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diff --git a/39014-h/39014-h.htm b/39014-h/39014-h.htm new file mode 100644 index 0000000..ade1aaf --- /dev/null +++ b/39014-h/39014-h.htm @@ -0,0 +1,5283 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<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-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of Outline Studies in the Old Testament, by Jesse L. Hurlbut, D.D. + </title> + <style type="text/css"> + + p {margin-top: .75em; + text-align: justify; + text-indent: 1.25em; + margin-bottom: .75em; + } + img {border: 0;} + .tnote {border: dashed 1px; margin-left: 10%; margin-right: 10%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em;} + ins {text-decoration:none; border-bottom: thin dotted gray;} + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + } /* page numbers */ + .copyright {text-align: center; font-size: 70%;} + .blockquot{margin-left: 5%; margin-right: 10%; text-align: justify;} + + .bbox {border: solid 2px; margin-left: 10%; margin-right: 10%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em;} + .bo {border: solid 3px; margin-left: 15%; margin-right: 15%; padding-bottom: .5em; padding-top: .5em; + padding-left: .5em; padding-right: .5em;} + + .small {font-size: 70%;} + .big {font-size: 110%;} + .author {font-size: 120%; text-align: center;} + .center {text-align: center;} + .smcap {font-variant: small-caps;} + .chaptertitle {text-align: center; font-size: 110%; font-weight: bold; margin-bottom: 1.5em;} + + .caption {font-weight: bold; font-size: 90%;} + + .figcenter {margin: auto; text-align: center;} + + .figleft {float: left; clear: left; margin-left: 0; margin-bottom: 1em; margin-top: + 1em; margin-right: 1em; padding: 0; text-align: center;} + + .figright {float: right; clear: right; margin-left: 1em; margin-bottom: 1em; + margin-top: 1em; margin-right: 0; padding: 0; text-align: center;} + + .unindent {margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + .right {text-align: right;} + .poem {margin-left: 30%; text-align: left;} + .poem2 {margin-left: 15%; text-align: left;} + .sig {margin-right: 10%; text-align: right;} + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .fnanchor {vertical-align:baseline; + position: relative; + bottom: 0.33em; + font-size: .8em; + text-decoration: none;} + .hang1 {text-indent: -3em; margin-left: 3em;} + .cap:first-letter {float: left; clear: left; margin: -0.2em 0.1em 0; margin-top: 0%; + padding: 0; line-height: .75em; font-size: 300%; text-align: justify;} + .cap {text-align: justify;} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Outline Studies in the Old Testament for +Bible Teachers, by Jesse Lyman Hurlbut + +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 + + +Title: Outline Studies in the Old Testament for Bible Teachers + +Author: Jesse Lyman Hurlbut + +Release Date: February 29, 2012 [EBook #39014] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK OUTLINE STUDIES IN OLD TESTAMENT *** + + + + +Produced by Emmy, Mark C. Orton and the Online Distributed +Proofreading Team at https://www.pgdp.net (This file was +produced from images generously made available by The +Internet Archive) + + + + + + +</pre> + +<div class="figcenter" style="width: 394px;"> +<img src="images/cover.jpg" width="394" height="600" alt="Cover" title="" /> +</div> +<p><span class='pagenum'><a name="Page_1" id="Page_1">[1]</a></span></p> + + + + +<h1>OUTLINE STUDIES<br /> + +<span class='small'>IN</span><br /> + +THE OLD TESTAMENT<br /> + +<span class='small'>FOR</span><br /> + +BIBLE TEACHERS</h1> + +<div class='center'><span class='small'>By</span><br /> + +<span class='author'>JESSE L. HURLBUT, D.D.</span><br /><br /><br /></div> + +<div class="figcenter" style="width: 108px;"> +<img src="images/emblem.png" width="108" height="150" alt="Emblem" title="" /> +</div> + +<div class='center'><br /><br /><br /> +<span class="smcap">New York</span>: EATON & MAINS<br /> +<span class="smcap">Cincinnati</span>: JENNINGS & GRAHAM<br /> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_2" id="Page_2">[2]</a></span></p> + + + + +<div class='copyright'> +Copyright, 1905, by<br /> +EATON & MAINS<br /> +</div> + + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span></p> + +<h2>PREFATORY</h2> + + +<p><span class="smcap">This</span> book has been prepared at the request of the New +York State Sunday School Association, through its Normal +Committee. The desire was expressed for a teacher-training +course to include two years in the Bible: one year +upon subjects contained in the Old Testament, taking the +historical point of view, and presenting with the history +the lands and the Israelite people, their institutions of +worship; and a second year upon the New Testament, +following the same plan.</p> + +<p>Those who have studied "Revised Normal Lessons" +and "Studies in Old Testament History" will find most of +these "Outline Studies" familiar; for it has not been my +purpose, as it was not the desire of the committee, to furnish +a series of new lessons, but to have the subjects of +Old Testament study brought together in one volume. +Each subject, however, has been studied anew, and the +results of recent knowledge, especially in the chronology, +have been incorporated in this revision. At the request +of the committee new lessons on "The Old Testament +as Literature" and "How We Got Our Bible" have been +added.</p> + +<p>It is my earnest desire that through these studies the +Bible may be better understood and more thoroughly +taught by the Sunday school teachers of our land.</p> + +<div class='sig'> +<span class="smcap">Jesse L. Hurlbut.</span><br /> +</div> + +<p> +South Orange, New Jersey,<br /> +<span style="margin-left: 3em;">September, 1905.</span><br /> +</p> + + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span></p> + +<h2>CONTENTS</h2> + + + + + + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="Table of contents"> +<tr><td align='left' colspan='2'> </td><td align='right'><span class='small'>PAGE</span></td></tr> +<tr><td align='left' colspan='2'><span class="smcap">Prefatory</span></td><td align='right'><a href="#Page_3">3</a></td></tr> +<tr><td align='right'>I.</td><td align='left'><span class="smcap">The Old Testament World</span></td><td align='right'><a href="#Page_7">7</a></td></tr> +<tr><td align='right'>II.</td><td align='left'><span class="smcap">Old Testament History</span></td><td align='right'><a href="#Page_12">12</a></td></tr> +<tr><td align='right'>III.</td><td align='left'><span class="smcap">The Beginnings of Bible History</span></td><td align='right'><a href="#Page_21">21</a></td></tr> +<tr><td align='right'>IV.</td><td align='left'><span class="smcap">The Wandering in the Wilderness</span></td><td align='right'><a href="#Page_26">26</a></td></tr> +<tr><td align='right'>V.</td><td align='left'><span class="smcap">Institutions of Israelite Worship</span></td><td align='right'><a href="#Page_33">33</a></td></tr> +<tr><td align='right'>VI.</td><td align='left'><span class="smcap">The Land of Palestine</span></td><td align='right'><a href="#Page_41">41</a></td></tr> +<tr><td align='right'>VII.</td><td align='left'><span class="smcap">The Conquest of Canaan</span></td><td align='right'><a href="#Page_46">46</a></td></tr> +<tr><td align='right'>VIII.</td><td align='left'><span class="smcap">The Age of the Heroes</span></td><td align='right'><a href="#Page_51">51</a></td></tr> +<tr><td align='right'>IX.</td><td align='left'><span class="smcap">The Rise of the Israelite Empire</span></td><td align='right'><a href="#Page_57">57</a></td></tr> +<tr><td align='right'>X.</td><td align='left'><span class="smcap">The Reign of Solomon</span></td><td align='right'><a href="#Page_63">63</a></td></tr> +<tr><td align='right'>XI.</td><td align='left'><span class="smcap">The Temple on Mount Moriah</span></td><td align='right'><a href="#Page_69">69</a></td></tr> +<tr><td align='right'>XII.</td><td align='left'><span class="smcap">The Kingdom of Israel</span></td><td align='right'><a href="#Page_75">75</a></td></tr> +<tr><td align='right'>XIII.</td><td align='left'><span class="smcap">The Kingdom of Judah</span></td><td align='right'><a href="#Page_81">81</a></td></tr> +<tr><td align='right'>XIV.</td><td align='left'><span class="smcap">The Captivity of Judah</span></td><td align='right'><a href="#Page_84">84</a></td></tr> +<tr><td align='right'>XV.</td><td align='left'><span class="smcap">The Jewish Province</span></td><td align='right'><a href="#Page_92">92</a></td></tr> +<tr><td align='right'>XVI.</td><td align='left'><span class="smcap">The Old Testament as Literature</span></td><td align='right'><a href="#Page_99">99</a></td></tr> +<tr><td align='right'>XVII.</td><td align='left'><span class="smcap">How We Got Our Bible</span></td><td align='right'><a href="#Page_104">104</a></td></tr> +</table></div> + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span></p> + +<h2>Outline Studies in the Old Testament</h2> + + + +<hr style="width: 65%;" /> +<h2>FIRST STUDY</h2> + +<div class='chaptertitle'>The Old Testament World</div> + + +<p>The Bible is primarily a book of history, and without some knowledge +of its historical contents no one can rightly understand its +revelation of divine truth. But in order to know the history contained +in the Old Testament we must obtain a view of the lands in +which that history was wrought. We therefore study first of all +the <b>Old Testament World</b>.</p> + +<p>I. <b>Location and Extent.</b> The history of the Old Testament was +enacted upon a field less than half the area of the United States. It +extended from the river Nile to the lands east of the Per´sian Gulf +and from the northern part of the Red Sea to the southern part of +the Cas´pi-an. The world of Old Testament history was thus 1,400 +miles long from east to west and 900 miles wide from north to south, +and it aggregated 1,110,000 square miles, exclusive of large bodies +of water.</p> + +<p>II. Let us begin the construction of the map by drawing upon its +borders <b>Six Seas</b>, four of which are named in the Old Testament.</p> + +<p>1. The <b>Cas´pi-an Sea</b>, of which only the southern portion appears +in the northeastern corner of our map.</p> + +<p>2. The <b>Per´sian Gulf</b>, south of the Cas´pi-an, on the southeast.</p> + +<p>3. The <b>Red Sea</b>, on the southwest (Exod. 15. 4; Num. 33. 10; +1 Kings 9. 26).</p> + +<p>4. The <b>Med-i-ter-ra´ne-an Sea</b>, on the central west. Note its names +in Josh. 1. 4 and Deut. 34. 2.</p> + +<p>5. The <b>Dead Sea</b>, north of the eastern arm of the Red Sea (Gen. +14. 3; Deut. 4. 49; Joel 2. 20; Ezek. 47. 18).<span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span></p> + +<p>6. <b>Lake Chin´ne-reth</b> (ch pronounced as k), the name in the Old +Testament for the Sea of Gal´i-lee (Num. 34. 11; Josh. 13. 27).</p> + +<p>III. Next we indicate the <b>Mountain Ranges</b>, most of which, though +important as boundaries, are not named in the Bible.</p> + +<p>1. We find the nucleus of the mountain system in <b>Mount Ar´a-rat</b>, +a range in the central north (Gen. 8. 4). From this great range three +great rivers rise and four mountain chains branch forth.</p> + +<p>2. The <b>Cas´pi-an Range</b> extends from Ar´a-rat eastward around the +southern shore of the Cas´pi-an Sea.</p> + +<div class="figcenter" style="width: 600px;"> +<a href="images/i012-big.jpg"><img src="images/i012.jpg" width="600" height="341" alt="MAP OF THE OLD TESTAMENT WORLD." title="" /></a> +</div> + +<p>3. The <b>Za´gros Range</b> extends from Ar´a-rat southeasterly to the +Per´sian Gulf, which it follows on the eastern border.</p> + +<p>4. The <b>Leb´a-non Range</b> extends from Ar´a-rat in a southwesterly +direction toward the Red Sea. Mount Her´mon, the mountain +region of Pal´es-tine, Mount Se´ir, on the south of the Dead Sea, and +even Mount Si´nai, all belong to this chain (Deut. 3. 25; Josh. 13. 5; +1 Kings 5. 6).</p> + +<p>5. The <b>Tau´rus Range</b>, from Ar´a-rat westward, following the +northern shore of the Med-i-ter-ra´ne-an.</p> + +<p>IV. The <b>Rivers</b>, for the most part, follow the lines of the mountain +ranges.</p> + +<p>1. The <b>A-rax´es</b>, from Ar´a-rat eastward into the Cas´pi-an Sea, +may be taken as the northern boundary of the Old Testament world.<span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span></p> + +<p>2. The <b>Ti´gris</b>, called in the Bible <i>Hid´de-kel</i>, flows from Ar´a-rat, +on the southwestern slope of the Za´gros mountains, in a southeasterly +direction into the Per´sian Gulf (Gen. 2. 14; Dan. 10. 4).</p> + +<p>3. The <b>Eu-phra´tes</b>, the great river of the Bible world, rises on the +northern slope of Ar´a-rat, flows westward to the Tau´rus, then +southward, following Leb´a-non, then southeasterly through the +great plain, and finally unites with the Ti´gris (Gen. 2. 14; 15. 18; +Josh. 1. 4; 24. 2).</p> + +<p>4. The <b>Jor´dan</b> flows between two parallel chains of the Leb´a-non +range southward into the Dead Sea (Gen. 13. 10; Num. 22. 1; +Judg. 8. 4).</p> + +<p>5. The <b>Nile</b>, in Af´ri-ca, flows northward into the Med-i-ter-ra´ne-an +Sea (Gen. 41. 1; Exod. 2. 2).</p> + +<p>V. The Old Testament world has three <b>Natural Divisions</b>, somewhat +analogous to those of the United States.</p> + +<p>1. The <b>Eastern Slope</b>, from the Za´gros mountains eastward to the +great desert.</p> + +<p>2. The <b>Central Plain</b>, between the Za´gros and Leb´a-non mountains, +the larger portion a desert.</p> + +<p>3. The <b>Western Slope</b>, between Leb´a-non and the Med-i-ter-ra´ne-an +Sea.</p> + +<p>VI. We arrange the <b>Lands</b> according to the natural divisions, +giving locations, and not boundaries, as these changed in every age.</p> + +<p>1. On the eastern slope lie:</p> + +<div class="blockquot"><p>1.) <b>Ar-me´ni-a</b> (Rev. Ver., "Ar´a-rat"), between Mount Ar´a-rat +and the Cas´pi-an Sea (2 Kings 19. 37).</p> + +<p>2.) <b>Me´di-a</b>, south of the Cas´pi-an Sea (2 Kings 17. 6; Isa. 21. 2).</p> + +<p>3.) <b>Per´sia</b>, south of Me´di-a and north of the Per´sian Gulf +(Ezra 1. 1; Dan. 5. 28).</p></div> + +<p>2. In the central plain we find:</p> + +<div class="blockquot"><p>(<i>a</i>) Between Mount Za´gros and the river Ti´gris:</p> + +<p>4.) <b>As-syr´i-a</b>, on the north (2 Kings 15. 19; 17. 3).</p> + +<p>5.) <b>E´lam</b>, on the south (Gen. 10. 22; 14. 1).</p> + +<p>(<i>b</i>) Between the rivers Ti´gris and Eu-phra´tes:</p> + +<p>6.) <b>Mes-o-po-ta´mi-a</b>, on the north (Gen. 24. 10; Deut. 23. 4).</p> + +<p>7.) <b>Chal-de´a</b>, on the south (Jer. 51. 24; Ezra 5. 12).</p> + +<p>(<i>c</i>) Between the river Eu-phra´tes and the Leb´a-non range:</p> + +<p>8.) The great desert of <b>A-ra´bi-a</b> (2 Chron. 17. 11; 26. 7).</p></div> + +<p>3. On the western slope we find:<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span></p> + +<div class="blockquot"><p>9.) <b>Syr´i-a</b>, extending from the Eu-phra´tes to Pal´es-tine (2 Sam. +8. 6; 1 Kings 22. 1).</p> + +<p>10.) <b>Phœ-ni´cia</b>, a narrow strip between Mount Leb´a-non and +the sea, north of Pal´es-tine.</p> + +<p>11.) <b>Pal´es-tine</b>, "the Holy Land," south of Syr´i-a and north of +the Si-na-it´ic wilderness. Note its ancient name in Gen. 12. 5.</p> + +<p>12.) The <b>Wilderness</b>, a desert south of Pal´es-tine, between the +two arms of the Red Sea (Exod. 13. 18; Deut. 1. 19).</p> + +<p>13.) <b>E´gypt</b>, on the northeast corner of Af´ri-ca (Gen. 12. 10; +37. 28).</p></div> + +<p>VII. In these lands out of many <b>Places</b> we name and locate only +the most important.</p> + +<div class="blockquot"><p>1. <b>E´den</b>, the original home of the human race, probably at the +junction of the Ti´gris and Eu-phra´tes (Gen. 2. 8).</p> + +<p>2. <b>Shu´shan</b>, or Su´sa, the capital of the Per´sian empire, in the +province of E´lam (Esth. 1. 2).</p> + +<p>3. <b>Bab´y-lon</b>, the capital of Chal-de´a, on the Eu-phra´tes (Gen. +10. 10; 2 Kings 25. 1).</p> + +<p>4. <b>Nin´e-veh</b>, the capital of As-syr´i-a, on the Ti´gris (Gen. 10. 11; +Jonah 3. 3).</p> + +<p>5. <b>Ha´ran</b>, a home of A´bra-ham, in Mes-o-po-ta´mi-a (Gen. +11. 31).</p> + +<p>6. <b>Da-mas´cus</b>, the capital of Syr´i-a, in the southern part of that +province (Gen. 15. 2).</p> + +<p>7. <b>Tyre</b>, the commercial metropolis of Phœ-ni´cia (Ezek. 27. 3).</p> + +<p>8. <b>Je-ru´sa-lem</b>, the capital of Pal´es-tine (Judg. 1. 8).</p> + +<p>9. <b>Mem´phis</b>, the early capital of E´gypt, on the Nile (Hos. 9. 6).</p></div> + +<p>Other names of places might be given indefinitely, but it is desirable +not to require the student to burden his memory with lists of +names, and therefore the most important only are given.</p> + + + +<div class='center'><br /><b>Hints to the Teacher</b></div> + + +<div class="blockquot"><p>Have a good blackboard for the map drawing, and see that each scholar is supplied +with a tablet or pad of paper.</p> + +<p>1. Let the teacher first draw on the board in presence of the class the boundaries +of the <i>Seas</i>, and require the class to draw them also on tablet or pad, holding the +pad so that its longest side will be from right to left. Inspect each pupil's design, +and see that it is fairly correct, but do not seek for finished drawing. A rough +sketch is all that should be desired.</p> + +<p>2. Next draw the lines representing <i>Mountain Ranges</i>, and require the class to +do the same. Review the names of the Seas, and also of the Mountain Ranges.<span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span></p> + +<p>3. Place on the board the lines representing the <i>Rivers</i>, and let the pupils do the +same, and review Seas, Mountains, and Rivers.</p> + +<p>4. Show the three Natural Divisions; indicate on the map the <i>Lands</i> in the order +given, and let the pupils do the same. See that the pupils know the name and +location of each Land, and review Seas, Mountains, Rivers, and Lands.</p> + +<p>5. Indicate on the blackboard the <i>Places</i> named in the lesson, and have the pupils +also locate and name them. Review Seas, Mountains, Rivers, Lands, and Places.</p> + +<p>6. Let the pupils redraw the map at home from copy, and at the next session of +the class call upon five pupils to go in turn to the board—the first to draw the Seas, +and then receive criticism from the class, the second the Mountains, the third the +Rivers, the fourth the Lands, and the fifth the Places.</p> + +<p>7. If another review could be given it would be an excellent plan to call for the +reading of the Bible references in the lesson, and require a student to name and +locate on the blackboard the Sea or Mountain or River or Land or Place named +in the reference. It will abundantly reward the teacher to occupy three or four +sessions of the class on this map and its reviews.</p> + +<p>8. Let the pupils read all the facts of the lesson from the hints given in the following +Blackboard Outline and answer all the Review Questions.</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div> +<div class='bo'><div> +I. <b>Loc. Ex.</b> N.—P. G. R. S.—Cas. 1,400. 900. 1,110,000.<br /> +II. <b>Se.</b> Cas. Per. G. R. S. Med. S. D. S. L. Ch.<br /> +III. <b>Mtn. Ran.</b> Ar. Cas. Zag. Leb. Tau.<br /> +IV. <b>Riv.</b> Ar. Tig. Eup. Jor. Ni.<br /> +V. <b>Nat. Div.</b> Ea. Sl. Cen. Pl. Wes. Sl.<br /> +VI. <b>La.</b> 1. Ar. Me. Per. 2. Ass. El. Mes. Chal. Ar. 3. Syr. Phœ. Pal. Wil. Eg.<br /> +VII. <b>Pla.</b> Ed. Sh. Bab. Nin. Har. Dam. Ty. Jer. Mem.<br /> +</div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>How large was the Old Testament world? Between what bodies of water was it +located? What were its dimensions? Name its six important bodies of water. +Locate each of these bodies of water. Name and describe its mountain ranges. +Name and locate its five important rivers. State and describe its three natural +divisions. Name and locate the lands of the eastern slope. Name and locate the +lands of the central plain. Name and locate the lands of the western slope. Name +its nine important places. Locate each of the nine places.</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span></p> +<h2>SECOND STUDY</h2> + +<div class='chaptertitle'>Old Testament History</div> + + +<p>The divine revelation which the Bible contains is given in the +form of a history. God revealed his plan of saving men not in a +system of doctrine, but in the record of his dealings with the world +at large, and especially with one people. To understand this revelation +it is necessary for us to view the great stream of history contained +in the Bible. Our study on this subject will include the +principal events from the creation of man, at a date unknown, to +the birth of Christ.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>We begin by dividing the entire field of time to the opening of the +New Testament into five periods. Each of these we write at the +head of a column. (See the Blackboard Outline.)</p> + + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="Outline"> +<tr><td align='right'>I. </td><td align='left'>The Period of the Human Race.</td></tr> +<tr><td align='right'>II. </td><td align='left'>The Period of the Chosen Family.</td></tr> +<tr><td align='right'>III. </td><td align='left'>The Period of the Is´ra-el-ite People.</td></tr> +<tr><td align='right'>IV. </td><td align='left'>The Period of the Is´ra-el-ite Kingdom.</td></tr> +<tr><td align='right'>V. </td><td align='left'>The Period of the Jew´ish Province.</td></tr> +</table></div> + +<p>I. We find in the opening of the Bible that the <b>Human Race</b> is +the subject of the history. This theme extends through the first +eleven chapters of Genesis, which narrate the history of much +more than half of the time included in the Bible. During this long<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span> +period no one tribe or nation or family is selected; but the story of +all mankind is related by the historian.</p> + +<p>1. This period begins with the <b>Creation of Man</b> (not the creation of +the <i>world</i>), at some unknown time which scholars have not been +able to fix; and it ends with the <b>Call of A´bra-ham</b>, also at a date +uncertain, though given with some doubt at about B. C. 2280. With +this event Bible history properly begins.</p> + +<p>2. Through this period it would appear that God dealt with each +person <i>directly</i>, without mediation or organized institutions. We +read of neither priest nor ruler, but we find God speaking individually +with men. (See Gen. 3. 9; 4. 6; 5. 22; 6. 13; and let the class find +other instances.) We call this, therefore, the period of <b>Direct +Administration</b>.</p> + +<p>3. All the events of this period may be connected with three epochs:</p> + +<div class="blockquot"><p>1.) <b>The Fall</b> (Gen. 3. 6), which brought sin into the world (Rom. +5. 12), and resulted in universal wickedness (Gen. 6. 5).</p> + +<p>2.) <b>The Deluge</b> (Gen. 7. 11, 12). By this destruction the entire +population of the world, probably confined to the Eu-phra´tes +valley, was swept away (Gen. 7. 23), and opportunity was given +for a new race under better conditions (Gen. 9. 18, 19).</p> + +<p>3.) <b>The Dispersion</b> (Gen. 10. 25). Hitherto the race had massed +itself in one region, and hence the righteous families were +overwhelmed by their evil surroundings. But after the deluge +an instinct of migration took possession of families, and soon +the whole earth was overspread.</p></div> + +<p>4. In this period we call attention to three of its most important +<b>Persons</b>:</p> + +<div class="blockquot"><p>1.) <b>Ad´am</b>, the first man (Gen. 5. 1, 2). His creation, fall, and +history are briefly narrated.</p> + +<p>2.) <b>E´noch</b>, who walked with God (Gen. 5. 24), and was translated +without dying.</p> + +<p>3.) <b>No´ah</b>, the builder of the ark (Gen. 6. 9), and the father of a +new race.</p></div> + + + +<div class='center'><br /><b>Hints to the Teacher</b></div> + + +<div class="blockquot"><p>Let the teacher place the outline of the period on the blackboard, point by point, +as the lesson proceeds, and let the class do the same on paper or in notebooks. +Let every Scripture text be read in the class by a student, and let its bearing be +shown. Call upon members of the class to give more complete account of the +events and the persons named, and for this purpose let the first eleven chapters of +Genesis be assigned in advance as a reading lesson.</p></div><p><span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span></p> + + +<div class='center'><b>Blackboard Outline</b><br /></div> + + +<div class='center'> +<table border="1" cellpadding="4" cellspacing="0" summary=""> +<tr><td align='left'>I. Per. Hu .Ra.</td><td align='left'>II. Per. Ch. Fam.</td><td align='left'>III. Per. Is. Peo.</td><td align='left'>IV. Per. Is. Kin.</td><td align='left'>V. Per. Je. Prov.</td></tr> +<tr><td align='left'>C. M.<br />C. A.</td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td></tr> + +<tr><td align='left'>Dir. Adm.</td></tr> +<tr><td align='left'>Fa.<br />Del.<br />Dis.</td></tr> + +<tr><td align='left'>A. E. N.</td></tr> +</table></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the central theme of the Bible? How is this theme presented in the +Bible? Why should we study the history in the Bible? What are the five periods +of Old Testament history? What is the subject of the history during the first +period? With what events does the first period begin and end? What is said concerning +the dates of early events? What kind of divine government in relation to +men is shown in the first period? Into what epochs is the first period subdivided? +What results followed the first man's falling into sin? Where was the population +of the world confined up to the time of the flood? How did the flood become a +benefit to the world? What new instinct came to the human family after the flood? +Name three important persons in the first period? State a fact for which each of +these three men is celebrated.</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>II. A new chapter in Bible history opens at Gen. 12. 1. Here we +find one family of the race is selected and made the subject of the +divine revelation. This was not because God loved one family more +than others, but because the world's salvation was to be wrought +through that family (Gen. 12. 2, 3). Hence we call this the <b>Period +of the Chosen Family</b>.</p> + +<p>1. This period extends from the <b>Call of A´bra-ham</b> (Gen. 12. 1), B. C. +2280?, to the <b>Exodus from E´gypt</b>, B. C. 1270?.</p> + +<p>2. In this period we notice the recognition of <i>the family</i>. God deals +with each family or clan through its head, who is at once the priest +and the ruler (Gen. 17. 7; 18. 19; 35. 2). We call this period, therefore, +that of the <b>Patriarchal Administration</b>.</p> + +<p>3. We subdivide this period into three epochs:</p> + +<p><span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span></p><div class="blockquot"><p>1.) <b>The Journeyings of the Patriarchs</b> (Gen. 12. 5; 13. 17, 18; 20. +1, etc.). As yet the chosen family had no dwelling place, but +lived in tents, moving throughout the land of promise.</p> + +<p>2.) <b>The Sojourn in E´gypt.</b> In the lifetime of the patriarch Ja´cob, +but at a date unknown, the Is´ra-el-ite family went down to +E´gypt, not for a permanent home, but a "sojourn," which +lasted, however, many centuries (Gen. 46. 5-7; 50. 24).</p> + +<p>3.) <b>The Oppression of the Is´ra-el-ites.</b> Toward the close of the +sojourn the Is´ra-el-ite family, now grown into a multitude +(Exod. 1. 7), endured cruel bondage from the E-gyp´tians (Exod. +1.13, 14). This was overruled to promote God's design, and led +to their departure from E´gypt, which is known as "the exodus," +or going out.</p></div> + +<p>4. From the names of men in this period we select the following:</p> + +<div class="blockquot"><p>1.) <b>A´bra-ham</b>, the friend of God (James 2. 23).</p> + +<p>2.) <b>Ja´cob</b>, the prince of God (Gen. 32. 28).</p> + +<p>3.) <b>Jo´seph</b>, the preserver of his people (Gen. 45. 5).</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div> + + +<div class='center'> +<table border="1" cellpadding="1" cellspacing="0" summary="Outline"> +<tr><td align='left'>I. Per. Hu. Ra.</td><td align='left'>II. Per. Ch. Fam.</td><td align='left'>III. Per. Is. Peo.</td><td align='left'>IV. Per. Is. Kin.</td><td align='left'>V. Per. Je. Prov.</td></tr> +<tr><td align='left'>C. M.<br />C. A.</td><td align='left'>C. A.<br />E. E.</td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td></tr> +<tr><td align='left'>Dir. Adm.</td><td align='left'>Patr. Adm.</td></tr> +<tr><td align='left'>Fa.<br />Del.<br />Dis.</td><td align='left'>Jou. Pat.<br />Soj. Eg.<br />Opp. Isr.</td></tr> +<tr><td align='left'>A. E. N.</td><td align='left'>A. J. J.</td></tr> +</table></div> + + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the name of the second period? Why is it so named? With what events +does the second period begin and end? What kind of divine administration do we +notice in the second period? Into what three epochs is the second period divided? +What were the beneficial results of the bondage in E´gypt upon the Is´ra-el-ites? +Name three persons of the second period? For what fact or trait is each of these +three persons distinguished?</p></div> + + +<div class='center'><br /><span class="smcap">Part Three</span></div> + +<p>III. When the Is´ra-el-ites went out of E´gypt a nation was born, +and the family became a state, with all the institutions of government.<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span> +Therefore we call this the <b>Period of the Is´ra-el-ite +People</b>.</p> + +<p>1. It opens with the <b>Exodus from E´gypt</b>, B. C. 1270? (Exod. 12. +40-42), and closes with the <b>Coronation of Saul</b>, B. C. 1050?.</p> + +<p>2. During this period the government of the Is´ra-el-ites was +peculiar. The Lord was their only King (Judg. 8. 23), but there was +a priestly order for religious service (Exod. 28. 1), and from time to +time men were raised up by a divine appointment to rule, who were +called judges (Judg. 2. 16). This constituted the <b>Theocratic Administration</b>, +or a government by God.</p> + +<p>3. We subdivide this period as follows:</p> + +<div class="blockquot"><p>1.) <b>The Wandering in the Wilderness.</b> This was a part of God's +plan, and trained the Is´ra-el-ites for the conquest of their land +(Exod. 13. 17, 18). It lasted for forty years (Deut. 8. 2).</p> + +<p>2.) <b>The Conquest of Ca´naan</b>, which immediately followed the +crossing of the Jordan (Josh. 3. 14-17). The war was vigorously +carried on for a few years, but the land was only seemingly +conquered, for the native races remained upon the soil, +and in some places were dominant until the time of Da´vid.</p> + +<p>3.) <b>The Rule of the Judges.</b> From the death of Josh´u-a, B. C. +1200?, the people were directed by fifteen judges, not always +in direct succession.</p></div> + +<p>4. This period has been justly called "the Age of the Heroes"; +and from many great men we choose the following:</p> + +<div class="blockquot"><p>1.) <b>Mo´ses</b>, the founder of the nation (Deut. 34. 10-12).</p> + +<p>2.) <b>Josh´u-a</b>, the conqueror of Ca´naan (Josh. 11. 23).</p> + +<p>3.) <b>Gid´e-on</b>, the greatest of the judges (Judg. 8. 28).</p> + +<p>4.) <b>Sam´u-el</b>, the last of the judges (1 Sam. 12. 1, 2).</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='center'> +<table border="1" cellpadding="1" cellspacing="0" summary="Outline"> +<tr><td align='left'>I. Per. Hu. Ra.</td><td align='left'>II. Per. Ch. Fam.</td><td align='left'>III. Per. Is. Peo.</td><td align='left'>IV. Per. Is. Kin.</td><td align='left'>V. Per. Je. Prov.</td></tr> +<tr><td align='left'>C. M.<br />C. A.</td><td align='left'>C. A.<br />E. E.</td><td align='left'>E. E.<br />C. S.</td><td align='left' rowspan='4'> </td><td align='left' rowspan='4'> </td></tr> +<tr><td align='left'>Dir. Adm.</td><td align='left'>Patr. Adm.</td><td align='left'>The. Adm. </td></tr> +<tr><td align='left'>Fa.<br />Del.<br />Dis.</td><td align='left'>Jou. Pat.<br />Soj. Eg.<br />Opp. Isr.</td><td align='left'>Wan. Wil.<br /> +Con. Can.<br /> +Ru. Jud.</td></tr> +<tr><td align='left'>A. E. N.</td><td align='left'>A. J. J.</td><td align='left'>M. J. G. S.</td></tr> +</table></div> + +<p><span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span></p> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the third period of Bible history called? With what events did it begin +and end? How was Is´ra-el governed during this period? What are its subdivisions? +How many judges governed the Is´ra-el-ites after Josh´u-a? Name four +important persons of the third period. State for what each of these persons was +distinguished.</p></div> + + +<div class='center'><br /><span class="smcap">Part Four</span></div> + +<p>IV. With the reign of the first king a new period opens. We now +study the history of the <b>Is´ra-el-ite Kingdom</b>. The kingdom was +divided after the reign of three kings, but even after the division it +was regarded as one kingdom, though in two parts.</p> + +<p>1. This period extends from the <b>Coronation of Saul</b>, B. C. 1050? +(1 Sam. 11. 15), to the <b>Captivity of Bab´y-lon</b>, B. C. 587.</p> + +<p>2. During this period the chosen people were ruled by kings; hence +this is named the <b>Regal Administration</b>. The king of Is´ra-el was +not a despot, however, for his power was limited, and he was +regarded as the executive of a theocratic government (1 Sam. +10. 25).</p> + +<p>3. This period is divided into three epochs, as follows:</p> + +<div class="blockquot"><p>1.) <b>The Age of Unity</b>, under three kings, Saul, Da´vid, and Sol´o-mon, +each reigning about forty years. In Da´vid's reign, +about B. C. 1,000, the kingdom became an empire, ruling all +the lands from E´gypt to the Eu-phra´tes.</p> + +<p>2.) <b>The Age of Division.</b> The division of the kingdom took place +B. C. 934, when two rival principalities, Is´ra-el and Ju´dah, +succeeded the united empire, and all the conquests of Da´vid +were lost (1 Kings 12. 16, 17). The kingdom of Is´ra-el was +governed by nineteen kings, and ended with the fall of Sa-ma´ria, +B. C. 721, when the Ten Tribes were carried into +captivity in As-syr´i-a (2 Kings 17. 6) and became extinct.</p> + +<p>3.) <b>The Age of Decay.</b> After the fall of Is´ra-el, Ju´dah remained +as a kingdom for one hundred and thirty-four years, though in +a declining condition. It was ruled by twenty kings, and was +finally conquered by the Chal-de´ans. The Jews were carried +captive to Bab´y-lon in B. C. 587 (2 Chron. 36. 16-20).</p></div> + +<p>4. The following may be regarded as the representative <b>Persons</b> of +his period, one from each epoch:</p> + +<div class="blockquot"><p>1.) <b>Da´vid</b>, the great king (2 Sam. 23. 1), and the true founder of +the kingdom.<span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span></p> + +<p>2.) <b>E-li´jah</b>, the great prophet (1 Kings 18. 36).</p> + +<p>3.) <b>Hez-e-ki´ah</b>, the good king (2 Kings 18. 1-6).</p></div> + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='center'> +<table border="1" cellpadding="1" cellspacing="0" summary="Outline"> +<tr><td align='left'>I. Per. Hu. Ra.</td><td align='left'>II. Per. Ch. Fam.</td><td align='left'>III. Per. Is. Peo.</td><td align='left'>IV. Per. Is. Kin.</td><td align='left'>V. Per. Je. Prov.</td></tr> +<tr><td align='left'>C. M.<br />C. A.</td><td align='left'>C. A.<br />E. E.</td><td align='left'>E. E.<br />C. S.</td><td align='left'>C. S.<br />C. B.</td><td align='left' rowspan='4'> </td></tr> +<tr><td align='left'>Dir. Adm.</td><td align='left'>Patr. Adm.</td><td align='left'>The. Adm. </td><td align='left'>Reg. Adm.</td></tr> +<tr><td align='left'>Fa.<br />Del.<br />Dis.</td><td align='left'>Jou. Pat.<br />Soj. Eg.<br />Opp. Isr.</td><td align='left'>Wan. Wil.<br /> +Con. Can.<br /> +Ru. Jud.</td><td align='left'>Ag. Un.<br />Ag. Div.<br />Ag. Dec.</td></tr> +<tr><td align='left'>A. E. N.</td><td align='left'>A. J. J.</td><td align='left'>M. J. G. S.</td><td align='left'>D. E. H.</td></tr> +</table></div> + + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the fourth period called? With what events did it begin and end? +What were the dates of these two events? How were the people governed during +this period? What were the three subdivisions of this period? Under whom did +the kingdom become an empire? What was the extent of its empire? When did +the division of the kingdom take place? What was the result of the division? +How many were the kings of the Ten Tribes? With what event, and at what date, +did the kingdom of Is´ra-el end? How long did Ju´dah last after the fall of Is´ra-el? +How many kings reigned in Ju´dah? By what people was Ju´dah conquered? To +what city were the Jews carried captive? Name three representative persons of +the period of the kingdom.</p></div> + + +<div class='center'><br /><span class="smcap">Part Five</span></div> + +<p>V. In the closing period of Old Testament history we find the tribe +of Ju´dah alone remaining, and during most of the time under foreign +rule; so we name this the <b>Period of the Jew´ish Province</b>.</p> + +<p>1. It extends from the beginning of the <b>Captivity at Bab´y-lon</b>, +B. C. 587, to the <b>Birth of Christ</b>, B. C. 4.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a></p> + +<p>2. During this period Ju-de´a was a subject land, except for a +brief epoch. This may be called, therefore, the <b>Foreign Administration</b>, +as the rule was through the great empires in succession.</p> + +<p>3. This period may be subdivided into five epochs. For the first +and a part of the second we have the Old Testament as our source +of history; all the rest fall in the four centuries of silence between +the Old and the New Testament.</p> +<p><span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span></p> +<div class="blockquot"><p>1.) <b>The Chal-de´an Supremacy.</b> Fifty years from the captivity, +B. C. 587, to the conquest of Bab´y-lon by Cy´rus, B. C. 536, +by which the Chal-de´an empire was ended, and the Jews were +permitted to return to their land (Ezra 1. 1-3).</p> + +<p>2.) <b>The Per´sian Supremacy.</b> About two hundred years from the +fall of Bab´y-lon, B. C. 536, to the battle of Ar-be´la, B. C. +330, by which Al-ex-an´der the Great won the Per´sian empire. +During this epoch the Jews were permitted to govern +themselves under the general control of the Per´sian +kings.</p> + +<p>3.) <b>The Greek Supremacy.</b> Al-ex-an´der's empire lasted only +ten years, but was succeeded by Greek kingdoms, under +whose rule the Jews lived in Pal´es-tine for about one hundred +and sixty years.</p> + +<p>4.) <b>The Mac-ca-be´an Independence.</b> About B. C. 168 the tyranny +of the Greek king of Syr´i-a drove the Jews to revolt. Two +years later they won their liberty under Ju´das Mac-ca-be´us, +and were ruled by a line of princes called As-mo-ne´ans, or +Mac-ca-be´ans, for one hundred and twenty-six years.</p> + +<p>5.) <b>The Ro´man Supremacy.</b> This came gradually, but began +officially in the year B. C. 40, when Her´od the Great received +the title of king from the Ro´man senate. Thenceforth the +Jew´ish province was reckoned a part of the Ro´man +empire.</p></div> + +<p>4. In each epoch of this period we select one important <b>Person</b>.</p> + +<div class="blockquot"><p>1.) In the Chal-de´an supremacy, <b>Dan´iel</b>, the prophet and prince +(Dan. 2. 48; 5. 12).</p> + +<p>2.) In the Per´sian supremacy, <b>Ez´ra</b> the scribe, the framer of +the Scripture canon and the reformer of the Jews (Ezra 7. +6, 10).</p> + +<p>3.) In the Greek supremacy, <b>Si´mon the Just</b>, a distinguished +high priest and ruler.</p> + +<p>4.) In the Mac-ca-be´an independence, <b>Ju´das Mac-ca-be´us</b>, the +liberator of his people.</p> + +<p>5.) In the Ro´man supremacy, <b>Her´od the Great</b>, the ablest but +most unscrupulous statesman of his age. This Ro´man +supremacy lasted until A. D. 70, when Je-ru´sa-lem was destroyed +by Ti´tus, and the Jew´ish state was extinguished by +the emperor of Rome.</p></div><p><span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span></p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='center'> +<table border="1" cellpadding="1" cellspacing="0" summary="Outline"> +<tr><td align='left'>I. Per. Hu. Ra.</td><td align='left'>II. Per. Ch. Fam.</td><td align='left'>III. Per. Is. Peo.</td><td align='left'>IV. Per. Is. Kin.</td><td align='left'>V. Per. Je. Prov.</td></tr> +<tr><td align='left'>C. M.<br />C. A.</td><td align='left'>C. A.<br />E. E.</td><td align='left'>E. E.<br />C. S.</td><td align='left'>C. S.<br />C. B.</td><td align='left'>C. B.<br />Bi. Ch.</td></tr> +<tr><td align='left'>Dir. Adm.</td><td align='left'>Patr. Adm.</td><td align='left'>The. Adm. </td><td align='left'>Reg. Adm.</td><td align='left'>For. Adm.</td></tr> +<tr><td align='left'>Fa.<br />Del.<br />Dis.</td><td align='left'>Jou. Pat.<br />Soj. Eg.<br />Opp. Isr.</td><td align='left'>Wan. Wil.<br /> +Con. Can.<br /> +Ru. Jud.</td><td align='left'>Ag. Un.<br />Ag. Div.<br />Ag. Dec.</td><td align='left'>Ch. Sup. <br /> +Per. Sup. <br /> +Gk. Sup. <br /> +Mac. Ind. <br /> +Rom. Sup. <br /></td></tr> +<tr><td align='left'>A. E. N.</td><td align='left'>A. J. J.</td><td align='left'>M. J. G. S.</td><td align='left'>D. E. H.</td><td align='left'>D. E. S. J. H. </td></tr> +</table></div> + + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the closing period of Old Testament history called? With what events +and dates did it begin and end? How were the Jews governed during most of this +time? Name its five epochs. Under whom did the Jews obtain independence? +Name one person in each epoch of the fifth period, and for what he is distinguished.</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span></p> +<h2>THIRD STUDY</h2> + +<div class='chaptertitle'>The Beginnings of Bible History</div> + + +<p>Having taken a general view of Bible history from the creation +to the coming of Christ, we now turn again to the record for a more +careful study of each epoch. The aim will be not to give a mere +catalogue of facts, but as far as possible to show the relation of +cause and effect, and to unfold the development of the divine purpose +which is manifested through all the history in the Bible.</p> + +<p>I. We begin with the <b>Deluge</b> as the starting point of history. +Back of that event there may be studied biography, but not history; +for history deals less with individuals than with nations, and we +know of no nations before the flood. With regard to the deluge we +note:</p> + +<p>1. The <i>fact</i> of a deluge is stated in Scripture (Gen. 7), and attested +by the traditions of nearly all nations.</p> + +<p>2. Its <i>cause</i> was the wickedness of the human race (Gen. 6. 5-7). +Before this event all the population of the world was massed +together, forming one vast family and speaking one language. +Under these conditions the good were overborne by evil surroundings, +and general corruption followed.</p> + +<p>3. Its <i>extent</i> was undoubtedly not the entire globe, but so much +of it as was occupied by the human race (Gen. 7. 23), probably the +Eu-phra´tes valley. Many Christian scholars, however, hold to the +view that the book of Genesis relates the history of but one family +of races, and not all the race; consequently that the flood may have +been partial, as far as mankind is concerned.</p> + +<p>4. Its <i>purpose</i> was: 1.) To destroy the evil in the world. 2.) To +open a new epoch under better conditions for social, national, and +individual life.</p> + +<p>II. <b>The Dispersion of the Races.</b> 1. Very soon after the deluge a +new <i>instinct</i>, that of <i>migration</i>, took possession of the human family. +Hitherto all mankind had lived together; from this time they +began to scatter. As a result came tribes, nations, languages, and<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span> +varieties of civilization. "The confusion of tongues" was not the +cause, but the result, of this spirit, and may have been not sudden, +but gradual (Gen. 11. 2, 7).</p> + +<p>2. <i>Evidences of this migration</i> are given: 1.) In the Bible (Gen. +9. 19; 11. 8). 2.) The records and traditions of nearly all nations +point to it. 3.) Language gives a certain proof; for example, showing +that the ancestors of the Eng´lish, Greeks, Ro´mans, Medes, and +Hin´dus—races now widely dispersed—once slept under the same +roof. At an early period streams of migration poured forth from +the highlands of A´sia in every direction and to great distances.</p> + +<p>III. <b>The Rise of the Empires.</b> In the Bible world four centers of +national life arose, not far apart in time, each of which became a +powerful kingdom, and in turn ruled all the Oriental lands. The +strifes of these nations, the rise and fall, constitute the matter of +ancient Oriental history, which is closely connected with that of the +Bible. These four centers were: 1. <i>E´gypt</i>, in the Nile valley, +founded not far from B. C. 5000, and in the early Bible history having +its capital at Mem´phis. 2. <i>Bab-y-lo´ni-a</i>, called also Shi´nar +and Chal-de´a, on the plain between the Ti´gris and Eu-phra´tes +Rivers, near the Per´sian Gulf, where a kingdom arose about B. C. +4500; of which Ba´bel or Bab´y-lon was the greatest, though not the +earliest, capital. 3. <i>As-syr´i-a</i>, of which the capital was Nin´e-veh +(Gen. 10. 11). 4. <i>Phœ-ni´cia</i>, on the Med-i-ter-ra´ne-an seacoast, +north of Pal´es-tine, having Si´don for its earlier and Tyre for its +later capital, and holding its empire not on the land, but on the sea, +as its people were sailors and merchants.</p> + +<p>IV. <b>The Migration of A´bra-ham</b>, B. C. 2280?. No other journey +in history has the <i>importance</i> of that transfer of the little clan of +A´bra-ham from the plain of Bab-y-lo´ni-a to the mountains of Pal´es-tine +in view of its results to the world. Compare with it the +voyage of the Mayflower. Its causes were: 1. Probably the <i>migratory +instinct</i> of the age, for it was the epoch of tribal movements. +2. The <i>political cause</i> may have been the desire for liberty from the +rule of the Ac-ca´di-an dynasty that had become dominant in Chal-de´a. +3. But the deepest <i>motive</i> was <i>religious</i>, a purpose to +escape from the idolatrous influences of Chal-de´a, and to find a home +for the worship of God in what was then "the new West," where +population was thin. It was by the call of God that A´bra-ham set +forth on his journey (Gen. 12. 1-3).<span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span></p> + +<p>V. <b>The Journeys of the Patriarchs.</b> For two centuries the little +clan of A´bra-ham's family lived in Pal´es-tine as strangers, pitching +their tents in various localities, wherever pasturage was abundant, +for at this time they were shepherds and herdsmen (Gen. 13. 2; +46. 34). Their home was most of the time in the southern part of +the country, west of the Dead Sea; and their relations with the +Am´o-rites, Ca´naan-ites, and Phi-lis´tines on the soil were generally +friendly.</p> + +<div class="figleft" style="width: 200px;"> +<a href="images/i027-big.jpg"><img src="images/i027.jpg" width="200" height="107" alt="" title="Goshen" /></a> +</div> + +<p>VI. <b>The Sojourn in E´gypt.</b> After three generations the branch +of A´bra-ham's family belonging to his grandson Ja´cob, or Is´ra-el, +removed to E´gypt (Deut. 26. 5), where +they remained more than four hundred +years. This stay in E´gypt is +always called "the sojourn." The +event which led directly to the descent +into E´gypt was the selling of Jo´seph +(Gen. 37. 28). But we can trace a providential purpose in the transfer. +Its objects were:</p> + +<p>1. <i>Preservation.</i> The frequent famines in Pal´es-tine (Gen. 12. 10; +26. 1; 42. 1-3) showed that as shepherds the Is´ra-el-ites could not be +supported in the land. On the fertile soil of E´gypt, with three crops +each year, they would find food in abundance.</p> + +<p>2. <i>Growth.</i> At the end of the stay in Ca´naan the Is´ra-el-ites +counted only seventy souls (Gen. 46. 27); but at the close of the +sojourn in E´gypt they had increased to nearly two millions (Exod. +12. 37; Num. 1. 45, 46). The hot climate and cheap food of E´gypt +have always caused an abundant population. In E´gypt, Is´ra-el +grew from a family to a nation.</p> + +<p>3. <i>Isolation.</i> There was great danger to the morals and religion +of the Is´ra-el-ites in the land of Ca´naan. A´bra-ham had sent to +his own relatives at Ha´ran for a wife for I´saac (Gen. 24. 3, 4) in +order to keep both the race and the faith pure. One of I´saac's sons +married Ca´naan-ite wives, and as a result his descendants, the +E´dom-ites, lost the faith and became idolaters (Gen. 26. 34, 35). +Ja´cob sought his wives among his own relatives (Gen. 28. 1, 2). We +note a dangerous tendency in Ja´cob's family to ally themselves with +the Ca´naan-ites (Gen. 34. 8-10; 38. 1, 2). If they had stayed in +Ca´naan the chosen family would have become lost among the +heathen. But in E´gypt they lived apart, and were kept by the<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span> +caste system from union with the people (Gen. 46. 34; 43. 32). It +was a necessary element in the divine plan that Is´ra-el should +dwell apart from other nations (Num. 23. 9).</p> + +<p>4. <i>Civilization.</i> The E-gyp´tians were in advance of other +nations of that age in intelligence, in the organization of society, and +in government. Though the Is´ra-el-ites lived apart from them, they +were among them and learned much of their knowledge. Whatever +may have been their condition at the beginning of the sojourn, +at the end of it they had a written language (Exod. 24. 7), a system +of worship (Exod. 19. 22; 33. 7), and a leader who had received the +highest culture of his age (Acts 7. 22). As one result of the sojourn +the Is´ra-el-ites were transformed from shepherds and herdsmen to +tillers of the soil—a higher manner of living.</p> + + + +<div class='center'><br /><b>Hints to the Teacher</b></div> + + +<div class="blockquot"><p>1. Let the map of the Old Testament world be drawn by a pupil on the blackboard, +and let all the lands and places referred to in this lesson be noted upon it. +Indicate on this map the regions of the deluge, the four empires, the journey of +A´bra-ham, and the route of the Is´ra-el-ites to E´gypt.</p> + +<p>2. Let the references be read and their connection with the lesson be shown by +the students.</p> + +<p>3. Place on the board (and in the scholar's notebook) the outline of the lesson, +and let additional details from the book of Genesis be given.</p> + +<p>4. See that each pupil can read the Blackboard Outline and answer the Review +Questions given below.</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary=""> +<tr><td align='right'>I.</td><td align='left'><b>Del.</b> 1. Fac. Scrip. trad. 2. Cau. wick. rac. 3. Ext. 4. Pur. 1.) Des. ev. 2.) New ep.</td></tr> +<tr><td align='right'>II.</td><td align='left'><b>Disp. Rac.</b> 1. Inst. mig. 2. Evid. 1.) Bib. 2.) Trad. 3.) Lang.</td></tr> +<tr><td align='right'>III.</td><td align='left'><b>Rise Emp.</b> 1. Eg. 2. Chal. 3. Ass. 4. Sid. and Tyr.</td></tr> +<tr><td align='right'>IV.</td><td align='left'><b>Mig. Abr.</b> Causes. 1. Mig. inst. 2. Pol. cau. 3. Rel. mot.</td></tr> +<tr><td align='right'>V.</td><td align='left'><b>Jour. Patr.</b> Str. in Pal. Shep. Hom. Relat.</td></tr> +<tr><td align='right'>VI.</td><td align='left'><b>Soj. in Eg.</b> Obj. 1. Pres. 2. Gro. 3. Isol. 4. Civ.</td></tr> +</table></div> +</div></div><p><span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span></p> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>At what point does history begin? Name the six great events in early Bible +history? How is the fact of a deluge attested? What was the moral cause of the +flood? What was its extent? What was its purpose in the plan of God? What +new spirit took possession of men soon after the flood? To what results did this +lead? What was the relation of this fact to the confusion of tongues? What +evidences of these migrations are found? What were the four great centers of +national life in the Oriental world? What was the most important journey, in its +results, in all history? What three causes are given for this migration? What +was especially the religious motive of this journey? How long did A´bra-ham's +descendants remain in Pal´es-tine? In what part of the country did they live? +What were their relations with the native peoples in Pal´es-tine? What is meant +by "the sojourn"? What was its immediate cause? What four providential +results came to Is´ra-el through this sojourn? How long was the time of the sojourn? +How were the Is´ra-el-ites protected from corruption through this sojourn? What +was the effect of the sojourn upon their civilization?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span></p> +<h2>FOURTH STUDY</h2> + +<div class='chaptertitle'>The Wandering in the Wilderness</div> + + +<div class='center'><span class="smcap">Part One</span></div> + +<p>I. <b>Preliminary Events.</b> As preparatory to the wilderness stage in +the history of Is´ra-el certain events and processes are to be noted.</p> + +<p>1. <b>The Oppression of the Is´ra-el-ites</b> (Exod. I. 8-13). If the +Is´ra-el-ites had been prosperous and happy in E´gypt they would +have remained there, and the destiny of the chosen people would +have been forgotten. Therefore, when E´gypt had given to Is´ra-el +all that it could the wrath of man was made to praise God; and by +suffering the Is´ra-el-ites were made willing to leave the land of +their sojourn and seek the land of promise. The nest was stirred +up, and the young eaglet was compelled to fly (Deut. 32. 11, 12). +The Pha´raoh of the oppression is generally identified with +Ram´e-ses II, who was reigning about B. C. 1320.</p> + +<p>2. <b>The Training of Mo´ses.</b> Therein was another element of preparation. +No common man could have wrought the great work of +liberation, of legislation, and of training which Is´ra-el needed.</p> + +<p>3. <b>The Ten Plagues.</b> But if it was needful to make the Is´ra-el-ites +willing to depart it was also needful to make the E-gyp´tian king +and his people willing to let them depart; and this was accomplished +by the plagues which fell upon E´gypt, showing Is´ra-el as under +God's peculiar care and the gods of E´gypt powerless to protect +their people.</p> + +<p>4. <b>The Passover</b> (Exod. 12. 21-28). This service represented +three ideas: 1.) It was the springtide festival. 2.) It commemorated +the sudden departure from E´gypt, when there was not even +time to "raise the bread" before leaving (Exod. 12. 34-39). 3.) It +was an impressive prophecy of Christ, the slain Lamb of God +(Exod. 12. 21, 22).</p> + +<p>5. <b>The Exodus</b> (Exod. 12. 40, 41). The word means "going +out." This was the birthday of a nation, the hour when the +Is´ra-el-ites rose from being merely a mass of men to become a<span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span> +people. The date of the exodus is uncertain, but the best scholars +have concluded that it took place in the reign of the King Me-neph´thah +(or Me-re-neph´thah), who may have reigned about B. C. 1270.</p> + +<div class="figcenter" style="width: 300px;"> +<a href="images/i031-big.jpg"><img src="images/i031.jpg" width="300" height="241" alt="JOURNEYS OF THE ISRAELITES" title="" /></a> +</div> + +<p>II. In order to follow the journeys of the Is´ra-el-ites we must +draw a map of the <b>Wilderness of the Wandering</b>.</p> + +<p>1. Draw the coast lines, and note <b>three Seas</b>. 1.) The "great sea," +or <i>Med-i-ter-ra´ne-an</i> (Josh. 1. 4). 2.) The <i>Red Sea</i> (Exod. 13. +18), (Gulfs of Su-ez´ and Ak´a-ba). 3.) The <i>Dead Sea</i>.</p> + +<p>2. Draw the mountain ranges, and note <b>five Deserts</b>. 1.) The +<i>Desert of Shur</i> (Exod. 15. 22), between Go´shen and Ca´naan. 2.) +The <i>Desert of Pa´ran</i>, in the center of the Si-na-it´ic triangle (Num. +10. 12). This is the wilderness in which thirty-eight of the forty years +were passed (Deut. 1. 19). 3.) The <i>Desert of E´tham</i> (Num. 33. 8), +on the shore of the Gulf of Su-ez´. 4.) The <i>Desert of Sin</i>, near Mount +Si´nai (Exod. 16. 1). 5.) The <i>Desert of Zin</i>, the desolate valley +between the Gulf of Ak´a-ba and the Dead Sea, now called the +Ar´a-bah (Num. 13. 21).<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span></p> + +<p>3. Locate also the <b>five Lands</b> of this region. 1.) <i>Go´shen</i>, the land of +the sojourn (Exod. 9. 26). 2.) <i>Mid´i-an</i>, the land of Mo´ses' shepherd +life (Exod. 2. 15), on both sides of the Gulf of Ak´a-ba. 3.) <i>E´dom</i>, +the land of E´sau's descendants, south of the Dead Sea (Num. 21. 4). +4.) <i>Mo´ab</i>, the land of Lot's descendants, east of the Dead Sea (Num. +21. 13). 5.) <i>Ca´naan</i>, the land of promise (Gen. 12. 7).</p> + +<p>4. Fix also the location of <b>three Mountains</b>. 1.) <i>Mount Si´nai</i>, +where the law was given (Exod. 19. 20). 2.) <i>Mount Hor</i>,<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> where +Aar´on died (Num. 20. 23-28). 3.) <i>Mount Ne´bo</i> (Pis´gah), where +Mo´ses died (Deut. 34. 1).</p> + +<p>5. Notice also <b>seven Places</b>, some of which are clearly, others not +so definitely, identified. 1.) <i>Ram´e-ses</i>, the starting point of the +Is´ra-el-ites (Exod. 12. 37). 2.) <i>Ba´al-ze´phon</i>, the place of crossing +the Red Sea (Exod. 14. 2). 3.) <i>Ma´rah</i>, where the bitter waters were +sweetened (Exod. 15. 22-25). 4.) <i>E´lim</i>, the place of rest (Exod. 15. +27). 5.) <i>Reph´i-dim</i>, the place of the first battle, near Mount Si´nai +(Exod. 17. 8-16). 6.) <i>Ka´desh-bar´ne-a</i>, whence the spies were sent +forth (Num. 13. 26). 7.) <i>Ja´haz</i>, in the land of Mo´ab, south of the +brook Ar´non, where a victory was won over the Am´or-ites (Num. +21. 23, 24).</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> +<span style="margin-left: 2em;"> I. <b>Pre. Even.</b> 1. Opp. Isr. 2. Tra. Mos. 3. Ten Pla. 4. Pass. 5. Exod.</span><br /> +<span style="margin-left: 2em;">II. <b>Wil. Wan.</b> 1. Seas. 1.) M. S. 2.) R. S. [G. S., G. A.] 3) D. S.</span><br /> + 2. Des. 1.) D. Sh. 2.) D. Par. 3.) D. Eth. 4.) D. Si. 5.) D. Zi.<br /> + 3. Lan. 1.) Gos. 2.) Mid. 3.) Ed. 4.) Mo. 5.) Can.<br /> + 4. Mts. 1.) Mt. Sin. 2.) Mt. H. 3.) Mt. Neb.<br /> + 5. Pla. 1.) Ram. 2.) B.-zep. 3.) Mar. 4.) El. 5.) Rep. 6.) Kad.-bar. 7.) Jah.<br /> +</div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Name five events which were preparatory to the wandering. What made the +Is´ra-el-ites willing to leave E´gypt? What three ideas were connected with +the passover? What is meant by the exodus? What are the three seas of the +map illustrating the wandering? Name five deserts of this region? In which +desert were the most years passed? What were the two deserts on the shore of<span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span> +the Red Sea? Where was the Desert of Zin? Which desert was between E´gypt +and Pal´es-tine? Name and locate five lands of this region. Which land was +nearest to E´gypt? Which land was on the eastern arm of the Red Sea? Which +land lay east of the Dead Sea? Which land was south of the Dead Sea? Name +three mountains in this region. What event took place on each of these mountains? +Name two places between E´gypt and the Red Sea. Name three places on +the route between the Red Sea, and an event at each place. What place was south +of Ca´naan and near it? What events occurred at this place? What two places +were battlefields?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>III. On our map we indicate the <b>Journeys of the Is´ra-el-ites</b>, and at +the same time note the principal events of the wandering.</p> + +<p>1. <i>From Ram´e-ses to the Red Sea</i> (Exod. 12. 37; 14. 9). With this +note: 1.) The crossing of the Red Sea.</p> + +<p>2. <i>From the Red Sea to Mount Si´nai.</i> Events: 2.) The waters of +Ma´rah (Exod. 15. 23-26). 3.) The repulse of the Am´a-lek-ites (Exod. +17. 8-16). 4.) The giving of the law at Mount Si´nai. Here the +camp was kept for a year, and the organization of the people was +effected.</p> + +<p>3. <i>From Mount Si´nai to Ka´desh-bar´ne-a.</i> At the latter place +occurred: 5.) The sending out of the spies and their return (Num. +13. 1-26). 6.) The defeat at Hor´mah, north of Ka´desh-bar´ne-a (Num. +14. 40-45). It was the purpose of Mo´ses to lead the people at once +from Ka´desh up to Ca´naan. But their fear of the Ca´naan-ite and +Am´or-ite inhabitants made them weak; they were defeated and +driven back into the Desert of Pa´ran, where they wandered thirty-eight +years, until the generation of slavish souls should die off, and +a new Is´ra-el, the young people, trained in the spirit of Mo´ses and +Josh´u-a and fitted for conquest, should arise in their places.</p> + +<p>4. <i>From Ka´desh-bar´ne-a through the Desert of Pa´ran and Return.</i> +This was the long wandering of thirty-eight years. We +trace the route from Ka´desh, around the Desert of Pa´ran, to Mount +Hor, to E´zi-on-ge´ber at the head of the Gulf of Ak´a-ba, and at last to +Ka´desh once more (Num. 20. 1). There occurred: 7.) The water +from the rock at Ka´desh and Mo´ses's disobedience (Num. 20. 10-12). +8.) The repulse by A´rad (Num. 21. 1). It would seem that the +Is´ra-el-ites made a second attempt to enter Ca´naan on the south, +and were again defeated, though not so severely as before.</p> + +<p>5. <i>From Ka´desh-bar´ne-a around E´dom to the River Jor´dan.</i> +After this second defeat Mo´ses desired to lead the people through +the land of the E´dom-ites, and to enter Ca´naan by crossing the Jor´dan<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span> +(Num. 20. 14). But the E´dom-ites refused to permit such an +army to pass through their land (Num. 20. 18-21). Hence the Is´ra-el-ites +were compelled to go down the Desert of Zin, past E´dom, as far +as the Red Sea, then east of E´dom—a very long and toilsome journey +(Num. 21. 4). Note with this journey: 9.) The brazen serpent +(Num. 21. 6-9; John 3. 14, 15). 10.) The victory over the Am´or-ites +(Num. 21. 23,24). This victory gave to the Is´ra-el-ites control of the +country from Ar´non to Jab´bok, and was the first campaign of the +conquest. The long journey was now ended in the encampment of +the Is´ra-el-ites at the foot of Mount Ne´bo, on the eastern bank of the +Jor´dan, near the head of the Dead Sea. 11.) The last event of the +period was the death of Mo´ses, B. C. 1451 (Deut. 34. 5-8).</p> + +<p>IV. <b>The Results of the Wandering.</b> These forty years of wilderness +life made a deep impress upon the Is´ra-el-ite people, and +wrought great changes in their character.</p> + +<p>1. It gave them certain <i>Institutions</i>. From the wilderness they +brought their tabernacle and all its rites and services, out of which +grew the magnificent ritual of the temple. The Feast of Passover +commemorated the exodus, the Feast of Pentecost the giving of the +law, the Feast of Tabernacles (during which for a week the people +lived in huts and booths) the outdoor life in the desert.</p> + +<p>2. Another result was <i>National Unity</i>. When the Is´ra-el-ites left +E´gypt they were twelve unorganized tribes, without a distinct national +life. Forty years in the wilderness, meeting adversities +together, fighting enemies, marching as one host, made them a +nation. They emerged from the wilderness a distinct people, with +one hope and aim, with patriotic self-respect, ready to take their +place among the nations of the earth.</p> + +<p>3. <i>Individual Liberty.</i> They had just been set free from the +tyranny of the most complete governmental machine on the face of +the earth. In E´gypt the man was nothing; the state was everything. +The Is´ra-el-ite system was an absolute contrast to the +E-gyp´tian. For centuries after the exodus the Is´ra-el-ites lived +with almost no government, each man doing what was right in his +own eyes. They were the freest people on earth, far more so than +the Greeks or the Ro´mans during their republican epochs. Mo´ses +trained them not to look to the government for their care, but to be +a self-reliant people, able to take care of themselves. If they had +passed this initial stage of their history surrounded by kingdoms<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span> +they would have become a kingdom. But they learned their first +lessons of national life in the wilderness, untrammeled by environment +and under a wise leader, who sought to train up a nation of +kings instead of a kingdom.</p> + +<p>4. <i>Military Training.</i> We trace in the history of those forty +years a great advance in military discipline. After crossing the +Red Sea, Mo´ses did not wish to lead them by the direct route to +Ca´naan lest they should "see war" (Exod. 13. 17, 18). Attacked +by the Am´a-lek-ites soon after the exodus, the Is´ra-el-ites were +almost helpless (Exod. 17. 8-16; Deut. 25. 17-19). A year later they +were the easy prey of the Ca´naan-ites at Hor´mah (Num. 14. 40-45). +Forty years after they crossed the Jor´dan, and entered Ca´naan a +drilled and trained host, a conquering army. This discipline and +spirit of conquest they gained under Mo´ses and Josh´u-a in the wilderness.</p> + +<p>5. <i>Religious Education.</i> This was the greatest of all the benefits +gained in the wilderness. They were brought back from the idolatries +of E´gypt to the faith of their fathers. They received God's +law, the system of worship, and the ritual which brought them by +its services into a knowledge of God. Moreover, their experience +of God's care taught them to trust in Je-ho´vah, who had chosen them +for his own people. Even though the mass of the people might +worship idols, there was always from this time an Is´ra-el of the +heart that sought and obeyed God.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> +<span style="margin-left: 2em;">III. <b>Jour. and Even.</b> Jour. 1. Ram.—R. S. 1.) Cr. R. S.</span><br /> +Jour. 2. R. S.—Mt. Sin. 2.) Wat. Mar. 3.) Rep. Am. 4.) Giv. 1.<br /> +Jour. 3. Mt. Sin.—Kad.-bar. 5.) Sen. sp. 6.) Def. Hor.<br /> +Jour. 4. Kad.-bar.—Des. Par.—Ret. 7.) Wat. roc. Kad. 8.) Rep. Ar.<br /> +Jour. 5. Kad.-bar.—Ed.—Riv. Jor. 9.) Bra. ser. 10.) Vic. ov. Amo. 11.) Dea. Mos.<br /> +<span style="margin-left: 2em;">IV. <b>Res. Wan.</b> 1. Ins. 2. Nat. Un. 3. Ind. Lib. 4. Mil. Tra. 5. Rel. Ed.</span><br /> +</div></div><p><span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span></p> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>State the route of the first journey. What was the great event of this journey? +What was the second journey? What events are named with this journey? What +was the third journey? What two events took place with this journey? What +was the longest journey? Name four places of this journey? Name two events +near its close. What was the last journey? What events took place at this time? +Where was the last encampment of the Is´ra-el-ites? What institutions originated +during this period? What was the political effect of this epoch upon the people? +How did it give them liberty? What was the influence in military affairs? What +were its results upon the religion of the people?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span></p> +<h2>FIFTH STUDY</h2> + +<div class='chaptertitle'>Institutions of Israelite Worship</div> + + +<div class='center'><span class="smcap">Part One</span></div> + +<p>In the Old Testament we note certain forms and institutions for +worship, and as some of these received their shaping during the wilderness +life of the Is´ra-el-ites, we give a brief account of such institutions +at this place in the history.</p> + +<p>I. Earliest of all institutions for worship we find the <b>Altar</b>, and +throughout the Old Testament the altar worship stands prominent.</p> + +<p>1. <b>Its Principle</b>, the root idea underlying the altar, was of a meeting +between God and man. As the subject always came to his +ruler with a gift in his hands, so the worshiper brought his offering +to his god, whether Je-ho´vah, the God of Is´ra-el, or Ba´al, the +divinity of the Ca´naan-ites.</p> + +<p>2. <b>Its Origin</b> is unknown, but it was early sanctioned by a divine +approval of the worship connected with it (Gen. 4. 3, 4; 8. 20; +12. 8).</p> + +<p>3. <b>Its Universality.</b> There was scarcely a people in the ancient +world without an altar. We find that the worship of every land and +every religion was associated with altars. (See allusions in Isa. 65. +3; 2 Kings 16. 10; Acts 17. 23, to altars outside of the Is´ra-el-ite +faith.)</p> + +<p>4. <b>Its Material.</b> Among the Is´ra-el-ites it was of earth or unhewn +stone. Where metal or wood was used it was merely for a covering, +the true altar being of earth inside. The laws of Is´ra-el forbade +any carving of the stone which might lead to idol worship +(Exod. 20. 24, 25).</p> + +<p>5. <b>Its Limitation.</b> In the patriarchal age the chief of the clan was +the priest, the altar stood before his tent, and there was but one altar +for the clan, which thus represented one family. When Is´ra-el +became a nation only one altar was allowed by the law, carrying out +the idea that all the Twelve Tribes were one family (Deut. 12. 13, 14; +Josh. 22. 16). Yet the law, if known to the Is´ra-el-ites, was constantly +ignored by the prophets (1 Sam. 7. 9; 1 Kings 18. 31, 32).<span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span></p> + +<p>6. <b>Its Prophetic Purpose</b>, as revealed in the New Testament, was +to prefigure the cross whereon Christ died (John 1. 29; Heb. 9. 22; +1 Pet. 3. 18).</p> + +<p>II. The <b>Offerings</b>, as fully developed and named in the law, were +of five kinds, as follows:</p> + +<p>1. <b>The Sin Offering.</b> 1.) This regarded the worshiper as a sinner, +and expressed the means of his reconciliation with God. 2.) The +offering consisted of an animal. 3.) The animal was slain and +burned without the camp. 4.) Its blood was sprinkled on the altar +of incense in the Holy Place (Lev. 4. 3-7).</p> + +<p>2. <b>The Burnt Offering.</b> 1.) This regarded the worshiper as already +reconciled, and expressed his consecration to God. 2.) It consisted +of an animal, varied according to the ability of the worshiper. 3.) The +animal was slain and burned on the altar. 4.) Its blood was poured +out on the altar, a token that the life of the worshiper was given to +God (Lev. 1. 2-9).</p> + +<p>3. <b>The Trespass Offering.</b><a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> 1.) This represented the divine forgiveness +of an actual transgression, whether against God or man, as +distinguished from the condition of a sinner represented in the sin +offering. 2.) The offering consisted of an animal, generally a ram, +though a poor person might bring some flour. 3.) The animal was +slain and burned on the altar. 4.) The blood was poured out at the +base of the altar (Lev. 5. 1-10).</p> + +<p>4. <b>The Meat Offering.</b><a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> 1.) This expressed the simple idea of +thanksgiving to God. 2.) It consisted of vegetable food. 3.) The +offering was divided between the altar and the priest; one part was +burned on the altar, the other presented to the priest to be eaten by +him as food (Lev. 2. 1-3).</p> + +<p>5. <b>The Peace Offering.</b> 1.) This expressed fellowship with God in +the form of a feast. 2.) It consisted of both animal and vegetable +food. 3.) The offering was divided into three parts, one part burned +upon the altar, a second eaten by the priest, a third part eaten by +the worshiper and his friends as a sacrificial supper. Thus God, +the priest, and the worshiper were all represented as taking a meal +together.</p> + +<p><span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span></p> +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + + I. <b>Alt.</b> 1. Prin. 2. Orig. 3. Univ. 4. Mat. 5. Lim. 6. Proph. Pur. <br /> + II. <b>Off.</b> <br /> + +<div class='center'> +<table border="0" cellpadding="2" cellspacing="0" summary="Outline"> +<tr><td align='left'>1. Si. Off.</td><td align='left' style="border-left: 1px solid">Sin. rec. G.</td><td align='left' style="border-left: 1px solid">An.</td><td align='left' style="border-left: 1px solid">Sl. bur.</td><td align='left' style="border-left: 1px solid">Spr. alt. inc.</td></tr> +<tr><td align='left'>2. Bu. Off.</td><td align='left' style="border-left: 1px solid">Con. G.</td><td align='left' style="border-left: 1px solid">An.</td><td align='left' style="border-left: 1px solid">Sl. bur.</td><td align='left' style="border-left: 1px solid">Pou. alt.</td></tr> +<tr><td align='left'>3. Tre. Off.</td><td align='left' style="border-left: 1px solid">For. trans.</td><td align='left' style="border-left: 1px solid">An.</td><td align='left' style="border-left: 1px solid">Sl. bur.</td><td align='left' style="border-left: 1px solid">Pou. ba. alt.</td></tr> +<tr><td align='left'>4. Me. Off.</td><td align='left' style="border-left: 1px solid">Tha. Gd.</td><td align='left' style="border-left: 1px solid">Veg.</td><td align='left' style="border-left: 1px solid">Alt. pri.</td><td align='left' style="border-left: 1px solid"> </td></tr> +<tr><td align='left'>5. Pea. Off.</td><td align='left' style="border-left: 1px solid">Fel. G.</td><td align='left' style="border-left: 1px solid">An. veg.</td><td align='left' style="border-left: 1px solid">Alt. pri. wor.</td><td align='left' style="border-left: 1px solid"> </td></tr> +</table></div> +</div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What two institutions of the Old Testament are here presented? What shows +the universality of the altar in connection with worship? What is said of the origin +of the altar? Of what material were the earliest altars made? What was the +religious idea in the altar? What prophetic purpose did the altar have? Name +the five kinds of offerings. How did the sin offering regard the worshiper? What +did the sin offering express? Of what did the sin offering consist? What was done +with the offering? What was done with the blood? What was the design of the +burnt offering? Of what did the burnt offering consist? What was done with the +animal? What was done with the blood in the burnt offering? Wherein did the +trespass offering differ from the sin offering? Of what did the trespass offering +consist? What was done with the sacrifice? What did the meat offering express? +Of what did it consist? How was the meat offering used? What was expressed +by the peace offering? Of what did it consist? What was done with the peace +offering?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span> + +<br /><b>The Tabernacle</b></div> + +<p>1. When the family of A´bra-ham grew into a people its unity was +maintained by regarding the altar—and but one altar for all the +Twelve Tribes—as the religious center of the nation.</p> + +<p>2. To the thought of the altar as the meeting place with God was +added the conception of God dwelling among his people in a sanctuary +and receiving homage as the King of Is´ra-el (Exod. 25. 8).</p> + +<p>3. Thus the altar grew into the Tabernacle, which was the sanctuary +where God was supposed to dwell in the midst of the camp. +As was necessary among a wandering people, it was constructed of +such materials as could be easily taken apart and carried on the +march through the wilderness.</p> + +<p>In considering the Tabernacle and its furniture we notice the following +particulars:</p> + +<p>I. <b>The Court</b>, an open square surrounded by curtains, 150 by 75 +feet in extent, and occupying the center of the camp of Is´ra-el +(Exod. 27. 9-13). In this stood the Altar, the Laver, and the Tabernacle +itself.<span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span></p> +<div class="figleft" style="width: 202px;"> +<a href="images/i040-big.jpg"><img src="images/i040.jpg" width="202" height="400" alt="DIAGRAM SHOWING LOCATION OF THE OBJECTS WITHIN THE TABERNACLE COURT." title="" /></a> +<span class="caption">DIAGRAM SHOWING LOCATION OF THE OBJECTS WITHIN THE TABERNACLE COURT.</span> +</div> +<p>II. <b>The Altar of Burnt Offerings</b> stood within the court, near its +entrance. It was made of wood plated with "brass" (which is supposed +to mean copper), was 7½ feet square and 4½ feet high. On +this all the burnt sacrifices were +offered (Exod. 27. 1; 40. 29), except +the sin offering.</p> + +<p>III. <b>The Laver</b> contained water +for the sacrificial purifyings. It +stood at the door of the tent, but +its size and form are unknown +(Exod. 30. 17-21).</p> + +<p>IV. <b>The Tabernacle</b> itself was a +tent 45 feet long, 15 feet wide. Its +walls were of boards, plated with +gold, standing upright; its roof of +three curtains, one laid above another. +Whether there was a ridge-pole +or not is uncertain. It was +divided, by a veil across the interior, +into two apartments, the +Holy Place and the Holy of Holies +(Exod. 36. 8-38).</p> + +<p>V. <b>The Holy Place</b> was the +larger of the two rooms into which +the tent was divided, being 30 +feet long by 15 wide. Into this +the priests entered for the daily +service. It contained the Candlestick, +the Table, and the Altar of +Incense (Heb. 9. 2).</p> + + + +<p>VI. <b>The Candlestick</b> (more correctly, +"lampstand") stood on the left side of one entering the Holy +Place; made of gold, and bearing seven branches, each branch holding +a lamp (Exod. 25. 31-37).</p> + +<p>VII. <b>The Table</b> stood on the right of one entering the Holy Place; +made of wood, covered with gold; 3 feet long, 1½ feet wide, 2¼ feet +high; contained 12 loaves of bread, called "the bread of the presence" +(Exod. 37. 10, 11).</p> + +<p>VIII. <b>The Altar of Incense</b> stood at the inner end of the Holy Place,<span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span> +near the veil; made of wood, covered with gold; 1½ feet square and +3 feet high. On it the incense was lighted by fire from the Altar +of Burnt Offerings (Exod. 30. 1, 2).</p> + +<p>IX. <b>The Holy of Holies</b> was the innermost and holiest room in the +Tabernacle, into which the high priest alone entered on one day in +each year (the Day of Atonement); in form a cube of 15 feet. It +contained only the Ark of the Covenant (Heb. 9. 3).</p> + +<p>X. <b>The Ark of the Covenant</b> was a chest containing the stone +tablets of the Commandments; made of wood, covered on the outside +and inside with gold; 3 feet 9 inches long, 2 feet 3 inches wide +and high. Through gold rings on the sides were thrust the staves +by which it was borne on the march. Its lid, on which stood two +figures of the cherubim, was called "the mercy seat." On this the +high priest sprinkled the blood on the Day of Atonement (Exod. 25. +17, 18; Heb. 9. 7).</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> +<div class='center'><span class="smcap">The Tabernacle</span><br /></div> +<br /> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="The Tabernacle"> +<tr><td align='right'>I. </td><td align='left'><b>Cou.</b> sq. 150. 75. (Al. Lav. Tab.)</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Alt.</b> woo. br. 7½. 4½ .</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Lav.</b> do. ten.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Tab.</b> 45. 15. bds. cur. (H.P. H.H.)</td></tr> +<tr><td align='right'>V. </td><td align='left'><b>Ho. Pl.</b> 30. 15. (Can. Tab. Alt. Inc.)</td></tr> +<tr><td align='right'>VI. </td><td align='left'><b>Can.</b> go. 7 bran.</td></tr> +<tr><td align='right'>VII. </td><td align='left'><b>Tab.</b> 3. 1½. 2¼. 12 loa.</td></tr> +<tr><td align='right'>VIII. </td><td align='left'><b>Alt. Inc.</b> woo. gol. 1½. 3.</td></tr> +<tr><td align='right'>IX. </td><td align='left'><b>Ho. Hol.</b> 15. 15. 15. (Ar. Cov.)</td></tr> +<tr><td align='right'>X. </td><td align='left'><b>Ar. Cov.</b> wo. go. 3,9. 2,3. "mer. se."</td></tr> +</table></div> +</div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>How was the unity of the Is´ra-el-ite people maintained? What was the conception +or thought in the Tabernacle? Why was it constructed of such material? +What was the court of the Tabernacle? What were the dimensions of the court? +What stood in the court? What were the materials of the Altar of Burnt Offerings? +What was the size of this altar? What was the laver, and where did it stand? +What was the Tabernacle itself? Into what rooms was it divided? How was it +covered? What were the dimensions of the Holy Place? What did the Holy Place +contain? What was the form of the candlestick? Where did the candlestick stand? +Of what was the Altar of Incense made? What were its dimensions? For what<span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span> +was this altar used? What were the dimensions of the Holy of Holies? What did +the Holy of Holies contain? Who alone entered this room, and how often? What +was the Ark of the Covenant? What was the "mercy seat"?</p></div> + + +<div class='center'><br /><span class="smcap">Part Three</span><br /> + +<b>The Sacred Year</b></div> + +<p>I. Among the Is´ra-el-ites certain institutions of worship were +observed at regular intervals of time which have been called the +<b>Periodical Institutions</b>. These were:</p> + +<p>1. <b>The Sabbath</b>, observed one day in seven; of which the root idea +is the giving to God a portion of our time. (See references in the +Old Testament: Gen. 2. 3; Exod. 20. 8-11; Isa. 56. 2; 58. 13.) In the +New Testament we find the first day of the week gradually taking +its place among the early Christians (Acts 20. 7; 1 Cor. 26. 2; Rev. +1. 10).</p> + +<p>2. <b>The New Moon</b>, which was the opening day of each month; +regarded as a sacred day, and celebrated with religious services +(Num. 10. 10; 2 Kings 4. 23).</p> + +<p>3. <b>The Seven Annual Solemnities</b>, the important occasions of the +year, six feasts and one fast day.</p> + +<p>4. <b>The Sabbatical Year.</b> One year in every seven was to be observed +as a year of rest, and the ground was not to be tilled (Lev. +25. 2-7).</p> + +<p>5. <b>The Year of Jubilee.</b> Once in fifty years the Is´ra-el-ites were +commanded to give liberty to slaves, freedom to debtors, and general +restitution of alienated inheritances (Lev. 25. 9, 10). How far +the "Sabbatical Year" and "the Year of Jubilee" were actually kept +among the Is´ra-el-ites we have no means of knowing; but the commands +concerning them were given in the law.</p> + +<p>II. We take for special notice among these periodical institutions +the <b>Seven Annual Solemnities</b> of the <b>Sacred Year</b>. Most of these were +instituted in the time of Mo´ses, but two of them arose later. We +consider them all, however, in this place, rather than at the closing +of the history, where two of the feasts properly belong. These +may be classified as:</p> + +<p>1. <b>The Three Great Feasts</b>: Passover, Pentecost, and Tabernacles; +all observed at the capital, and requiring the people to make annual +pilgrimages to Je-ru´sa-lem.</p> + +<p>2. <b>The Annual Fast</b>: the Day of Atonement.<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span></p> + +<p>3. <b>The Three Lesser Feasts</b>: Trumpets, Dedication, Purim. These +were observed throughout the land, as well as in Je-ru´sa-lem.</p> + +<p>With regard to each of these we will note: 1.) Its time. 2.) The +event which it commemorated. 3.) How it was observed.</p> + +<p>1. <b>The Feast of Passover</b> (Luke 22. 1).</p> + +<div class="blockquot"><p>1.) Was held in the spring, on the fourteenth of the month Abib, +or Nisan, corresponding to parts of March and April (Exod. +12. 18).</p> + +<p>2.) Commemorated the exodus from E´gypt (Exod. 12. 42).</p> + +<p>3.) Observed with the eating of unleavened bread and the slain +lamb (Exod. 12. 19-21).</p></div> + +<p>2. <b>The Feast of Pentecost</b> (Acts 2. 1).</p> + +<div class="blockquot"><p>1.) Was held early in the summer, on the fiftieth day after Passover, +in the month Sivan, corresponding to May and June.</p> + +<p>2.) Commemorated the giving of the law.<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> (See Exod. 19. 1, 11.)</p> + +<p>3.) Observed by "first fruits" laid on the altar, with special +sacrifices (Lev. 23. 15-21).</p></div> + +<p>3. <b>The Feast of Tabernacles</b> (John 7. 2, 10).</p> + +<div class="blockquot"><p>1.) Held in the fall, after the ingathering of crops, from the 15th +to the 21st of the seventh month, Ethanim, corresponding to +September and October (Lev. 23. 34).</p> + +<p>2.) Commemorated the outdoor life of the wilderness (Lev. +23. 43).</p> + +<p>3.) Observed by living in huts or booths, and by special sacrifices +(Lev. 23. 35-42).</p></div> + +<p>4. <b>The Day of Atonement</b>, the only fast required by the Jew´ish law.</p> + +<div class="blockquot"><p>1.) Held in the fall, on the tenth day of the month Ethanim +(Lev. 23. 27), five days before the Feast of Tabernacles.</p> + +<p>2.) Showing the sinner's reconciliation with God.</p> + +<p>3.) On this day only in the year the high priest entered the Holy +of Holies (Exod. 30. 10).</p></div> + +<p>5. <b>The Feast of Trumpets.</b></p> + +<div class="blockquot"><p>1.) Held on the first day of the seventh month, Ethanim, corresponding +to September or October (Lev. 23. 24).</p> + +<p>2.) This feast recognized the "New Year Day" of the civil +year.<span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span><a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a></p> + +<p>3.) It was observed with the blowing of trumpets all through +the land.</p></div> + +<p>6. <b>The Feast of Dedication</b>, not named in the Old Testament. +(See John 10. 22.)</p> + +<div class="blockquot"><p>1.) This was held in the winter, on the 25th of the month Chisleu +(December), and for eight days thereafter.</p> + +<p>2.) It commemorated the reconsecration of the Temple by Ju´das +Mac´ca-be´us, B. C. 166, after its defilement by the Syr´i-ans.</p> + +<p>3.) It was observed by a general illumination of Je-ru´sa-lem; +hence often called "the feast of lights."</p></div> + +<p>7. <b>The Feast of Purim</b>, not named in the New Testament, unless +it be referred to in John 5. 1.</p> + +<div class="blockquot"><p>1.) Held in the early spring, the 14th and 15th of the month +Adar (March) (Esth. 9. 21).</p> + +<p>2.) Commemorating Queen Esther's deliverance of the Jew´ish +people (Esth. 9. 22-26).</p> + +<p>3.) Observed with general feasting and rejoicing.</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> +I. <b>Per. Inst</b>. 1. Sab. 2. Ne. Mo. 3. Sev. Ann. Sol. 4. Sab. Ye. 5. Ye. Jub.<br /> + +II. <b>Sac. Yea.</b><br /> +<br /> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="Lesson"> +<tr><td align='left' rowspan='3'>1. Gr. Fe.</td><td align='left' rowspan='3'><img src="images/bracket1.png" width="13" height="60" alt="bracket" title="" /></td><td align='left'>1. Pass. spr. ex. Eg. sla. la.</td></tr> +<tr><td align='left'>2. Pen. sum. giv. la. fir. fru.</td></tr> +<tr><td align='left'>3. Tab. fal. lif. wil. liv. huts.</td></tr> +<tr><td align='left'>2. Ann. Fa.</td><td align='left' colspan='2'> 4. Day. At. fal. sin. rec. pr. H. Hol.</td></tr> +<tr><td align='left' rowspan='3'>3. Les. Fe.</td><td align='left' rowspan='3'><img src="images/bracket1.png" width="13" height="60" alt="bracket" title="" /></td><td align='left'>5. Trum. fal. N. Ye. bl. trum.</td></tr> +<tr><td align='left'>6. Ded. win. rec. Tem. ill. Jer.</td></tr> +<tr><td align='left'>7. Pur. spr. Esth. del. fea. rej.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is meant by "Periodical Institutions"? Name the five general periodical +institutions of the Is´ra-el-ites. What did the Sabbath commemorate? What were +the new moons? How many times in the year were observed by the Is´ra-el-ites? +What was the Sabbatical Year? What was the Year of Jubilee? Name the three +great feasts. When was each great feast observed? What did each feast commemorate? +How was each feast observed? What took place on the Day of Atonement? +What did the Day of Atonement represent? What were the three lesser +feasts? When was each observed? What did each lesser feast commemorate? +How were these feasts observed?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span></p> +<h2>SIXTH STUDY</h2> + +<div class='chaptertitle'>The Land of Palestine</div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>We have followed the +history of the Is´ra-el-ites +to their encampment +on the border of +their promised land. +Before taking up the +study of their conquest +of Ca´naan let us obtain +some conception of +the country with which +the greater part of Bible +history is connected—the +land of Pal´es-tine.</p> + +<p>I. Let us notice its +<b>Names</b> at different periods:</p> + +<p>1. The earliest name +was <b>Ca´naan</b>, "lowland," +referring only to +the section between the +river Jor´dan and the +Med-i-ter-ra´ne-an Sea, +of which the inhabitants +most widely known +were the Ca´naan-ites, +dwelling on the lowland +plains (Gen. 12. 5).</p> + +<div class="figright" style="width: 230px;"> +<a href="images/i045-big.jpg"><img src="images/i045.jpg" width="230" height="400" alt="PALESTINE" title="" /></a> +</div> + +<p>2. After the conquest +by Josh´u-a it was +called <b>Is´ra-el</b>, though in<span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span> +later times of Old Testament history the name referred only to the +northern portion, the southern kingdom being called Ju´dah (Judg. +18. 1; 1 Kings 12. 20).</p> + +<p>3. In the New Testament period its political name was <b>Ju-de´a</b>, +which was also the name of its most important province (Mark 1. 5).</p> + +<p>4. Its modern name is <b>Pal´es-tine</b>, a form of the word "Phi-lis´tine," +the name of a heathen race which in early times occupied its +southwestern border (Isa. 14. 29).</p> + +<p>II. The following are the principal <b>Dimensions</b> of Pal´es-tine:</p> + +<p>1. <b>Ca´naan</b>, or western Pal´es-tine, has an area of about 6,600 +square miles, a little less than Massachusetts.</p> + +<p>2. <b>Pal´es-tine Proper</b>, the domain of the Twelve Tribes, embraces +12,000 square miles, about the area of Massachusetts and Connecticut.</p> + +<p>3. The <b>Coast Line</b>, from Ga´za, the southernmost town, to Tyre, +on the north, is not far from 140 miles long.</p> + +<p>4. The <b>Jor´dan</b> is distant from the coast at Tyre about 25 miles; +and the <b>Dead Sea</b>, in a line due east from Ga´za, about 60 miles.</p> + +<p>5. The <b>Jor´dan Line</b>, from Dan, one of the sources of the Jor´dan, +to the southern end of the Dead Sea, is 155 miles.</p> + +<p>III. The most important <b>Waters</b> of Pal´es-tine are:</p> + +<p>1. The <b>Med-i-ter-ra´ne-an Sea</b>, which bounds the land on the west +(Josh. 1. 4; Exod. 23. 31; Deut. 11. 24).</p> + +<p>2. The <b>River Jor´dan</b>, rising in three sources in Mount Her´mon, +and emptying into the Dead Sea in a direct line 105 miles long, but +by its windings over 200 miles (Deut. 9. 1; Josh. 4. 1; 2 Sam. 17. 22).</p> + +<p>3. <b>Lake Me´rom</b>, now called <i>Hu´leh</i>, a triangular sheet of water, 3 +miles across, in a swamp in northern Gal´i-lee (Josh. 11. 5).</p> + +<p>4. The <b>Sea of Gal´i-lee</b>,<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a> a pear-shaped lake, 14 miles long by 9 +wide, and nearly 700 feet below the sea level. (Note other names in +Josh. 13. 27; 11. 2; Luke 5. 1; John 6. 1.)</p> + +<p>5. The <b>Dead Sea</b>, 47 miles long by 10 wide, and 1,300 feet below +the sea level (Gen. 14. 3; Deut. 4. 49; Joel 2. 20).</p> + +<p>IV. The land of Pal´es-tine lies in five <b>Natural Divisions</b>, nearly +parallel:</p> + +<p>1. The <b>Maritime Plain</b>, or sandy flat, extending along the Med-i-ter-ra´ne-an +Sea, from 8 to 20 miles wide.</p> +<p><span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span></p> +<p>2. The <b>Sheph´e-lah</b>, or foothills, from 300 to 500 feet high and +very fertile.</p> + +<p>3. The <b>Mountain Region</b>, the backbone of the land, consisting of +mountains from 2,500 to 4,000 feet high.</p> + +<p>4. The <b>Jor´dan Valley</b>, a deep ravine, the bed of the river and its +three lakes, from 500 to 1,200 feet below the level of the sea, and +from 2 to 14 miles wide.</p> + +<p>5. The <b>Eastern Table-land</b>, a region of lofty and precipitous mountains, +from whose summit a plain stretches away to the A-ra´bi-an +Desert on the east.</p> + + + +<div class='center'><br /><b>Hints to the Teacher</b></div> + + +<div class="blockquot"><p>1. Let the map be drawn by the teacher in presence of the class, and each part +carefully taught, while the class also draw the map in their notebooks.</p> + +<p>2. Then erase the map from the board, and call upon one scholar, in presence +of the class, to draw the lines representing natural divisions: another the river +and lakes, etc., etc.</p> + +<p>3. If chalk of different colors can be used for the different departments of the +map, coast line and Jordan line one color, mountain lines another, it will add to +the interest.</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbreviations"> +<tr><td align='right'>I. </td><td align='left'><b>Na.</b> Ca. Isr. Jud. Pal.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Dim.</b> Ca. 6,600. Pal. 12,000. C. L. 140. To <b>Jor.</b> 25. To D. S. 60. Jor. L. 155.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Wat.</b> Med. Jor. L. Me. S. Gal. D. S.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Nat. Div.</b> M. P. Sh. M. R. J. V. E. T.-L.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Why is a knowledge of the land of Pal´es-tine important? Give and explain the +four different names of this land. What is meant by "Ca´naan" proper? How +large is Ca´naan? How large was the domain of the Twelve Tribes? How long is +the coast line? How far is the Jor´dan distant from the coast near its source? +How far is the Dead Sea from the coast? What is meant by the Jor´dan line? +How long is the Jor´dan line? Name the most important waters of Pal´es-tine. +Describe the river Jor´dan, sources, elevations, length, etc. Describe and locate +Lake Me´rom. Describe the Sea of Gal´i-lee. Describe the Dead Sea. What are +the five natural divisions of Pal´es-tine?</p></div><p><span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span></p> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>V. Pal´es-tine is a land of <b>Mountains</b>, among which we notice only +a few of the most important, beginning in the north.</p> + +<p>1. <b>Mount Her´mon</b>, is near the source of the Jor´dan, on the east, +and is the highest mountain in Pal´es-tine.</p> + +<p>2. <b>Mount Leb´a-non</b>, west of Her´mon, was famous for its cedars +(1 Kings 5. 6; Psa. 29. 5).</p> + +<p>3. <b>Mount Ta´bor</b>, the place of Deb´o-rah's victory, is southwest of +the Sea of Gal´i-lee (Judg. 4. 6).</p> + +<p>4. <b>Mount Gil-bo´a</b>, where King Saul was slain, is south of Ta´bor +(1 Sam. 31. 1; 2 Sam. 1. 21).</p> + +<p>5. <b>Mount Car´mel</b>, the place of E-li´jah's sacrifice, is on the Med-i-ter-ra´ne-an, +due west of the Sea of Gal´i-lee (1 Kings 18. 20, 42; Isa. +35. 2).</p> + +<p>6. <b>Mount E´bal</b>, "the mount of cursing," lies in the center of the +land (Deut. 11. 26).</p> + +<p>7. <b>Mount Ger´i-zim</b>, "the mount of blessing," is south of E´bal +(Josh. 8. 33; John 4. 20).</p> + +<p>8. <b>Mount Zi´on</b>, on which Je-ru´sa-lem stood and still stands, is due +west of the head of the Dead Sea.</p> + +<p>9. <b>Mount Ne´bo</b>, where Mo´ses died, is directly opposite Zi´on, on +the east of the Dead Sea (Deut. 34. 1).</p> + +<p>VI. We note a few of the most important places, selecting only +those connected with Old Testament history; and we arrange them +according to the natural divisions of the land.</p> + +<p>1. On the <i>Seacoast Plain</i> were:</p> + +<div class="blockquot"><p>1.) <b>Ga´za</b>, on the south, the scene of Sam´son's exploits and death +(Judg. 16. 21).</p> + +<p>2.) <b>Jop´pa</b>, principal seaport of Pal´es-tine (2 Chron. 2. 16; Jonah +1. 3).</p> + +<p>3.) <b>Tyre</b>, just beyond the northern boundary of Pa´les-tine, a +great commercial city of the Phœ-ni´cians (Josh. 19. 29).</p></div> + +<p>2. In the <i>Mountain Region</i> were:</p> + +<div class="blockquot"><p>1.) <b>Be´er-she´ba</b>, in the southern limit of the land (Gen. 21. 31, 33; +1 Sam. 3. 20; 1 Kings 19. 3).</p> + +<p>2.) <b>He´bron</b>, burial place of the patriarchs (Gen. 23. 19; 49. 29-31).</p> + +<p>3.) <b>Beth´le-hem</b>, the birthplace of Da´vid (1 Sam. 17. 12).</p> + +<p>4.) <b>Je-ru´sa-lem</b>, "the city of the great king," which stands due +west of the northern point of the Dead Sea (2 Sam. 5. 6-9).<span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span></p> + +<p>5.) <b>Beth´el</b>, nine miles north of Je-ru´sa-lem, the place of Ja´cob's +vision (Gen. 28. 19).</p> + +<p>6.) <b>She´chem</b>, between the twin mountains Ger´i-zim and E´bal, +in the center of the land (1 Kings 12. 1).</p> + +<p>7.) <b>Sa-ma´ri-a</b>, the capital of the Ten Tribes (1 Kings 16. 24).</p></div> + +<p>3. In the <i>Jor´dan Valley</i> were:</p> + +<div class="blockquot"><p>1.) <b>Jer´i-cho</b>, near the head of the Dead Sea (1 Kings 16. 34).</p> + +<p>2.) <b>Dan</b>, at one of the sources of the Jor´dan, the northernmost +place in the land (Judg. 18. 28; 20. 1).</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I.</td><td align='left'> <b>Na.</b> Ca. Isr. Jud. Pal.</td></tr> +<tr><td align='right'>II.</td><td align='left'> <b>Dim.</b> Ca. 6,600. Pal. 12,000. C. L. 140. To Jor. 25. To D. S. 60. Jor. L. 155.</td></tr> +<tr><td align='right'>III.</td><td align='left'> <b>Wat.</b> Med. Jor. L. Me. S. Gal. D. S.</td></tr> +<tr><td align='right'>IV.</td><td align='left'> <b>Nat. Div.</b> M. P. Sh. M. R. J. V. E. T.-L.</td></tr> +<tr><td align='right'>V.</td><td align='left'> <b>Mtns.</b> Her. Leb. Tab. Gil. Car. Eb. Ger. Zi. Ne.</td></tr> +<tr><td align='right'>VI.</td><td align='left'> <b>Pla.</b> 1. <i>Sea. Pl.</i> Ga. Jop. Ty. 2. <i>Mtn. Reg.</i> Beer. Heb. Beth. Jer. Bet. She. Sam. 3. <i>Jor. Val.</i> Jer. Da.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Name nine mountains on the map of Pal´es-tine. State the location of each +mountain. State a fact for which each mountain is celebrated. Name and locate +three places on the Maritime Plain. Name and locate seven places in the Mountain +Region. Name and locate two places in the Jor´dan Valley.</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span></p> +<h2>SEVENTH STUDY</h2> + +<div class='chaptertitle'>The Conquest of Canaan</div> + + +<p>I. Let us notice the <b>Ca´naan-ites</b>, the peoples who were dispossessed +by the Is´ra-el-ites.</p> + +<p>1. They were of <b>one stock</b>, according to the Scriptures, belonging +to the Ham´ite race, and all descended from the family of Ca´naan +(Gen. 10. 15-19).</p> + +<p>2. They were divided into <b>various tribes</b>, from seven to ten nations, +arranged mainly as follows: 1.) On the seacoast plain, the Phi-lis´tines +on the south, the Ca´naan-ites in the middle, and the Phœ-ni´cians, +or Zi-do´ni-ans, on the north of Mount Car´mel. 2.) In the +mountain region, the Am´or-ites in the south, the Jeb´u-sites around +Je-ru´sa-lem, the Hi´vites in the center of the land, and the Hit´tites +in the north. 3.) The Jor´dan valley was held by the Ca´naan-ites. +4.) On the eastern table-land, the Mo´ab-ites east of the Dead Sea, +the Am´or-ites east of the Jor´dan, and the Ba´shan-ites in the +north.</p> + +<p>3. Their <b>government</b> was <b>local</b>. Not only was each tribe independent, +but each little locality, often each city, had its own +"king," or chief. There was no unity of government, and scarcely +any combination to resist the invasion of Is´ra-el, a fact which made +the conquest far less difficult.</p> + +<p>4. They were <b>idolatrous</b> and, as a result, grossly <b>immoral</b>. Idolatry +is always associated with immorality; for the worship of idols is +a deification of sensuality. Ba´al and Ash´e-rah (plural Ash´to-reth) +were the male and female divinities worshiped by most of these +races (Judg. 2. 13).</p> + +<p>5. They had been <b>weakened</b> before the coming of the Is´ra-el-ites +either by war or by pestilence. The allusions in Exod. 23. 28; Deut. +7. 20; and Josh. 24. 12, have been referred to an invasion before that +of Israel, or to some plague, which destroyed the native races.</p> + +<p>II. <b>The Campaigns of the Conquest.</b> These may be divided as +follows:<span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span></p> + +<p>1. <b>The Campaigns East</b> of the Jor´dan. These were during the +lifetime of Mo´ses, and gained for Is´ra-el all the territory south of +Mount Her´mon.</p> + +<div class="figleft" style="width: 283px;"> +<a href="images/i051-big.jpg"><img src="images/i051.jpg" width="283" height="500" alt="CAMPAIGNS OF THE CONQUEST" title="" /></a> +</div> + +<p>1.) The conquest of +Gil´e-ad was made at +the battle of Ja´haz, +near the brook Ar´non +(Num. 21. 21-31). In +one battle the Is´ra-el-ites +gained the land of +Gil´e-ad east of the +Jor´dan.</p> + +<p>2.) The conquest of +Ba´shan was completed +at the battle of Ed´re-i, +in the mountainous region +(Num. 21. 33-35).</p> + +<p>3.) The conquest of +Mid´i-an (Num. 31. 1-8) +was led by the warrior-priest +Phin´e-has, and +by smiting the tribes on +the east protected the +frontier toward the desert. +The land won by +these three campaigns +became the territory of +the tribes of Reu´ben, +Gad, and the half tribe +of Ma-nas´seh (Deut. +32).</p> + +<p>2. <b>The Campaigns +West of the Jor´dan</b> +were led by Josh´u-a, and showed great tactical skill and resistless +energy of action. Josh´u-a led his people across the Jor´dan and +established a fortified camp, the center of operations during all his +campaigns, at Gil´gal (Josh. 4. 19).</p> + +<p>1.) The first invasion was of <i>Central Pal´es-tine</i>, beginning with +Jer´i-cho (Josh. 6), taking A´i on the way (Josh. 8), and ending with<span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span> +She´chem, which apparently fell without resistance (Josh. 8. 30-33). +This campaign gave to Is´ra-el the center of the land and divided +their enemies into two sections.</p> + +<p>2.) Next came the campaign against <i>Southern Pal´es-tine</i>. At +this time was fought the battle of Beth-ho´ron (Josh. 10. 10), the +most momentous in its results in all history, and one over which, if +ever, the sun and moon might well stand still (Josh. 10. 12, 13).<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> +After this great victory Josh´u-a pursued his enemies and took the +towns as far south as He´bron and De´bir (Josh. 10. 29-39).</p> + +<p>3.) Lastly, Josh´u-a conquered <i>Northern Pal´es-tine</i> (Josh. 11). +The battle in this campaign was near Lake Me´rom (Josh. 11. 7), +and, as before, it was followed by the capture of many cities in the +north. Thus in those marches Josh´u-a won all the mountain +region of western Pal´es-tine.</p> + +<p>3. There were certain <b>supplementary campaigns</b>, partly in +Josh´u-a's time, partly afterward.</p> + +<p>1.) Caleb´s capture of He´bron, which had been reoccupied by +the Am´or-ites (Josh. 14; Judg. 1. 10-15).</p> + +<p>2.) The Ju´dah-ites' capture of Be´zek, an unknown place between +Je-ru´sa-lem and the Phi-lis´tine plain (Judg. 1. 1-8).</p> + +<p>3.) The Dan´ites' capture of La´ish, in the extreme north, which +afterward bore the name of Dan (Judg. 18).</p> + +<p>But, after all these campaigns, a large part of the land was still +unsubdued, and the war of the conquest did not end until the days +of Da´vid by whom every foe was finally placed under foot.</p> + +<p>III. <b>General Aspects of Is´ra-el at the Close of the Conquest.</b></p> + +<p>1. With regard to the <b>native races</b>. They were not destroyed nor +driven away, as had been commanded.<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> They remained as subject +people in some places, as the ruling race on the seacoast and in the +Jor´dan valley. We see their influence, always injurious, throughout<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span> +all Is´ra-el's history (Exod. 23. 31-33; Deut. 7. 1-5); and some +think that the present inhabitants of the country belong to the +original Ca´naan-ite stock.</p> + +<p>2. The <b>Is´ra-el-ites</b> did not occupy all the country. They possessed +most of the mountain region, but none of the seacoast plain on the +Jor´dan valley. They were like the Swiss in modern times, living +among the mountains. Even in the New Testament period the +lowlands were occupied mainly by Gen´tiles.</p> + +<p>3. The <b>landed system</b> was peculiar. <b>Estates</b> were inalienable. +They might be leased, but not sold; and on the year of jubilee +(every fiftieth year) all land reverted to the family originally owning +it. Thus every family had its ancestral home, the poor were +protected, and riches were kept within bounds.</p> + +<p>4. The <b>government</b> was a republic of families without an executive +head, except when a judge was raised up to meet special needs. +Each tribe had its own rulers, but there was no central authority +after Josh´u-a (Judg. 21. 25). This had its evils, for it led to +national weakness; but it had its benefits: 1.) It kept Is´ra-el from +becoming a great worldly kingdom like E´gypt and As-syr´i-a, +which would have thwarted the divine purpose. 2.) It promoted +individuality and personal energy of character. There would have +been no "Age of Heroes" if Is´ra-el had been a kingdom like +E´gypt.</p> + +<p>5. The <b>religious system</b> was simple. There was but one altar at +Shi´loh for all the land and for all the tribes, and the people +were required to visit it for the three great feasts (Deut. 12. +11, 14; Josh. 18. 1). This was the religious bond which united the +people. If it had been maintained they would have needed no +other constitution, and even its partial observance kept the people +one nation.</p> + +<p>6. The <b>character</b> of the people was diverse. Throughout the history +we trace the working of two distinct elements: There was the +true Is´ra-el—the earnest, religious, God-worshiping section, the +Is´ra-el of Josh´u-a and Gid´e-on and Sam´u-el. Then there was +the underlying mass of the people—secular, ignorant, prone to +idolatry, the Is´ra-el that worshiped Ba´al and Ash´to-reth, and +sought alliance with the heathen. One element was the hope of the +nation; the other was its bane. We shall constantly see the evidences +of these two elements in the story of the Is´ra-el-ites.<span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span></p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right' valign='top'>I. </td><td align='left'><div class='hang1'><b>Can.</b> 1. One st. 2. Var. tri. 1.) S. P. Phil. Can. Phœ. 2.) M. R. Am. Je. Hiv. Hitt. 3.) J. V. Can. 4.) E. T.-L. Mo. Am. Bash. 3. Gov. loc. 4. Idol. imm. 5. Weak.</div></td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Camp. Conq.</b> 1. Camp. Eas. Jor. 1.) Gil. Jah. 2.) Bash. Ed. 3.) Mid.</td></tr> +<tr><td align='left'> </td><td align='left'>2. Camp. Wes. Jor. 1.) Cent. Pal. Jer. Ai. She. 2.) Sou. Pal. Beth-hor. 3.) Nor. Pal. L. Mer.</td></tr> +<tr><td align='left'> </td><td align='left'>3. Supp. Camp. 1.) Cal. cap. Heb. 2.) Jud. cap. Bez. 3.) Dan. cap. Lai.</td></tr> +<tr><td align='right' valign='top'>III. </td><td align='left'><div class='hang1'><b>Gen. Asp. Isr. at Clo. Conq.</b> 1. Nat. rac. sub. 2. Isr. in mtn. reg. 3. Land. sys. 4. Gov. rep. fam. 5. Rel. sys. 6. Char. peo.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Questions for Review</b></div> + +<div class="blockquot"><p>To what race did the Ca´naan-ite tribes belong? What were their tribes, and +where located? What was their government? What was their worship? What +was the effect of their worship on their character? What had taken place shortly +before the coming of the Is´ra-el-ites? What campaigns of conquest were made +before the death of Mo´ses? What battles were fought in these campaigns? What +tribes took possession of this territory? On which side of the Jor´dan were Josh´u-a's +campaigns? What traits as a military leader did he show? What places were captured +on the first of Josh´u-a's campaigns? What was the effect of this campaign +on the enemies? Against what section was Josh´u-a's second campaign? Where +was the great battle fought? What is said to have taken place at this battle? +What cities were captured at this time? Where was the third campaign of Josh´u-a +directed? Where was the battle fought in this campaign? What were the three +supplementary campaigns? What city was conquered by Ca´leb? What city was +occupied by the tribe of Dan? What king, long after Josh´u-a, completed the conquest +of Ca´naan? What was the condition of the native races after the conquest? +What was the result of their continuance in the land? What portion of the country +was occupied by the Is´ra-el-ites? What modern analogy is given to them? What +was the system of land tenure among the Is´ra-el-ites? What were some of its +benefits? What was the form of government? Wherein was the system defective? +What were its excellences? What was the religious system of the Is´ra-el-ites? +What was the effect of this system? What was the religious character of the people? +What was the condition of the mass of the Is´ra-el-ites?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span></p> +<h2>EIGHTH STUDY</h2> + +<div class='chaptertitle'>The Age of the Heroes</div> + + +<p>From the death of Josh´u-a to the coronation of Saul the Twelve +Tribes of Is´ra-el were without a central government, except as from +time to time men of ability rose up among them. It was not, as some +have supposed, an "age of anarchy," for anarchy is confusion; +and during most of the time there were peace and order in Is´ra-el. +It was rather an "age of heroes," for its rulers were neither hereditary +nor elective, but men called forth by the needs of the hour and +their own qualities of leadership.</p> + +<p>I. <b>The Condition of Is´ra-el during This Period.</b> This was partly +favorable and partly unfavorable. The <i>favorable</i> elements were:</p> + +<p>1. <b>The Mountain Location</b> of Is´ra-el. The tribes were perched like +Switzerland in the Alps. There was a desert on the south and on +the east, while on the west lay the plain by the sea, the great route +of travel between E´gypt and the Eu-phra´tes. Great armies passed +and repassed over this plain, and great battles were fought by +E-gyp´tians, Hit´tites, and As-syr´i-ans, while Is´ra-el on her mountain +peaks was unmolested. This mountain home left Is´ra-el generally +unnoticed, and, when attacked, almost inaccessible.</p> + +<p>2. <b>The Racial Unity</b> of Is´ra-el. The two finest races of the world, +the Greek and the Is´ra-el-ite, were both of pure blood. The Is´rael-ites +were one in origin, in language, in traditions, in aspirations. +This national unity often brought the tribes together in times of distress, +though not always when the union was needed.</p> + +<p>3. <b>The Religious Institutions.</b> In Greece every town had its own god +and its own religion; hence the many parties and petty nationalities. +But in Is´ra-el there was in theory but one altar, one house of God, one +system of worship, with its annual pilgrimage to the religious capital +(1 Sam. 1. 3). Just to the measure in which these institutions +were observed Is´ra-el was strong against all foes, and as they were +neglected the land became the prey of oppressors (Judg. 2. 7-14; +1 Sam. 7. 3).<span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span></p> + +<p>But there were also <i>unfavorable</i> elements in the condition of +Is´ra-el, which threatened its very existence. These were:</p> + +<p>1. <b>The Native Races.</b> These were of two kinds: the subject people +left on the soil, more or less under the domination of the conquerors; +and the surrounding nations, Am´mon, Mo´ab, Syr´i-a, and the +Phi-lis´tines. There was danger from their enmity, a rebellion of +the subject tribes, allied with the enemies around, for the destruction +of Is´ra-el. And there was far greater danger from their friendship, +which would lead to intermarriage, to idolatry, to corruption of +morals, and to ruin (Judg. 3. 1-7).</p> + +<p>2. <b>Lack of a Central Government.</b> Is´ra-el was in the condition of +the United States at the close of the Revolution, from 1783 to 1789, +a loose confederation with no central authority. There were twelve +tribes, but each governed itself. Only under some great chieftain like +Gid´e-on or Sam´u-el were all the twelve tribes united. Most of the +judges ruled only over their own district of a few adjoining tribes. +Often the northern tribes were in peril, but we never read of Ju´dah +going to their assistance; and in Ju´dah´s wars with the Phi-lis´tines +the northern tribes stood aloof.</p> + +<p>3. <b>Tribal Jealousy.</b> Until the establishment of the American republic +the world never saw, for any length of time, a league of states +on an equal footing. In Greece the strongest state claimed the +<i>hegemony</i>, or leadership, and oppressed its allies. In Italy the +Ro´mans reduced all their neighbors to subjection. In Europe it +now requires an army of more than a million men to maintain the +"balance of power." So in Is´ra-el there was a constant struggle for +the leadership between the two great tribes of Ju´dah and E´phra-im. +During the period of the judges E´phra-im was constantly asserting +its rights to rule the other tribes (Judg. 8. 1-3; 12. 1-6). We trace +this rivalry through all the reign of Da´vid; and at last it led to the +division of the empire under Re-ho-bo´am.</p> + +<p>4. <b>Idolatrous Tendencies.</b> We note constantly "the two Is´ra-els"—a +spiritual minority and an irreligious, idolatrous mass. For many +centuries the greatest evil of Is´ra-el-ite history was the tendency to +the worship of idols. Causes which operated to promote it were: 1.) +The natural craving for a visible object of worship, not altogether +eradicated from even the Christian heart; for example, Ro´mish +images and the use of the crucifix. 2.) The association of Is´ra-el +with idolaters on the soil or as neighbors. 3.) The opportunity<span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span> +which idol worship gives to gratify lust under the guise of religion. +As a result of these forces we find idol worship the crying sin of the +Is´ra-el-ites down to the captivity in Bab´y-lon.</p> + +<p>II. <b>The Judges of Is´ra-el.</b> These were the heroes of that age, the +men who in turn led the tribes, freed them from their enemies, and +restored them to the service of God.</p> + +<p>1. <b>Their Office.</b> It was not generally to try legal cases between +man and man or between tribe and tribe. It might be regarded as +a military dictatorship blended with a religious authority. The judge +was a union of the warrior and the religious reformer.</p> + +<p>2. <b>Their Appointment</b>, not by election, nor the votes of the people. +The Orientals have never chosen their rulers by suffrage. The +judges were men whom the people recognized as called of God to +their office (Judg. 2. 16; 3. 9; 6. 11-13).</p> + +<p>3. <b>Their authority</b> rested not on law, nor on armies, but on the +personal elements of integrity and leadership in the men, and on the +general belief in their inspiration. They spoke to the people with +the authority of a messenger from God. They arose in some hour +of great need, and after the immediate danger was over held their +power until the end of their lives.</p> + +<p>4. <b>The Extent of Their Rule</b> was generally local, over a few tribes +in one section. Deb´o-rah ruled in the north (Judg. 5. 14-18); +Jeph´thah governed only the east of the Jor´dan (Judg. 11. 29). +Often more than one judge was ruling at the same time; probably +Sam´son and E´li were contemporaneous. Gid´e-on and Sam´u-el +alone ruled all the twelve tribes.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right' valign='top'>I. </td><td align='left'><div class='hang1'><b>Cond. Isr.</b> <i>Fav.</i> 1. Mtn. Loc. 2. Rac. Un. 3. Rel. Inst. <i>Unfav.</i> 1. Nat. Rac. 2. Lac. Cent. Gov. 3. Tri. Jeal. 4. Idol. Ten.</div></td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Jud. Isr.</b> 1. Off. 2. App. 3. Auth. 4. Ex. Ru.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Between what events was this period? What were its traits? What were the +conditions favorable to Is´ra-el during this period? How did their location aid +the Is´ra-el-ites? Wherein were the Is´ra-el-ites one people? How did their religious +institutions keep them together? What were the unfavorable and dangerous elements<span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span> +in the condition of Is´ra-el? How were they in danger from the native races? +What was lacking in the government of Is´ra-el? What two tribes were in rivalry? +What was the effect of this jealousy? What analogy is found in ancient history? +How was the same principle illustrated in modern times? What evil tendency was +manifested in Is´ra-el through nearly all its history? What causes are assigned +for this tendency? What was the office of a judge in Is´ra-el? How were the judges +appointed? What was their authority? How widely did their rule extend?</p></div> + +<p>III. <b>The Oppressions and Deliverers.</b> During these centuries the +influences already named brought Is´ra-el many times under the +domination of foreign power. The story was always the same: forsaking +God, following idols, subjection, reformation, victory, and +temporary prosperity. We notice the seven oppressions. Some of +these were undoubtedly contemporaneous.</p> + +<p>1. <b>The Mes-o-po-ta´mi-an Oppression</b> (Judg. 3. 7-11). Probably +this was over the southern portion, and the invaders came by the +east and around the Dead Sea, as earlier invaders from the same +land had come (Gen. 14. 1-7). The deliverer was Oth´ni-el, the +first judge, and the only judge of the tribe of Ju´dah.</p> + +<p>2. <b>The Mo´ab-ite Oppression</b> (Judg. 3. 12-30). Over the eastern +and central section, including E´phra-im (verse 27); deliverer, +E´hud, the second judge; battle fought at the ford of the river +Jor´dan (verse 28).</p> + +<p>3. <b>The Early Phi-lis´tine Oppression</b> (Judg. 3. 31). Over the +southwest, on the frontier of Ju´dah; deliverer, Sham´gar.</p> + +<p>4. <b>The Ca´naan-ite Oppression</b> (Judg. 4). Over the northern +tribes; deliverer, Deb´o-rah, the woman judge; battle at Mount +Ta´bor.</p> + +<p>5. <b>The Mid´i-an-ite Oppression</b> (Judg. 6. 1-6). Over the northern +center, especially Ma-nas´seh, east; the most severe of all; +deliverer, Gid´e-on, the greatest of the judges (Judg. 6. 11, 12); +battle, on Mount Gil-bo´a (Judg. 7), followed by other victories +(Judg. 8).</p> + +<p>6. <span class="smcap">The Am´mon-ite Oppression</span> (Judg. 10. 7-9). Note an alliance +between the Am´o-rites and Phi-lis´tines, which is suggestive; +mainly over the tribes on the east of Jor´dan; deliverer, Jeph´thah<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a> +(Judg. 11); victory at A-ro´er (verse 33).</p> + +<p>7. <span class="smcap">The Phi-lis´tine Oppression</span> (Judg. 13). This was the most +protracted of all, for it extended, with intervals of freedom, for a<span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span> +hundred years; embraced all the land, but was most heavily felt +south of Mounts Car´mel and Gil-bo´a. The liberation was begun +by Sam´son (Judg. 13. 5), but he was led astray by sensual lusts +and became a failure. Freedom was later won by Sam´u-el at the +battle of Eb-en-e´zer (1 Sam. 7. 7-14); but the oppression was +renewed in the time of Saul, and became heavier than ever (1 Sam. +13. 17-20). Finally the yoke was broken by Da´vid, in a succession +of victories, ending with the capture of Gath, the Phi-lis´tine capital +(2 Sam. 5. 17-25; 1 Chron. 18. 1).</p> + +<p>Note with each oppression: 1.) The oppressor. 2.) The section +oppressed. 3.) The deliverer. 4.) The battlefield.</p> + +<p>IV. <b>The General Aspects of the Period.</b></p> + +<p>1. It was an age of <b>individuality</b>. There was no strong government +to oppress the people, to concentrate all the life of the nation +at the court, and to repress individuality. Contrast Per´sia with +Greece; Rome under the emperors with Rome as a republic. As +men were needed they were raised up, for there was opportunity for +character. Hence it was an age of heroes—Oth´ni-el, E´hud, Sham´gar, +Gid´e-on, Jeph´thah, Sam´son, Sam´u-el, etc. Free institutions +bring strong men to the front.</p> + +<p>2. It was an age of <b>neglect of the law</b>. During all this period +there is no allusion to the law of Mo´ses. Its regulations were +ignored, except so far as they belonged to the common law of conscience +and right. The laws of Mo´ses were not deliberately disobeyed, +but were ignorantly neglected. Even good men, as Gid´e-on +and Sam´u-el, built altars and offered sacrifices (Judg. 6. 24; 1 Sam. +7. 9) contrary to the letter of the law of Mo´ses, but obeying its +spirit.</p> + +<p>3. Nevertheless, it was an age of <b>progress</b>. There were alternate +advancements and retrogressions; yet we see a people with energy, +rising in spite of their hindrances. By degrees government became +more settled (1 Sam. 7. 15-17), foreign relations arose (1 Sam. 7. 14; +Ruth 1. 1), and the people began to look toward a more stable system +(1 Sam. 8. 4-6).<span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span></p> + + + +<div class='center'><br /><b>Hints to the Teacher</b></div> + + +<div class="blockquot"><p>1. See that the outline is thoroughly committed to memory, and test the pupil's +knowledge by calling upon him to read at sight the Blackboard Outline below.</p> + +<p>2. Draw on the board an outline map of Pal´es-tine, and indicate upon it in succession +the portions occupied in each of the oppressions.</p></div> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left' colspan='4'><b>Cond. Isr.</b> <i>Fav.</i> 1. Mtn. Loc. 2. Rac. Un. 3. Rel. Ins.</td></tr> +<tr><td align='right'> </td><td align='left' colspan='4'><i>Unfav.</i> 1. Nat. Rac. 2. Lac. Cent. Gov. 3. Tri. Jeal. 4. Idol. Ten.</td></tr> +<tr><td align='right'>II. </td><td align='left' colspan='4'><b>Jud. Isr.</b> 1. Off. 2. App. 3. Auth. 4. Ext. Ru.</td></tr> +<tr><td align='left'>III. </td><td align='left'><b>Opp. and Deliv.</b></td><td align='left'><i>Opp.</i></td><td align='left'><i>Sec.</i></td><td align='left'><i>Deliv.</i></td><td align='left'><i>Batt.-fie.</i></td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>1. Mes.</td><td align='left'>Sou.</td><td align='left'>Oth.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>2. Moab.</td><td align='left'>Ea. cen.</td><td align='left'>Ehu.</td><td align='left'>For. Jor.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>3. Ea. Phil.</td><td align='left'>So.-wes.</td><td align='left'>Sham.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>4. Can.</td><td align='left'>Nor.</td><td align='left'>Deb.</td><td align='left'>Mt. Tab.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>5. Mid.</td><td align='left'>Nor. cen.</td><td align='left'>Gid.</td><td align='left'>Mt. Gil.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>6. Amm.</td><td align='left'>East.</td><td align='left'>Jeph.</td><td align='left'>Aro.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'>7. Phil.</td><td align='left'>All.</td><td align='left'>Sams. Saml.</td><td align='left'>Eben.</td></tr> +<tr><td align='left'> </td><td align='left'> </td><td align='left'> </td><td align='left'> </td><td align='left'>Dav.</td><td align='left'>Gath.</td></tr> +<tr><td align='right'>IV. </td><td align='left' colspan='4'><b>Gen. Asp. Per.</b> 1. Ind. 2. Neg. Law. 3. Prog.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What resulted from these evil tendencies in Is´ra-el? How many oppressors +were there? Who were the first oppressors? Over what part of the country was +the first oppression? Who delivered Is´ra-el from it? What was the second oppression? +What part of the country suffered from it? Who was the deliverer? Where +was the battle fought? What was the third oppression, and where? Who delivered +Is´ra-el? What was the fourth oppression? Where was it? Who was the deliverer? +Where was the victory won? What was the fifth oppression? Over what part of +the country was it? Who delivered Is´ra-el from it? What was the sixth oppression? +Over what part of the land was it? Who delivered from it? What was the +last oppression? How did it differ from the others? What three names are associated +in the deliverance from its power? What are the three general aspects of +this period?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span></p> +<h2>NINTH STUDY</h2> + +<div class='chaptertitle'>The Rise of the Israelite Empire</div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>The coronation of Saul marks an epoch in the history of Is´ra-el. +From that point, for five hundred years, the chosen people were +under the rule of kings.</p> + +<p>I. <b>The Causes Leading to the Monarchy.</b> The kingdom was not +an accidental nor a sudden event. There had been a gradual preparation +for it through all the period of the judges.</p> + +<p>1. Notice the <b>tendency toward settled government</b>. In the time +of Gid´e-on the people desired him to become a king (Judg. 8. +22, 23). His son attempted to make himself a king, but failed +(Judg. 9). We find judges setting up a semi-royal state, and +making marriages for their children outside of their tribe (Judg. +12. 9, 13, 14); and associating their sons with themselves +(Judg. 10. 4; 1 Sam. 8. 1, 2). All these show a monarchical trend +in the time.</p> + +<p>2. Another cause was the <b>consolidation of the surrounding nations</b>. +In the days of the conquest there were few kings in the lands neighboring +Pa´les-tine. We read of "lords" and "elders," but no kings, +among the Phi-lis´tines, the Mo´ab-ites, the Am´mon-ites, and the +Phœ-ni´cians (Judg. 3. 3; 1 Sam. 5. 8; Num. 22. 7). But a wave of +revolution swept over all those lands, and very soon we find that +every nation around Is´ra-el had its king (1 Sam. 21. 10; 12. 12; 22. 3; +2 Sam. 5. 11). The movement of Is´ra-el toward monarchy was in +accordance with this spirit.</p> + +<p>3. There was a <b>danger of invasion</b>, which impelled the Is´ra-el-ites +to seek for a stronger government (1 Sam. 12. 12). They felt themselves +weak, while other nations were organized for conquest, and +desired a king for leader in war.</p> + +<p>4. Then, too, the <b>rule of Sam´u-el</b> led the Is´ra-el-ites to desire a +better organization of the government. For a generation they had +enjoyed the benefit of a wise, strong, and steady rule. They felt<span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span> +unwilling to risk the dangers of tribal dissension after the death of +Sam´u-el, and therefore they sought for a king.</p> + +<p>5. But underlying all was the <b>worldly ambition</b> of the people. +They were not willing to remain the people of God and work out a +peculiar destiny. They wished to be like the nations around, to +establish a secular state, to conquer an empire for themselves +(1 Sam 8. 5-20). It was this worldly spirit, whose results Sam´u-el +saw, which made him unwilling to accede to the wish of the Is´ra-el-ites. +But the very things against which he warned them (1 Sam. +8. 11-18) were just what they desired.</p> + +<p>II. <b>The Character of the Is´ra-el-ite Kingdom.</b> When men change +their plans God changes his. He desired Is´ra-el to remain a +republic, and not to enter into worldly relations and aims. When, +however, the Is´ra-el-ites were determined God gave them a king +(1 Sam. 8. 22); but his rule was not to be like that of the nations +around Is´ra-el. We ascertain the divine ideal of a kingdom for his +chosen people:</p> + +<p>1. <b>It was a theocratic kingdom.</b> That is, it recognized God as the +supreme ruler, and the king as his representative, to rule in accordance +with his will, and not by his own right. Only as people and +king conformed to this principle could the true aims of the kingdom +be accomplished (1 Sam. 12. 13-15). And if the king should deviate +from this order he should lose his throne. Disobedience to the +divine will caused the kingdom to pass from the family of Saul to +that of Da´vid (1 Sam. 13. 13, 14; 15. 26).</p> + +<p>2. <b>It was a constitutional kingdom.</b> The rights of the people were +carefully guaranteed, and there was a written constitution (1 Sam. +10. 25). Nearly all the Oriental countries have always been governed +by absolute monarchs, but Is´ra-el was an exception to this +rule. The people could demand their rights from Re-ho-bo´am +(1 Kings 12. 3, 4). A´hab could not take away nor even buy +Na´both's vineyard against its owner's will (1 Kings 21. 1-3). No +doubt the rights of the people were often violated, but the violation +was contrary to the spirit of the monarchy.</p> + +<p>3. <b>It was regulated by the prophets.</b> The order of prophets had a +regular standing in the Is´ra-el-ite state. The prophet was a check +upon the power of the king, as a representative both of God's +will and the people's rights. He spoke not only of his own opinions, +but by the authority of God. Notice instances of the boldness<span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span> +of prophets in rebuking kings (1 Sam. 15. 16-23; 2 Sam. 12. 1-7; +1 Kings 13. 1-6; 17. 1; 22. 7-17). The order of prophets was like +the House of Commons, between the king and the people.</p> + +<p>III. <b>The Reign of Saul.</b></p> + +<p>1. This may be divided into two parts: 1.) A <i>period of prosperity</i>, +during which Saul ruled well, and freed Is´ra-el from its +oppressors on every side (1 Sam. 14. 47, 48). 2.) Then a <i>period of +decline</i>, in which Saul's kingdom seems to be falling in pieces, and +only preserved by the prowess and ability of Da´vid. After +Da´vid's exile the Phi-lis´tines again overran Is´ra-el, and Saul's +reign ended in defeat and death.</p> + +<p>2. We observe that Saul's reign was <b>a failure</b>, and left the tribes in +worse condition than it found them. 1.) He failed <i>in uniting the +tribes</i>; for tribal jealousies continued (1 Sam. 10. 27), and at the +close of his reign broke out anew in the establishment of rival +thrones (2 Sam. 2. 4, 8, 9). 2.) He failed <i>in making friends</i>. He +alienated Sam´u-el, and with him the order of prophets (1 Sam. +15. 35); he alienated Da´vid, the ablest young man of his age and +the rising hope of Is´ra-el, and drove him into exile (1 Sam. 21. 10); +he alienated the entire order of the priests, and caused many of +them to be massacred (1 Sam. 22. 18). 3.) He failed <i>to advance +religion</i>, left the tabernacle in ruins, left the ark in seclusion, +broke up the service, and drove the priests whom he did not murder +into exile (1 Sam. 22. 20-23). 4.) He failed <i>to liberate Is´ra-el</i>; at +his death the yoke of the Phi-lis´tines was more severe than ever +before (1 Sam. 31. 1-7). The most charitable view of Saul was that +he was insane during the latter years of his life. The cause of his +failure was a desire to reign as an absolute monarch, and an unwillingness +to submit to the constitution of the realm.</p> + +<div class='center'><br /> +[For Blackboard Outline and Review Questions see end of the lesson.]<br /> +</div> + + +<div class='center'><br /><br /><span class="smcap">Part Two</span></div> + +<p>IV. <b>The Reign of Da´vid.</b> This was a brilliant period; for it was +led by a great man, in nearly every respect the greatest, after Mo´ses, +in Is´ra-el-ite history.</p> + +<p>1. Notice the <b>condition of Is´ra-el at his accession</b>. This will throw +into relief the greatness of his character and his achievements.</p> + +<p>1.) It was a <i>subject people</i>. Under Phi-lis´tine yoke; its warriors<span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span> +slain, many of its cities deserted; Da´vid himself probably at first +tributary to the king of Gath.</p> + +<p>2.) It was a <i>disorganized people</i>. The tribes were divided; +national unity was lost; +and two thrones were +set up, one at He´bron, +the other at Ma-ha-na´-im +(2 Sam. 2. 4-9).</p> + +<div class="figright" style="width: 289px;"> +<a href="images/i064-big.jpg"><img src="images/i064.jpg" width="289" height="500" alt="EMPIRE OF DAVID" title="" /></a> +</div> + +<p>3.) It was a <i>people +without religion</i>. The +tabernacle was gone; +the ark was in neglect; +there was no altar and +no sacrifice; the priests +had been slain.</p> + +<p>We can scarcely imagine +Is´ra-el at a lower +ebb than when Da´vid +was called to the +throne.</p> + +<p>2. We ascertain <b>Da´vid's +achievements</b>, the +results of his reign. 1.) +<i>He united the tribes.</i> +At first crowned king +by Ju´dah only, later he +was made king over all +the tribes, by the desire +of all (2 Sam. 5. 1-5). +During his reign we +find but little trace of +the old feud between +E´phra-im and Ju´dah, +though it was not dead, +and destined yet to rend the kingdom asunder.</p> + +<p>2.) <i>He subjugated the land.</i> The conquest of Pal´es-tine, left +incomplete by Josh´u-a, and delayed for nearly three hundred years, +was finished at last by Da´vid in the capture of Je´bus, or Je-ru´sa-lem +(2 Sam. 5. 6, 7), in the overthrow of the Phi-lis´tines (2 Sam. 5.<span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span> +17-25), and in the final capture of their capital city (1 Chron. 18. 1). +At last Is´ra-el was possessor of its own land.</p> + +<p>3.) <i>He organized the government.</i> He established a capital +(2 Sam. 5. 9). He built a palace (2 Sam. 5. 11); notice that the +builders were from Tyre, showing that the Is´ra-el-ites were not +advanced in the arts. He established a system of government, +with officers in the court and throughout the realm (1 Chron. 27. +25-34). Contrast all this with Saul, who ruled from his tent, like a +Bed´ou-in sheik.</p> + +<p>4.) <i>He established an army.</i> There was a royal bodyguard, +probably of foreigners, like that of many European kings in modern +times (2 Sam. 8. 18; 15. 18). There was a band of heroes, like +Arthur's Round Table (2 Sam. 23. 8-39). There was "the host," +the available military force, divided into twelve divisions, one on +duty each month (1 Chron. 27. 1-15).</p> + +<p>5.) <i>He established religion.</i> No sooner was Da´vid on the throne +than he brought the ark out of its hiding place, and gave it a new +home in his capital (1 Chron. 16. 1). The priesthood was organized, +and divided into courses for the service of the tabernacle (1 Chron. +23. 27-32; 24. 1-19). He wrote many psalms, and caused others to +be written, for the worship of God. Two prophets stood by his +throne (1 Chron. 29. 29), and two high priests stood by the altar +(1 Chron. 24. 3). This organization and uplifting of the public worship +had a great effect upon the kingdom.</p> + +<p>6.) <i>He conquered all the surrounding nations.</i> These wars +were largely forced upon Da´vid by the jealousy of the neighboring +kingdoms. In turn his armies conquered and annexed to his +dominions the land of the Phi-lis´tines (1 Chron. 18. 1), Mo´ab (2 Sam. +8. 2), Syr´i-a, even to the great river Eu-phra´tes (2 Sam. 8. 3-6); +E´dom (2 Sam. 8. 14), Am´mon, and the country east of Pal´es-tine +(2 Sam. 10. 1-14; 12. 26-31). The empire of Da´vid thus extended +from the frontier of E´gypt to the Eu-phra´tes River, fulfilling the +promise of Josh. 1. 4. It was at least six times the area of the +twelve tribes.</p> + +<p>7.) We may add that <i>he reigned as a theocratic king</i>. He realized +more than any other monarch the divine ideal of a ruler, and so +was "the man after God's own heart" (1 Sam. 13. 14); if not altogether +in personal character, yet in the principles of his government. +He respected the rights of his subjects, had a sympathy for all<span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span> +people, obeyed the voice of the prophets, and sought the interests of +God's cause.<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><div class='hang1'><b>Cau. Lea. Mon.</b> 1. Ten. tow. set. gov. 2. Con. sur. nat. 3. Dan. inv. 4. Ru. Sam. 5. Wor. am. peo.</div></td></tr> +<tr><td align='right'>II. </td><td align='left'><div class='hang1'><b>Char. Isr. Kin.</b> 1. Theo. kin. 2. Cons. kin. 3. Reg. by pro.</div></td></tr> +<tr><td align='right'>III. </td><td align='left'><div class='hang1'><b>Rei. Sau.</b> 1. Pros. and dec. 2. Fai. 1.) Un. tri. 2.) Mak. fri. 3.) Adv. rel. 4.) Lib. Isr.</div></td></tr> +<tr><td align='right'>IV. </td><td align='left'><div class='hang1'><b>Rei. Dav.</b> 1. Con. Isr. acc. 1.) Sub. 2.) Dis. 3.) Wit. rel. 2. Dav. achiev. 1.) Uni. tri. 2.) Sub. la. 3.) Org. gov. 4.) Est. ar. 5.) Est. rel. 6.) Conq. surr. nat. 7.) Rei. theo. kin.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Questions for Review</b></div> + +<p>What event marks an epoch in Is´ra-el-ite history? What were the causes leading +to the monarchy? What events in the period of the judges show a tendency +toward settled government? What changes in government in the surrounding +nations helped to bring on the monarchy in Is´ra-el? From what source did external +danger lead the Is´ra-el-ites to desire a king? How had Sam´u-el unconsciously +helped to prepare the way for a kingdom? What worldly spirit promoted the same +result? What kind of a kingdom did God intend for Is´ra-el? What is a theocratic +kingdom? Wherein was Is´ra-el an exception among Oriental kingdoms? By +what institutions was the kingdom regulated? Name some instances of prophets +rebuking kings. Into what two parts may Saul's reign be divided? Wherein was +Saul a failure? How did he fail in gaining and holding friends? What was the +condition of Is´ra-el when Da´vid came to the throne? What were the achievements +of Da´vid? What great incomplete work did Da´vid finish? What did he do in the +organization of his kingdom? What was the arrangement of his army? What were +his services to the cause of religion? What nations did he conquer? What was the +extent of his empire? In what spirit did he rule?</p> + + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span></p> +<h2>TENTH STUDY</h2> + +<div class='chaptertitle'>The Reign of Solomon</div> + +<div class='center'><br /><span class="smcap">Part One</span></div> + + +<div class="figleft" style="width: 408px;"> +<a href="images/i068-big.jpg"><img src="images/i068.jpg" width="408" height="600" alt="PLAN OF SOLOMON'S PALACE." title="" /></a> +<span class="caption">PLAN OF SOLOMON'S PALACE.<br /> + +(According to Stade.)<br /> + +"Reprinted from Kent's History of the Hebrew People, from the Settlement in Canaan +to the Division of the Kingdom. Copyrighted, 1896, by Charles Scribner's Sons."</span> +</div><p>The reign of Sol´o-mon may be regarded as the culminating period +in the history of Is´ra-el. But, strictly speaking, the latter part of +Da´vid's reign and only the former part of Sol´o-mon's constitute +"the golden age of Is´ra-el"; for Sol´o-mon's later years manifested +a decline, which after his death rapidly grew to a fall.</p> + +<p>I. <b>Sol´o-mon's Empire</b> embraced all the lands from the Red Sea to +the Eu-phra´tes, and from the Med-i-ter-ra´ne-an to the Syr´i-an +desert, except Phœ-ni´cia, which was isolated by the Leb´a-non +mountains. 1. Besides Pal´es-tine, he ruled over E´dom, Mo´ab, +Am´mon, Syr´i-a (here referring to the district having Da-mas´cus as +its capital), Zo´bah, and Ha´math. 2. On the Gulf of Ak´a-ba, +E´zi-on-ge´ber was his southern port (1 Kings 9. 26); on the Med-i-ter-ra´ne-an, +Ga´za (Az´zah) was his limit; in the extreme north, +Tiph´sah, by the Eu-phra´tes (1 Kings 4. 24); in the desert, Tad´mor, +afterward Pal-my´ra (1 Kings 9. 18).</p> + +<p>II. <b>His Foreign Relations</b> were extensive, for the first and only time +in the history of Is´ra-el. 1. His earliest treaty was <i>with Tyre</i> +(Phœ-ni´cia), whose king had been his father's friend (1 Kings 5. 1). +(What this alliance brought to Sol´o-mon see 1 Kings 5. 6-10; +2 Chron. 2. 3-14.) 2. His relations <i>with E´gypt</i>: in commerce +(1 Kings 10. 28, 29); in marriage, a bold departure from Is´ra-el-ite +customs (1 Kings 3. 1). Perhaps Psalm 45 was written upon this +event. 3. <i>With A-ra´bi-a</i>, the land bordering on the southern end +of the Red Sea (1 Kings 10. 1-10, 14. 15). 4. <i>With the Far East</i>, +perhaps India, referred to in 1 Kings 9. 21-28. 5. <i>With the West</i>, +perhaps as far as Spain, the Tar´shish of 1 Kings 10. 22.</p> + +<p>III. <b>His Buildings.</b> No king of Is´ra-el ever built so many and so +great public works as did Sol´o-mon. Among these are named:</p> + +<p>1. <i>The temple</i>, on Mount Mo-ri´ah, to be described later.</p> + + + +<p>2. <i>His own palace</i>, south of the temple precincts, on the slope of<span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span> +O´phel and Mo-ri´ah. This consisted of several buildings, as follows: +1.) The House of the Forest of Leb´a-non, so called because of its +many columns of cedar; this was the forecourt, or entrance. +2.) The Porch to the Palace. 3.) The Throne Hall. 4.) The +King's Palace. 5.) The Queen's Palace, or Harem.</p> + +<p>3. <i>His fortified cities</i>, forming a cordon around his kingdom. +(See the lists of these in 1 Kings 9. 17-19.)</p> + +<p>4. <i>His aqueducts</i>, some of which may still be seen (Eccl. 2. 4-6).</p> + +<p>IV. But all was not bright in the reign of Sol´o-mon. We must +notice also <b>His Sins</b>, for they wrought great results of evil in the after +years. 1. That which led to all his other sins was his <i>foreign +marriages</i> (1 Kings 11. 1-4). These were the natural and inevitable +results of his foreign relations, and were probably effected for +political reasons as well as to add to the splendor of his court. +2. His <i>toleration of idolatry</i>, perhaps actual participation in it +(1 Kings 11. 5-8). We cannot overestimate the harm of Sol´o-mon's +influence in this direction. At once it allied him with the lower and +evil elements in the nation, and lost to him the sympathy of all the +earnest souls.<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> 3. Another of Sol´o-mon's sins, not named in Scripture, +but referred to in many legends of the East, may have been a +<i>devotion to magical arts</i>. He appears in Oriental traditions as the +great master of forces in the invisible world, engaging in practices +forbidden by the law of Mo´ses (Lev. 19. 31; Deut. 18. 10, 11).</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Sol. Emp.</b> Pal. Ed. Mo. Amm. Syr. Zob. Ham. E.-G. G. T. T.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>For. Rel.</b> Ty. Eg. Ar. F. E. W.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Buil.</b> 1. Tem. 2. Pal. 1.) H. F. L. 2.) P. 3.) T. H. 4.) K. P. 5.) Q. P.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Sins.</b> 1. For. mar. 2. Tol. idol. 3. Mag.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the reign of Sol´o-mon called? How far is that a correct title? What +lands were included in Sol´o-mon's empire? What cities were on its boundaries? +With what countries did Sol´o-mon have treaties and foreign relations? How +was Sol´o-mon connected with the court of E´gypt? What were some of Sol´o-mon's +buildings? Name the various parts of his palace. What were the sins of Sol´o-mon?<span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span></p></div> + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>V. <b>General Aspects of Is´ra-el in the Reign of Sol´o-mon.</b></p> + +<p>1. <b>It was a period of peace.</b> For sixty years there were no wars +This gave opportunity for development, for wealth, and for +culture.</p> + +<p>2. <b>It was a period of strong government.</b> The age of individual +and tribal energy was ended, and now all the life of the nation was +gathered around the throne. All the tribes were held under one +strong hand; tribal lines were ignored in the government of the +empire; every department was organized.</p> + +<p>3. <b>It was a period of wide empire.</b> It was Is´ra-el's opportunity for +power in the East; for the old Chal-de´an empire had broken up, the +new As-syr´i-an empire had not arisen, and E´gypt was passing +through a change of rulers and was weak. For one generation Is´ra-el +held the supremacy in the Oriental world.</p> + +<p>4. <b>It was a period of abundant wealth</b> (1 Kings 3. 12, 13; 4. 20; +10. 23, 27). The sources of this wealth were: 1.) The <i>conquests</i> of +Da´vid, who had plundered many nations and left his accumulated +riches to Sol´o-mon (1 Chron. 22. 14-16). 2.) The <i>tribute</i> of the subject +kingdoms, doubtless heavy (1 Kings 10. 25). 3.) <i>Commerce</i> with +foreign countries (E´gypt, A-ra´bi-a, Tar´shish, and O´phir) in ancient +times was not carried on by private enterprise, but by the government. +The <i>trade</i> of the East from E´gypt and Tyre passed through +Sol´o-mon's dominions, enriching the land. 4.) There were also +<i>taxes</i> laid upon the people (1 Kings 4. 7-19; 12. 4). 5.) The erection of +<i>public buildings</i> must have enriched many private citizens and +made money plenty.</p> + +<p>5. <b>It was a period of literary activity.</b> The books written during +this epoch were Sam´u-el, Psalms (in part), Prov´erbs (in part), and +perhaps Ec-cle-si-as´tes and Sol´o-mon's Song. Not all the writings +of Sol´o-mon have been preserved (1 Kings 4. 32, 33).</p> + +<p>VI. <b>Dangers of the Period.</b> There was an A-ra´bi-an tradition +that in Sol´o-mon's staff, on which he leaned, there was a worm +secretly gnawing it asunder. So there were elements of destruction +under all the splendor of Sol´o-mon's throne.</p> + +<p>1. <b>The absolute power of the king.</b> Da´vid had maintained the +theocratic constitution of the state; Sol´o-mon set it aside and ruled +with absolute power in all departments. He assumed priestly functions +(1 Kings 8. 22, 54, 64); he abolished tribal boundaries in his<span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span> +administration (1 Kings 4. 7-19); he ignored both priests and prophets, +and concentrated all rule in his own person.</p> + +<p>2. <b>The formal character of the worship.</b> There was a magnificent +temple and a gorgeous ritual, but none of the warmth and personal +devotion which characterized the worship of Da´vid. The fervor of +the Da-vid´ic Psalms is wanting in the literature of Sol´o-mon's age.</p> + +<p>3. <b>Luxury and corruption of morals.</b> These are the inevitable +results of abundant riches and worldly association. We do not need +the warnings of Prov. 2. 16-19; 5. 3-6, etc., to know what a flood of +immorality swept over Je-ru´sa-lem and Is´ra-el.</p> + +<p>4. <b>The burden of taxation.</b> With a splendid court, an immense +harem, and a wealthy nobility came high prices and high taxes; the +rich growing richer rapidly, the poor becoming poorer. The events +of the next reign show how heavy and unendurable these burdens +grew.</p> + +<p>5. <b>Heathen customs.</b> With the foreign peoples came the toleration +of idolatry, its encouragement, and all the abominations connected +with it. Jer-o-bo´am could not have established his new religion +(1 Kings 12. 28) if Sol´o-mon had not already patronized idol worship.</p> + +<p>6. Underlying all was the old <b>tribal jealousy</b> of E´phra-im and +Ju´dah, fostered by an able leader (1 Kings 12. 26), ready to break +out in due time and destroy the empire.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right' valign='top'>V. </td><td align='left'><div class='hang1'><b>Gen. Asp. Isr.</b> 1. Pea. 2. Str. gov. 3. Wi. emp. 4. Abun. weal. 1.) Conq. 2.) Trib. 3.) Com. 4.) Tax. 5.) Pub. build. 5. Lit. act.</div></td></tr> +<tr><td align='right'>VI. </td><td align='left'><div class='hang1'><b>Dan. Per.</b> 1. Abs. pow. 2. For. wor. 3. Lux. cor. mor. 4. Bur. tax. 5. Hea. cus. 6. Tri. jeal.</div></td></tr> +</table></div></div></div> + +<div class='center'><br /><b>Questions for Review</b></div> + +<p>Name five general aspects of Is´ra-el in Sol´o-mon's reign? What were the benefits +of the peace at that time? What was the characteristic of Sol´o-mon's administration? +What opportunity did the age give to a great empire for Is´ra-el? What +were the sources of the wealth in Sol´o-mon's age? How was it a period of literary +activity? What ancient legend illustrates the dangers of Sol´o-mon's age? What +were some of the dangers? Wherein did Sol´o-mon set aside the Is´ra-el-ite constitution?<span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span> +What was the defect in the religion of Sol´o-mon's time? What evils +resulted from the wealth of that time? What caused heavy taxation? What +heathen customs were introduced? What showed that tribal jealousy was still +existing?</p> + + +<div class='center'><br /><b>Hints to the Teacher and Class</b></div> + +<p>1. See that the outline of the lesson is learned, with all its divisions and subdivisions. +Let a scholar place each division of the outline on the blackboard in the +form given in the Blackboard Outline, and then let another scholar read it to the +class.</p> + +<p>2. Have a map of Sol´o-mon's empire drawn, with each of the subject lands +shown upon it. "Bound" the empire; that is, name the countries surrounding it.</p> + +<p>3. Let the diagram of buildings on Mount Mo-ri´ah and O´phel be drawn by one +pupil, and explained by another.</p> + +<p>4. Let the Review Questions be studied until they can be answered correctly.</p> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span></p> +<h2>ELEVENTH STUDY</h2> + +<div class='chaptertitle'>The Temple on Mount Moriah</div> + + +<p>The most famous of all the buildings erected by Sol´o-mon, though +by no means the largest, was the temple. It is so frequently mentioned +in the Bible, and was so closely connected with the religious +and secular history, both in the Old Testament and the New, that a +detailed study of it is needed.</p> + +<p>I. <b>The Three Temples.</b> All these stood in succession upon the same +site, and were arranged upon the same general plan.</p> + +<p>1. <i>Sol´o-mon's Temple.</i> Built about B. C. 970, and standing until +B. C. 587, when it was destroyed by the Bab-y-lo´ni-ans (2 Kings 25. +8, 9).</p> + +<p>2. <i>Ze-rub´ba-bel's Temple.</i> After lying desolate more than fifty +years the second temple was begun about B. C. 534, under Ze-rub´ba-bel, +the ruler of the exiles returned from Bab´y-lon (Ezra 3. 8). +This temple was far inferior in splendor to the first, but soon became +the object of pilgrimage to Jews from all lands and the center of +Jew´ish national and religious life.</p> + +<p>3. <i>Her´od's Temple.</i> The second temple having become dilapidated, +Her´od the Great undertook its +restoration on a magnificent scale. +The work was begun about B. C. 20 +and was not completed until A. D. 64. +In the lifetime of Je´sus it was not yet +finished (John 2. 20). This temple was +destroyed by the Ro´mans under Ti´tus, +A. D. 70. Its site is now occupied +partially by the Dome of the Rock, +miscalled the Mosque of O´mar, in +Je-ru´sa-lem.</p> + +<div class="figleft" style="width: 300px;"> +<a href="images/i073-big.jpg"><img src="images/i073.jpg" width="300" height="327" alt="Map" title="" /></a> +</div> + +<p>II. <b>The Situation.</b> The city of Je-ru´sa-lem +stood upon hills separated +by three valleys radiating in a fanlike order, from a point at<span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span> +the southeast. Northward runs the valley of the Kid´ron; northwest +the valley of the Ty-ro´pœ-on, now almost obliterated; almost +westward, with a curve northward, the valley of Hin´nom. Between +the valley of the Kid´ron and the valley of the Ty-ro´pœ-on were +two hills—on the north Mount Mo-ri´ah, and a little to the south a +spur of lower elevation known as O´phel. On Mount Mo-ri´ah stood +the temple, on O´phel the buildings of Sol´o-mon's palace. Later +the temple area was enlarged to include both these hills. West +of Mo-ri´ah, across the Ty-ro´pœ-on valley, was Mount Zi´on, upon +which the principal part of the city stood.</p> + +<p>III. <b>The House of the Lord.</b> This was a building not large, but +magnificent and costly; made of stone and cedar, and decorated +lavishly with gold and precious stones. It consisted of four parts:</p> + +<p>1. <i>The Porch</i>, a lofty tower facing the east. Two pillars, either +in the tower at the entrance or standing apart before it, are named +(1 Kings 7. 21). The interior dimensions of the porch were about +30 feet from north to south, and 15 feet east and west<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> (1 Kings 6. 3).</p> + +<p>2. <i>The Holy Place</i> was west of the porch, and was a chamber 60 +feet long by 30 wide, and perhaps 30 feet high. In it stood, on the +north, the table for "the showbread"—that is, the twelve loaves +shown before the Lord; on the south, the golden candlestick, or +lampstand<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a>; and at the western end the golden altar of incense.</p> + +<p>3. <i>The Holy of Holies</i>, or "the oracle" (1 Kings 6. 19, 20), was +a cube, each dimension being 30 feet. It had no windows, but +received a dim light through the veil which separated it from +the adjoining room. This place was entered by the high priest only, +and on but one day in the year, the day of atonement. The only +article of furniture in the room was the Ark of the Covenant, containing +the two stone tables of the law. The Ark doubtless was +destroyed with the first temple, and in the second and third temples +its place was indicated by a marble block, upon which the blood was +sprinkled.</p> + +<p><span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span></p><div class="figright" style="width: 392px;"> +<a href="images/i075-big.jpg"><img src="images/i075.jpg" width="392" height="600" alt="THE TEMPLE" title="" /></a> + +</div> + +<p>4. <i>The Chambers</i> were rooms for the priests, situated around the +house, with entrance from without. They were in three stories, and +were set apart for the residence of the priests while employed in the +services of the temple. Each priest served two weeks in the year; +not, however, two weeks in succession, but six months apart, and +lived at his home for the rest of the time. In similar chambers +around the old tabernacle E´li and Sam´u-el slept (1 Sam. 3. 2, 3).<span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span></p> + +<p>IV. The <b>Court of the Priests</b> was an open, unroofed quadrangle +surrounding the House of the Lord, but mainly in front, toward the +east. It was about 200 feet wide, north and south, by 275 feet long, +east and west, a few feet lower in elevation than the floor of the temple +proper. Here stood the great <i>Altar of Burnt Offering</i>, upon +which the daily sacrifice was offered, its site now shown under the +Dome of the Rock; and near the door to the house <i>the Laver</i> for +washing the sacrifices. Sol´o-mon built also a great "<i>Sea</i>," or reservoir +of water, standing on the backs of twelve oxen, all of "brass," +probably copper (1 Kings 7. 23-26). This was broken up by the +Bab-y-lo´ni-ans, B. C. 587 (2 Kings 25. 13), and was not replaced in +the later temples.</p> + +<p>V. Around the Court of the Priests was another and larger corridor, +the <b>Court of Is´ra-el</b>, or "the men's court." In the later temples this +was 320 by 240 feet in dimensions, 26 feet wide on the north and +south, 24 feet wide on the east and west. The size of this court in +Sol´o-mon's temple is not given, but was probably the same as in +later times. This was the standing place of the worshipers (exclusively +men) as they witnessed the service.</p> + +<p>VI. These were the only courts around the first temple, as the +space to the south of the last-named court was occupied by Sol´o-mon's +palaces, from which a magnificent flight of steps ascended to +the temple area (1 Kings 10. 5). After these buildings were destroyed +the latest temple, that of Her´od, included their site in additional +courts and buildings for the worship. East of the Court of Is´ra-el, +and a little lower, stood the <b>Court of the Women</b>, 200 feet square, +having a lattice gallery on the western side, from which the women +could look on the services of the altar. This court was also called +"the Treasury" (John 8. 20) from the gift boxes fastened upon the +wall (Mark 12. 41, 42). In each corner of this court was a room said +to be 60 feet square, with an open roof.</p> + +<p>VII. Around all these buildings and courts, with Her´od's temple, +but not with Sol´o-mon's, was the <b>Court of the Gen´tiles</b>, an irregular +quadrangle of about 1,000 feet on each side (north 990, east 1,000, south +960, west 1,060). The wall on the east was surmounted by a +double row of columns, and called Sol´o-mon's Porch (John 10. 23; +Acts 3. 12). The "Beautiful Gate" was from the Court of the Gen´tiles +to the eastern side of the Court of the Women (Acts 3. 1), +through which the people passed on their way to the public worship.<span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span> +The narrow corridor extending entirely around the Court of the +Women and the Court of Is´ra-el was called "Chel"—that is, the +sacred inclosure—and no one except an Is´ra-el-ite was permitted to +enter it. The Court of the Gen´tiles was not regarded by the Jews +as sacred, since foreigners were allowed within it, and in its area had +grown up a market for the sale of animals for sacrifice and tables +for the exchanging of foreign money. Twice this court was purged +of these desecrations by Je´sus (John 2. 13-17; Matt. 21. 12, 13).</p> + +<p>The principal access to the temple in the time of Christ was a +bridge over the Ty-ro´pœ-on valley from Mount Zi´on. Of this bridge +a fragment of one arch still remains, known as "Rob´in-son's Arch."</p> + +<p>The immediate surroundings of the temple, in the New Testament +period, were the following: 1. On the north stood the Castle or +Tower of An-to´ni-a, erected by the Ro´mans for the control of +the temple area. 2. On the east was the valley of the Kid´ron. +3. On the south and west lay the curving valley of the Ty-ro´pœ-on.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Thr. Tem.</b> 1. Sol. 970-587. 2. Zer. 534. 3. Her. B. C. 20. A. D. 70.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Situa.</b> Vall. Kid. Tyr. Hin. Mts. Mor. Oph. Zi.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Hou. Lor.</b> 1. Por. 30x15. 2. H. P. 30x60. 3. H. H. 30x30. 4. Chamb.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Cou. Pri.</b> 200x275. Alt. Lav. "Sea."</td></tr> +<tr><td align='right'>V. </td><td align='left'><b>Cou. Isr.</b> 240x320.</td></tr> +<tr><td align='right'>VI. </td><td align='left'><b>Cou. Wom.</b> 200x200. "Treas." Rooms.</td></tr> +<tr><td align='right'>VII. </td><td align='left'><b>Cou. Gen.</b> 1,000. "Chel." Market. Bridge.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Hints to the Teacher and the Class</b></div> + +<p>Let each pupil in turn draw on the blackboard one of the departments or courts +of the temple, state its dimensions, and explain its uses.</p> + +<p>Let a pupil recite the history of each temple.</p> + +<p>Let one pupil state in what parts of the temple Je´sus walked and taught, and +another events in the life of Saint Paul connected with the temple.</p> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Who built the first temple, how long did it stand, and by whom was it destroyed? +Who built the second temple, and at what time? Who built the third temple? +When was it begun, finished, and destroyed? What building now stands on the<span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span> +site of the temple? Between what three valleys was Je-ru´sa-lem situated? Give +a description of each valley. Where were Mo-ri´ah, O´phel, and Zi´on located? +Into what four parts was the "House of the Lord," or temple proper, divided? +What were the dimensions and what was the location of the Porch? Describe +the Holy Place and its contents. Describe the Holy of Holies. What took the +place of the Ark in the later temples? What were the Chambers, and where were +they situated? Where was the Court of the Priests? What were its dimensions? +What stood in this court? Where was the Court of Is´ra-el? What were its dimensions +and uses? What stood outside the Court of Is´ra-el adjoining Sol´o-mon's +temple? Where was the Court of the Women in the latest temple? Describe this +court and its uses? What was the exterior court to the temple in the time of +Christ? What were the dimensions of this court? Where was the "Beautiful +Gate"? Where was the "Chel"? Where was Sol´o-mon's Porch? How was this +court used by the Jews? What did Je´sus do in this court? What was the principal +means of access to the temple? What were the immediate surroundings of the +temple?</p> + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span></p></div> + + + +<h2>TWELFTH STUDY</h2> + +<div class='chaptertitle'>The Kingdom of Israel</div> + +<div class='center'><br /><span class="smcap">Part One</span></div> + + +<p>The splendors of Sol´o-mon's reign passed away even more suddenly +than they arose. In less than a year after his death his +empire was broken up, and two quarreling principalities were all +that was left of Is´ra-el.</p> + +<p>I. Let us ascertain the <b>Causes of the Division of Is´ra-el</b>. These +were:</p> + +<p>1. <b>The oppressive government of Sol´o-mon</b> (1 Kings 12. 3, 4). +How far the complaints of the people were just, and to what degree +they were the pretexts of an ambitious demagogue, we have no +means of knowing. But it is evident that the government of Sol´o-mon, +with its courts, its palaces, its buildings, and its splendor, must +have borne heavily upon the people. Probably, also, the luxury of +living among the upper classes, so suddenly introduced, led to +financial crises and stringency of money, for which the government +was held responsible by the discontented people.</p> + +<p>2. <b>The opposition of the prophets</b> (1 Kings 11. 11-13, 29-33). It +is a suggestive fact that the prophets were opposed to Sol´o-mon +and friendly to Jer-o-bo´am. Their reason was a strong resentment +to the foreign alliances, foreign customs, and especially to the +foreign idolatries which Sol´o-mon introduced.</p> + +<p>3. <b>Foreign intrigues</b>, especially in E´gypt. The old kingdoms were +not friendly to this Is´ra-el-ite empire, which loomed up so suddenly, +and threatened to conquer all the East. Sol´o-mon's attempt to win +the favor of E´gypt by a royal marriage (1 Kings 3. 1) was a failure, +for two enemies of Sol´o-mon, driven out of his dominions, found +refuge in E´gypt, were admitted to the court, married relatives of +the king, and stirred up conspiracies against Sol´o-mon's throne +(1 Kings 11. 14-22, 40). Another center of conspiracy was Da-mas´cus, +where Re´zon kept up a semi-independent relation to Sol´o-mon's +empire (1 Kings 11. 23-25).<span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span></p> + +<p>4. <b>Tribal jealousy</b>; the old sore broken out again. Notice that +Jer-o-bo´am belonged to the haughty tribe of E´phra-im (1 Kings +11. 26), always envious of Ju´dah, and restless under the throne of +Da´vid. The kingdom of the ten tribes was established mainly +through the influence of this tribe.</p> + +<p>5. <b>The ambition of Jer-o-bo´am</b> was another force in the disruption. +It was unfortunate for Sol´o-mon's kingdom that the ablest young +man of that time in Is´ra-el, a wily political leader and an unscrupulous +partisan, belonged to the tribe of E´phra-im, and from his +environment was an enemy of the then existing government. The +fact that he was sent for from E´gypt to the assembly at She´chem +showed collusion and preparation of the scheme (1 Kings 12. 2, 3).</p> + +<p>6. But all these causes might have been insufficient but for <b>the +folly of Re-ho-bo´am</b> (1 Kings 12. 13, 14). If Da´vid had been on the +throne that day an empire might have been saved. But Re-ho-bo´am, +brought up in the purple, was without sympathy with the people, +tried to act the part of a tyrant, and lost his ancestral realm (1 Kings +12. 16).</p> + +<p>II. <b>The Results of the Division.</b> These were partly political, +partly religious, and were neither of unmixed good nor unmixed evil.</p> + +<p>1. The <b>political results</b> were: 1.) The entire <i>disruption</i> of Sol´o-mon's +empire. Five kingdoms took the place of one: Syr´i-a on the +north, Is´ra-el in the center, Ju´dah west of the Dead Sea, Mo´ab +east of the Dead Sea, and E´dom on the extreme south. Mo´ab was +nominally subject to Is´ra-el, and E´dom to Ju´dah; but only strong +kings, like A´hab in Is´ra-el and Je-hosh´a-phat in Ju´dah, could exact +the tribute (2 Kings 3. 4; 1 Kings 22. 47). 2.) With the loss of +empire came <i>rivalry</i>, and consequent <i>weakness</i>. For fifty years +Is´ra-el and Ju´dah were at war, and spent their strength in civil +strife, while Syr´i-a was growing powerful, and in the far northeast +As-syr´i-a was threatening. 3.) As a natural result came at last +<i>foreign domination</i>. Both Is´ra-el and Ju´dah fell under the +power of other nations and were swept into captivity, as the final +result of the disruption wrought by Jer-o-bo´am.</p> + +<p>2. <b>The religious results</b> of the division were more favorable. They +were: 1.) <i>Preservation of the true religion.</i> A great empire would +inevitably have been the spiritual ruin of Is´ra-el, for it must have +been worldly, secular, and, in the end, idolatrous. The disruption +broke off relation with the world, put an end to schemes of secular<span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span> +empire, and placed Is´ra-el and Ju´dah once more alone among their +mountains. In this sense the event was from the Lord, who had +higher and more enduring purposes than an earthly empire (1 Kings +12. 15-24). 2.) <i>Protection of the true religion.</i> Is´ra-el on the north +stood as a "buffer," warding off the world from Ju´dah on the south. +It was neither wholly idolatrous nor wholly religious, but was a +debatable land for centuries. It fell at last, but it saved Ju´dah; and +in Ju´dah was the unconscious hope of the world. 3.) <i>Concentration +of the true religion.</i> The departure of Is´ra-el from the true faith +led to the gathering of the priests, Le´vites, and worshiping element +of the people in Ju´dah (2 Chron. 11. 13-16). Thus the Jew´ish kingdom +was far more devoted to Je-ho´vah than it might otherwise have +been.</p> + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><div class='hang1'><b>Cau. Div.</b> 1. Opp. gov. 2. Opp. pro. 3. For. int. 4. Tri. jeal. 5. Am. Jer. 6. Fol. Re.</div></td></tr> +<tr><td align='right' valign='top'>II. </td><td align='left'><div class='hang1'><b>Res. Div.</b> 1. Pol. res. 1.) Dis. emp. 2.) Riv. and weak. 3.) For. dom.</div></td></tr> +<tr><td align='left'> </td><td align='left'>2. Rel. res. 1.) Pres. rel. 2.) Pro. rel. 3.) Conc. rel.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What causes may be assigned for the division of Is´ra-el? How far was Sol´o-mon's +government responsible? What was the relation of the prophets to the +revolution? What foreign intrigues contributed to break up the kingdom? Who +were connected with these intrigues? What ancient jealousy aided, and how? +What man led in the breaking up of the kingdom? Whose folly enabled the plot +to succeed? What were the political results of the division? What were its religious +results? How was this event from the Lord?</p></div> + + +<div class='center'><br /><span class='smcap'>Part Two</span></div> + +<p>III. <b>The Kingdom of Is´ra-el.</b> From the division the name <i>Is´ra-el</i> +was applied to the northern kingdom and <i>Ju´dah</i> to the southern. +We notice the general aspects of Is´ra-el during its history, from +B. C. 934 to 721.</p> + +<p>1. <b>Its extent.</b> It embraced all the territory of the twelve tribes +except Ju´dah and a part of Ben´ja-min (1 Kings 12. 19-21), held a +nominal supremacy over Mo´ab east of the Dead Sea, and embraced +about 9,375 square miles, while Ju´dah included only 3,435. Is´ra-el +was about equal in area to Massachusetts and Rhode Island together.<span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span></p> + +<p>2. <b>Its capital</b> was first at <i>She´chem</i>, in the center of the land +(1 Kings 12. 25); then, during several reigns, at <i>Tir´zah</i> (1 Kings +15. 33; 16. 23); then at <i>Sa-ma´ri-a</i> (1 Kings 16. 24), where it remained +until the end of the kingdom. That city after a time gave its name +to the kingdom (1 Kings 21. 1), and after the fall of the kingdom to +the province in the center of Pal´es-tine (John 4. 3, 4).</p> + +<p>3. <b>Its religion.</b> 1.) Very soon after the institution of the new kingdom +Jer-o-bo´am established a national religion, the <i>worship of the +calves</i> (1 Kings 12. 26-33). This was not a new form of worship, +but had been maintained in Is´ra-el ever since the exodus (Exod. +32. 1-4). In character it was a modified idolatry, halfway between +the pure religion and the abominations of the heathen. 2.) A´hab +and his house introduced the Phœ-ni´cian <i>worship of Ba´al</i>, an +idolatry of the most abominable and immoral sort (1 Kings 16. +30-33), but it never gained control in Is´ra-el, and was doubtless one +cause of the revolution which placed another family on the throne. +3.) Through the history of Is´ra-el there remained a remnant of +<i>worshipers of Je-ho´vah</i>, who were watched over by a noble array of +prophets, and though often persecuted remained faithful (1 Kings +19. 14, 18).</p> + +<p>4. <b>Its rulers.</b> During two hundred and fifty years Is´ra-el was +governed by nineteen kings, with intervals of anarchy. Five houses +in turn held sway, each established by a usurper, generally a soldier, +and each dynasty ending in a murder.</p> + +<p>1.) <i>The House of Jer-o-bo´am</i>, with two kings, followed by a general +massacre of Jer-o-bo´am's family (1 Kings 15. 29, 30).</p> + +<p>2.) <i>The House of Ba´a-sha</i>, two kings, followed by a civil war +(1 Kings 16. 16-22).</p> + +<p>3.) <i>The House of Om´ri</i>, four kings, of whom Om´ri and A´hab +were the most powerful. This was the age of the prophet E-li´jah +and the great struggle between the worship of Je-ho´vah and of Ba´al +(1 Kings 18. 4-21).</p> + +<p>4.) <i>The House of Je´hu</i>, five kings, under whom were great changes +of fortune. The reign of Je-ho´a-haz saw Is´ra-el reduced to a mere +province of Syr´i-a (2 Kings 13. 1-9). His son Jo´ash threw off the +Syr´i-an yoke, and <i>his</i> son, Jer-o-bo´am II, raised Is´ra-el almost to its +condition of empire in the days of Sol´o-mon (2 Kings 14. 23-29). +His reign is called "the Indian summer of Is´ra-el."</p> + +<p>5.) <i>The House of Men´a-hem</i>, two reigns. Is´ra-el had by this<span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span> +time fallen under the power of As-syr´i-a, now dominant over the +East, and its history is the story of kings rising and falling in rapid +succession, with long intervals of anarchy. From the fall of this +dynasty there was only the semblance of a state until the final +destruction of Sa-ma´ri-a, B. C. 721.</p> + +<p>5. <b>Its foreign relations.</b> During the period of the Is´ra-el-ite kingdom +we see lands struggling for the dominion of the East. The +history of Is´ra-el is interwoven with that of Syr´i-a and As-syr´i-a, +which may now be read from the monuments.</p> + +<p>1.) There was a <i>Period of Division</i>. During the reign of the +houses of Jer-o-bo´am and Ba´a-sha there were constant wars between +Is´ra-el, Syr´i-a, and Ju´dah; and as a result all were kept weak, and +"a balance of power" was maintained.</p> + +<p>2.) Then followed a <i>Period of Alliance</i>—that is, between Is´ra-el +and Ju´dah, during the sway of the House of Om´ri. The two lands +were in friendly relations, and the two thrones were connected by +marriages. As a result both Is´ra-el and Ju´dah were strong, Mo´ab +and E´dom were kept under control, and Syr´i-a was held in check.</p> + +<p>3.) Next came the <i>Period of Syr´i-an Ascendency</i>. During the first +two reigns of the House of Je´hu, Syr´i-a rose to great power under +Haz´a-el, and overran both Is´ra-el and Ju´dah. At one time Is´ra-el +was in danger of utter destruction, but was preserved. Near the +close of these periods the dying prophecy of E-li´sha was uttered +(2 Kings 13. 14-25).</p> + +<p>4.) <i>The Period of Is´ra-el-ite Ascendency.</i> Is´ra-el under Jer-o-bo´am +II took its turn of power, and for a brief period was again +dominant to the Eu-phra´tes, as in the days of Sol´o-mon.</p> + +<p>5.) <i>The Period of As-syr´i-an Ascendency.</i> But its glory soon +faded away before that of As-syr´i-a, which was now rapidly becoming +the empire of the East. Its rise meant the fall of Is´ra-el; and +under the unfortunate Ho-she´a, Sa-ma´ri-a was taken, what was left +of the ten tribes were carried captive, and the kingdom of Is´ra-el +was extinguished (2 Kings 17. 1-6).</p> + +<p>IV. <b>The Fate of the Ten Tribes.</b> There has been much idle discussion +over this subject and some absurd claims set up; for example, +that the Anglo-Saxon race are descended from the ten lost tribes—a +statement opposed to all history, to ethnology, and to every evidence +of language.</p> + +<p>1. After their deposition nearly all the Is´ra-el-ites, having lost<span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span> +their national religion and having no bond of union, <b>mingled with +the Gen´tiles</b> around them and lost their identity, just as hundreds of +other races have done. The only bond which will keep a nation long +alive is that of religion.</p> + +<p>2. Some remained in Pal´es-tine, others returned thither and +formed the <b>nucleus of the Sa-mar´i-tan people</b>, a race of mingled +origin (2 Kings 17. 24-29).</p> + +<p>3. Some of those who remained in the East retained their religion, +or were revived in it, and later became a part of the <b>Jews of the +dispersion</b>; though "the dispersion" was mainly Jew´ish, and not +Is´ra-el-ite.</p> + +<p>4. A few <b>families united with the Jews</b>, returned with them to +Pal´es-tine after the exile, yet retained their tribal relationship; for +example, An´na (Luke 2. 36).</p> + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>III. </td><td align='left'><b>Kin. Isr.</b> 1. Ext. 9,375. 2. Cap. 1.) Sh. 2.) Tir. 3.) Sam.</td></tr> +<tr><td align='right'> </td><td align='left'>3. Rel. 1.) Wor. cal. 2.) Wor. Ba. 3.) Wor. Jeh.</td></tr> +<tr><td align='right'> </td><td align='left'>4. Rul. 1.) Hou. Jer. 2.) Hou. Ba. 3.) Hou. Om. 4.) Hou. Je. 5.) Hou. Men.</td></tr> +<tr><td align='right'> </td><td align='left'>5. For. Rel. 1.) Per. Div. 2.) Per. All. 3.) Per. Syr. Asc. 4.) Per. Isr. Asc. 5.) Per. Ass. Asc.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Fat. Ten. Tri.</b> 1. Min. Gen. 2. Sam. Peo. 3. Disp. 4. Jews.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>How long did the new kingdom of Is´ra-el last? What was its extent? What +were its three successive capitals? What three forms of religion were found in it? +Who was the first king of the ten tribes? What family introduced foreign idolatry? +How many kings ruled over the ten tribes? What were the five royal houses? +Which house raised Is´ra-el almost to its ancient power? What is this period of +prosperity called? Who was the greatest king of Is´ra-el? With what other +history is that of Is´ra el interwoven? What were the five periods in the foreign +relations of Is´ra-el? By what kingdom was Is´ra-el destroyed? Who was its last +king? What finally became of the ten tribes?<span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span></p></div> + + + +<hr style="width: 65%;" /> +<h2>THIRTEENTH STUDY</h2> + +<div class='chaptertitle'>The Kingdom of Judah</div> + + +<p>I. <b>General Aspects of the Kingdom of Ju´dah.</b></p> + +<p>1. <b>Its territory.</b> It embraced the mountain portion of the tribe of +Ju´dah, from the Dead Sea to the Phi-lis´tine plain; a part of Ben´ja-min, +in which tribe the larger part of Je-ru´sa-lem stood; and also +a part of Dan (Chron. 11. 10). Sim´e-on was nominally within its +border, but was practically given up to the A-ra´bi-ans of the desert; +E´dom was tributary, though often in rebellion, and finally independent +(1 Kings 22. 47; 2 Kings 8. 20); Phi-lis´ti-a was outside of its +boundary. Its extent was about 3,435 square miles, about half the +area of Massachusetts.</p> + +<p>2. <b>Its government</b> was a monarchy, with but one family on the +throne, the line of Da´vid, in direct succession, with the exception +of Ath-a-li´ah´s usurpation (2 Kings 11. 1-3), through nineteen reigns.</p> + +<p>3. <b>Its religion.</b> Through all the history we find two forms of +worship strongly opposed to each other, yet both rooted in the +nation. 1.) The worship of Je-ho´vah through the temple, the +priesthood, and the prophets. 2.) But side by side with this pure +religion was the worship of idols upon "high places," probably +begun as a form of worshiping Je-ho´vah, but degenerating into +gross and immoral idolatry. There was a struggle going on constantly +between these two elements in the state, the spiritual and +the material. Notwithstanding the efforts of reforming kings like +Je-hosh´a-phat, Hez-e-ki´ah, and Jo-si´ah, the general tendency was +downward.</p> + +<p>II. <b>The Duration of the Kingdom.</b> The kingdom lasted from +B. C. 934 to 587—more than one hundred and thirty years longer +than Is´ra-el. Reasons for its endurance may have been:</p> + +<p>1. <b>Its retired situation</b>: hemmed in by mountains and deserts; at +a distance from the ordinary lines of travel; not in the direct path of +conquest from any other nation. Ju´dah had few foreign wars as +compared with Is´ra-el.</p> + +<p>2. <b>The unity of its people.</b> They were not ten tribes loosely connected, +but one tribe, with a passionate love of their nation and a +pride in their blood.<span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span></p> + +<p>3. <b>Its concentration at Je-ru´sa-lem.</b> Through all its history there +was but one capital, where the palace of the king and the temple of +the Lord were standing together.</p> + +<p>4. <b>The reverence for the House of Da´vid</b> also kept the people +together. There was no change in dynasty, and the loyalty of the +people grew stronger through the generations toward the family on +the throne. There being no usurpers, the throne was permanent +until destroyed by foreign power.</p> + +<p>5. <b>The purity of its religion</b> tended to keep the nation united and +to keep it in existence. No bond of self-interest or of blood will +hold a people together as strongly as the tie of religion. Ju´dah's +strength was in the measure of her service of God, and when she +renounced Je-ho´vah her doom came speedily.</p> + +<p>III. <b>Periods in the History.</b> Though Ju´dah was not without +political contact with other nations, yet its history is the record of +internal events rather than external relations. We may divide its +history into four epochs.</p> + +<p>1. <b>The first decline and revival.</b> 1.) The reigns of Re-ho-bo´am +and A-bi´jah marked a decline indicated by the E-gyp´tian invasion +and the growth of idolatry. 2.) The reign of A´sa and Je-hosh´a-phat +showed a revival in reformation, progress, and power. Under +Je-hosh´a-phat, Ju´dah was at the height of prosperity. This was +the time of peace with Is´ra-el and of strength at home and abroad +(2 Chron. 17. 5; 20. 30).</p> + +<p>2. <b>The second decline and revival.</b> 1.) For nearly two hundred +years after the death of Je-hosh´a-phat the course of Ju´dah was +downward. E´dom was lost under Je-ho´ram (2 Chron. 21. 8); the +Ba´al-ite idolatry was introduced by the usurping queen, Ath-a-li´ah +(2 Kings 11. 18); the land was again and again invaded under Jo´ash +and Am-a-zi´ah, and Je-ru´sa-lem itself was taken and plundered. +2.) But a great reformation was wrought under Hez-e-ki´ah, who +was the best and wisest of the kings of Ju´dah, and the kingdom +again rose to power, even daring to throw off the As-syr´i-an yoke +and defy the anger of the mightiest king then on the earth. At this +time came the great event of the destruction of the As-syr´i-an host +(2 Kings 19. 35).</p> + +<p>3. <b>The third decline and revival.</b> 1.) The reforms of Hez-e-ki´ah +were short-lived, for his son Ma-nas´seh was both the longest in +reigning and the wickedest of the kings, and his late repentance did<span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span> +not stay the tide of corruption which he had let loose (2 Kings 21. +10-17; 2 Chron. 33. 1-18). The wickedness of Ma-nas´seh's reign +was the great moral cause of the kingdom's destruction, for from it +no reform afterward could lift the mass of the people. 2.) Jo-si´ah, +the young reformer, attempted the task, but his efforts, though +earnest, were only measurably successful, and after his untimely +death the kingdom hastened to its fall (2 Kings 23. 29).</p> + +<p>4. <b>The final decline and fall.</b> 1.) The political cause of the destruction +of the kingdom was the rise of Bab´y-lon. The old As-syr´i-an +empire went down about B. C. 625, and a struggle followed between +Bab´y-lon and E´gypt for the supremacy. Ju´dah took the side of +E´gypt, which proved to be the losing side. 2.) After several chastisements +and repeated rebellions Je-ru´sa-lem was finally destroyed +by Neb-u-chad-nez´zar, king of Bab´y-lon, and the kingdom of +Ju´dah was extinguished, B. C. 587.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="Abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Gen. Asp. Kin. Jud.</b> 1. Terr. Tri. Jud. 3,435 m. 2. Gov. mon. 3. Rel. 1.) Jeh. 2.) Idol.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Dur. Kin.</b> 1. Ret. sit. 2. Un. peo. 3. Conc. Jer. 4. Rev. Ho. Dav. 5. Pur. rel.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Per. Hist.</b> 1. Fir. dec. rev. 1.) Dec. Reho. Abi. 2.) Rev. As. Jehosh.</td></tr> +<tr><td align='left'> </td><td align='left'>2. Sec. dec. rev. 1.) Dec. 200 y. 2.) Rev. Hez.</td></tr> +<tr><td align='left'> </td><td align='left'>3. Thi. dec. rev. 1.) Dec. Man. 2.) Rev. Jos.</td></tr> +<tr><td align='left'> </td><td align='left'>4. Fin. dec. fal. 1.) Ris. Bab. 2.) Des. Jer.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What was embraced in the kingdom of Ju´dah? What was its area? How was it +governed? What was its religion? What was associated with the worship of +Je-ho´vah? What was the religious tendency of the people? How long did the +kingdom of Ju´dah last? What were the causes of this duration? What were the +periods in its history? Under what kings was the first decline? Who led in a +revival and reformation? Who was the greatest of the kings of Ju´dah? What +took place during the second decline? Who was the usurping queen? What did +this queen try to do? Who wrought the second great reformation? What was the +character of this king? What great destruction of Ju´dah's enemies took place +at this time? Which reign was both longest, wickedest, and most evil in its results? +Who attempted a third reformation? What was the result of his endeavor? What +was the political cause of the fall of Ju´dah? By what nation and by what king +was Je-ru´sa-lem finally destroyed?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span></p> +<h2>FOURTEENTH STUDY</h2> + +<div class='chaptertitle'>The Captivity of Judah</div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>I. We must distinguish between the <b>Captivity of Is´ra-el</b> and that +of <b>Ju´dah</b>.</p> + +<p>1. The captivity of Is´ra-el took place B. C. 721, that of Ju´dah +B. C. 587. The southern kingdom lasted one hundred and thirty-four +years longer than the northern.</p> + +<p>2. Is´ra-el was taken captive by the As-syr´i-ans under Sar´gon; +Ju´dah by the Chal-de´ans under Neb-u-chad-nez´zar.</p> + +<p>3. Is´ra-el was taken to the lands south of the Cas´pi-an Sea +(2 Kings 17. 6); Ju´dah to Chal-de´a, by the river Eu-phra´tes (Psa. +137. 1).</p> + +<p>4. Is´ra-el never returned from its captivity, which was the end +of its history; but Ju´dah was brought back from its captivity and +again became a flourishing state, though subject to foreign nations +during most of its after history.</p> + +<p>II. There were <b>Three Captivities</b> of Ju´dah, all in one generation +and all under one Chal-de´an king, Neb-u-chad-nez´zar:</p> + +<p>1. <b>Je-hoi´a-kim's captivity</b>, B. C. 607. Je-hoi´a-kim was the son +of Jo-si´ah, placed upon the throne after the battle of Me-gid´do, +in which Jo-si´ah perished (2 Kings 23. 34). For three years Je-hoi´a-kim +obeyed Neb-u-chad-nez´zar; then he rebelled, but was +speedily reduced to subjection, and many of the leading people +among the Jews were carried captive to Bab´y-lon (2 Kings 24. 1, 2). +Among these captives was Dan´iel the prophet (Dan. 1. 1-6). From +this event the <i>seventy years</i> of the captivity were dated (Jer. 27. 22; +29. 10), though the kingdom of Ju´dah remained for twenty years +longer.</p> + +<p>2. <b>Je-hoi´a-chin's captivity</b>, B. C. 598. Je-hoi´a-chin was the son +of Je-hoi´a-kim (called Jec-o-ni´ah, 1 Chron. 3. 16; Jer. 24. 1; and +Co-ni´ah, Jer. 22. 24). He reigned only three months, and then was +deposed by Neb-u-chad-nez´zar and carried to Bab´y-lon. With the<span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span> +young king and the royal family were taken thousands of the people +of the middle classes, whom the land could ill spare (2 Kings +24. 8-16). Among these captives was E-ze´ki-el, the prophet-priest +(Ezek. 1. 1-13).</p> + +<p>3. <b>Zed-e-ki´ah's captivity</b>, B. C. 587. He was the uncle of Je-hoi´a-chin +and the son of the good Jo-si´ah (2 Kings 24. 17), and +had been made king by Neb-u-chad-nez´zar. But he too rebelled +against his master, to whom he had taken a solemn oath of fidelity +(2 Chron. 36. 13). The Chal-de´ans were greatly incensed by these +frequent insurrections, and determined upon a final destruction of +the rebellious city. After a long siege Je-ru´sa-lem was taken, and +the king was captured while attempting flight. He was blinded +and carried away to Bab´y-lon, the city was destroyed, and nearly +all the people left alive were also taken to the land of Chal-de´a +(2 Kings 25. 1-11). After this captivity the city lay desolate for +fifty years, until the conquest of Bab´y-lon by Cy´rus, B. C. 536.</p> + +<p>III. Let us ascertain the <b>Causes of the Captivity</b>—why the Jews +were taken up bodily from their own land and deported to a distant +country.</p> + +<p>1. Such deportations were a frequent <b>policy of Oriental conquerors</b>. +The Orientals had three ways of dealing with a conquered people: +that of extermination, or wholesale butchery, which is frequently +described upon the As-syr´i-an monuments; that of leaving them in +the land under tribute, as subjects of the conqueror; and that of +deporting them <i>en masse</i> to a distant land. Frequently, when the +interests of the empire would be served by changing the population +of a province, this plan was carried out. Thus the ten tribes were +carried to a land near the Cas´pi-an Sea, and other people were +brought to Sa-ma´ri-a in their place (2 Kings 17. 6, 24). A similar +plan regarding Ju´dah was proposed by Sen-nach´e-rib (2 Kings 18. +31, 32), but was thwarted by the destruction of the As-syr´i-an host.</p> + +<p>2. We have already noticed another cause of the captivity in the +frequent <b>rebellions of the kings of Ju´dah</b> against the authority of +Bab´y-lon. The old spirit of independence, which had made Ju´dah +the leader of the twelve tribes, was still strong, and it was fostered +by the hope of universal rule, which had been predicted through +centuries, even while the kingdom was declining. The prophets, +however, favored submission to Bab´y-lon; but the nobles urged +rebellion and independence. Their policy was pursued, and the<span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span> +unequal strife was taken up more than once. The rebellions always +failed; but after several attempts the patience of Neb-u-chad-nez´zar +was exhausted, and the destruction of the rebellious city and the +deportation of the population were ordered.</p> + +<p>3. But underneath was another and a deeper cause—in <b>the rivalry +of E´gypt and Bab´y-lon</b>. Pal´es-tine stood on the border of the +As-syr´i-an empire toward E´gypt; and in Pal´es-tine there were +two parties, the As-syr´i-an and the E-gyp´tian: one counseling submission +to As-syr´i-a, the other seeking alliance with E´gypt against +As-syr´i-a (Isa. 31. 1-3; 37. 6). After Bab´y-lon took the place +of Nin´e-veh the Chal-de´an party took the place of the As-syr´i-an, +as the Chal-de´an empire was the successor of the +As-syr´i-an empire. The prophets, led by Jer-e-mi´ah, always +counseled submission to Bab´y-lon, and warned against trusting to +E´gypt, which had never given anything more than promises; but +the nobles were of the E-gyp´tian party, and constantly influenced +the kings to renounce the yoke of Bab´y-lon and to strike for independence +by the aid of E´gypt. The necessity of making the frontier +of the Chal-de´an empire safe on the side toward E´gypt was the +political cause for the deportation of the tribe of Ju´dah.</p> + +<p>4. There was underlying all these political reasons a moral cause +in <b>the divine purpose to discipline the nation</b>. The captivity was a +weeding-out process, to separate the precious from the vile, the +false from the true, the "remnant" from the mass. There had +always been two distinct elements in Is´ra-el and Ju´dah—the +spiritual, God-fearing few, and the worldly, idol-worshiping many. +The worldly and irreligious took part in the resistance to the king +of Bab´y-lon, and the worshipers of Je-ho´vah, led by the prophets, +urged submission. As a result the nobles and the warriors, for the +most part, perished; while the better part, the strength and +hope of the nation, were carried away captive. Notice that the +captives were mainly of the middle class, the working element +(2 Kings 24. 14-16). Those who had submitted to the Chal-de´ans +were also taken away (2 Kings 25. 11). The prophet expressed +greater hope for those taken away than for those left behind (Jer. +24. 1-10). The captives were the root of Ju´dah, out of which in +due time a new nation should rise; and, as we shall see, the captivity +in Bab´y-lon proved to be the most benign experience in all +the history of God´s chosen people.<span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span></p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><div class='hang1'><b>Cap. Isr. Jud.</b> 1. Isr. 721. Jud. 587. 2. Ass. Sar.—Chal. Neb. 3. Cas. Sea.—Riv. Eup. 4. Nev. ret.—Bro. b.</div></td></tr> +<tr><td align='right'>II. </td><td align='left'><div class='hang1'><b>Thr. Cap. Jud.</b> 1. Jeh. cap. 607. 2. Jehn. cap. 598. 3. Zed. cap. 587.</div></td></tr> +<tr><td align='right'>III. </td><td align='left'><div class='hang1'><b>Caus. Cap.</b> 1. Pol. Or. conq. 2. Reb. kgs. Jud. 3. Riv. Eg. Bab. 4. Div. pur. dis.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>From what earlier captivity must that of Ju´dah be distinguished? What were +the dates of these two captivities? By whom was each nation taken captive? +Where was each nation carried captive? What followed the captivity in each +nation? What were the three captivities of Ju´dah? What were the events of the +first captivity of Ju´dah? Who were carried away at this time? What date is +connected with this captivity? What were the events of the second captivity of +Ju´dah? Who were then taken away? What were the events of the third captivity? +How long was Je-ru´sa-lem left in ruins? By whom and when were the Jews permitted +to return from captivity? What causes may be assigned for the carrying +away of the Jews? What were the customs of ancient Oriental conquerors? How +did the conduct of the kings of Ju´dah bring on the captivity? What rivalry +between nations was a cause of the captivity? What were the two parties in the +kingdom of Ju´dah? How was the carrying away of the Jews a political necessity? +What was the moral cause of the captivity?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>IV. <b>The Condition of the Captives in Chal-de´a</b> was far better than +we are apt to suppose.</p> + +<p>1. They received <b>kind treatment</b>; were regarded not as slaves or +prisoners, but as colonists. At a later captivity by the Ro´mans the +Jews were sold as slaves and dispersed throughout the empire. Such +wholesale enslavement was common after a conquest. For some +reason the Chal-de´ans did not enslave the Jews at the time of their +conquest, but colonized them as free people. This may have been +because the captives as a class were of the "Chal-de´an party" +among the Jews, and hence were treated in a measure as friends. +The letter of Jer-e-mi´ah to the exiles (Jer. 29. 1-7) shows that they +were kindly dealt with in Chal-de´a. Some of them were received +at the court and rose to high station in the realm (Dan. 1. 1-6).<span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span></p> + +<p>2. <b>Their organization was maintained.</b> The exiles were not merged +into the mass of the people where they were living, but retained +their own system and were recognized as a separate colony. Their +dethroned kings had a semi-royal state and at death an honorable +burial (Jer. 52. 31-34; 34. 4, 5). The captives were governed by +elders, rulers of their own nation (Ezek. 8. 1; 14. 1; 20. 1). There +was a "prince of Ju´dah" at the close of the captivity (Ezra 1. 8). +This fact of national organization was a fortunate one for the exiles. +If they had been dispersed as slaves throughout the empire, or even +had been scattered as individuals, they would soon have been +merged among the Gen´tiles, and would have lost their identity as +a people. But being maintained as a separate race, and in Jew´ish +communities, they were readily gathered for a return to their own +land when the opportunity came.</p> + +<p>3. <b>Their law and worship were observed.</b> There were no sacrifices, +for these could be offered only at Je-ru´sa-lem in the temple. But +the people gathered for worship and for the study of the law far more +faithfully than before the exile; for adversity is a school of religious +character far more than prosperity. The exile would naturally exert +an influence in the direction of religion. While the irreligious and +idolatrous among the captives would soon drop out of the nation +and be lost among the Gen´tiles, the earnest, the spiritual, and the +God-fearing would grow more intense in their devotion.</p> + +<p>4. <b>They were instructed by prophets and teachers.</b> Jer-e-mi´ah lived +for some time after the beginning of the captivity, made a visit to +Bab´y-lon, and wrote at least one letter to the exiles (Jer. 13. 4-7; +29. 1-3). Dan´iel lived during the captivity, and, though in the +court, maintained a deep interest in his people, and comforted them +by his prophecies. E-ze´ki-el was himself one of the captives, and +all his teachings were addressed to them (Ezek. 1. 1-3). Many +evangelical and eminent Bible scholars are of the opinion that the +latter part of I-sa´iah, from the fortieth chapter to the end, was +given by a "later I-sa´iah" during the exile; but whether written +at that time or earlier, it must have circulated among the captives +and given them new hope and inspiration. The radical change in +the character of the Jews which took place during this period +shows that a great revival swept over the captive people and brought +them back to the earnest religion of their noblest ancestors.</p> + +<p>5. <b>Their literature was preserved and enlarged.</b> Internal evidence<span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span> +shows that the books of the Kings were finished and the books of +the Chronicles written at this time or soon afterward; the teachings +of Dan´iel, E-ze´ki-el, Ha-bak´kuk, and other of the minor prophets +were given; and a number of the best psalms were composed during +this epoch, as such poems are likely to be written in periods of +trial and sorrow. Out of many psalms we cite Psa. 124, 126, 129, +130, 137, as manifestly written during the captivity. The exile was +an age of life and vigor to He´brew literature.</p> + +<p>V. <b>The Results of the Captivity.</b> In the year B. C. 536 the city of +Bab´y-lon was taken by Cy´rus, king of the combined Medes and +Per´sians. One of his first acts was to issue an edict permitting +the exiled Jews to return to their own country and rebuild their +city. Not all the Jews availed themselves of this privilege, for +many were already rooted in their new homes, where they had +been for two generations. But a large number returned (Ezra 2. 64), +and reestablished the city and state of the Jews. The captivity, +however, left its impress upon the people down to the end of their +national history, and even to the present time.</p> + +<p>1. <b>There was a change in language</b>, from He´brew to Ar-a-ma´ic, or +Chal-da´ic. The books of the Old Testament written after the restoration +are in a different dialect from the earlier writings. After +the captivity the Jews needed an interpreter in order to understand +their own earlier Scriptures. Allusion to this fact is given in Neh. +8. 7. The Chal´dee of Bab´y-lon and the He´brew were sufficiently +alike to cause the people during two generations to glide imperceptibly +from one to the other, until the knowledge of their ancient +tongue was lost to all except the scholars.</p> + +<p>2. <b>There was a change in habits.</b> Before the captivity the Jews +were a secluded people, having scarcely any relation with the world. +The captivity brought them into contact with other nations, and +greatly modified their manner of living. Hitherto they had been +mostly farmers, living on their own fields; now they became merchants +and traders, and filled the world with their commerce. +Rarely now do we find a Jew who cultivates the ground for his support. +They are in the cities, buying and selling. This tendency +began with the Bab-y-lo´ni-an captivity, and has since been strengthened +by the varied experiences, especially by the persecutions, of +the Jews during the centuries.</p> + +<p>3· <b>There was a change in character.</b> This was the most radical of<span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span> +all. Before the captivity the crying sin of Ju´dah, as well as of Is´ra-el, +was its tendency to idolatry. Every prophet had warned +against it and rebuked it, reformers had risen up, kings had endeavored +to extirpate it; but all in vain—the worshipers of God were +the few; the worshipers of idols were the many. After the captivity +there was a wonderful transformation. From that time we +never read of a Jew bowing his knee before an idol. The entire +nation was a unit in the service of Je-ho´vah. Among all the warnings +of the later prophets, and the reforms of Ez´ra and Ne-he-mi´ah, +there is no allusion to idolatry. That crime was utterly and forever +eradicated; from the captivity until to-day the Jews have been the +people of the one, invisible God, and intense in their hatred of idols.</p> + +<p>4. <b>There were new institutions</b> as the result of the captivity. Two +great institutions arose during the captivity:</p> + +<p>1.) The <i>synagogue</i>, which grew up among the exiles, was carried +back to Pal´es-tine, and was established throughout the Jew´ish +world. This was a meeting of Jews for worship, for reading the +law, and for religious instruction. It had far greater influence than +the temple after the captivity; for while there was but one temple in +all the Jewish world, there was a synagogue in every city and +village where Jews lived; and while the temple was the seat of a +priestly and ritualistic service, the synagogue promoted freedom of +religious thought and utterance. Out of the synagogue, far more +than the temple, grew the Christian church.</p> + +<p>2.) <i>The order of scribes</i> was also a result of the captivity. The +days of direct inspiration through prophets were passing away, and +those of the written Scripture, with a class of men to study and interpret +it, came in their place. During the captivity the devout Jews +studied the books of their literature, the law, the psalms, the histories, +and the prophets. After the captivity arose a series of scholars +who were the expounders of the Scriptures. Their founder was +Ez´ra, at once a priest, a scribe, and a prophet (Ezra 7. 1-10), who +arranged the books and in a measure completed the canon of Old +Testament Scripture.</p> + +<p>5. <b>There was a new hope, that of a Mes-si´ah.</b> From the time of +the captivity the Jew´ish people looked forward with eager expectation +to the coming of a Deliverer, the Consolation of Is´ra-el, +the "Anointed One" (the word Mes-si´ah means "anointed"), who +should lift up his people from the dust, exalt the throne of Da´vid,<span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span> +and establish an empire over all the nations. This had been +promised by prophets for centuries before the exile, but only then +did it begin to shine as the great hope of the people. It grew brighter +with each generation, and finally appeared in the coming of Je´sus +Christ, the King of Is´ra-el.</p> + +<p>6. From the captivity there <b>were two parts of the Jew´ish people</b>: +the Jews of Pal´es-tine, and the Jews of the dispersion, 1.) The +Jews of Pal´es-tine, sometimes called He´brews (Acts 6. 1), were +the lesser in number, who lived in their own land and maintained +the Jew´ish state. 2.) The Jews of the dispersion were the descendants +of those who did not return after the decree of Cy´rus (Ezra 1. 1), +but remained in foreign lands and gradually formed Jew´ish +"quarters" in all the cities of the ancient world. They were the +larger in number, and later were called "Gre´cian Jews," or Hellenists, +from the language which they used (Acts 6. 1). Between these +two bodies there was a close relation. The Jews of the dispersion had +synagogues in every city (Acts 15. 6), were devoted to the law, made +constant pilgrimages to Je-ru´sa-lem, and were recognized as having +one hope with the Jews of Pal´es-tine. The traits of the two bodies +were different, but each contributed its own elements toward the +making of a great people.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>IV. </td><td align='left'><div class='hang1'><b>Con. Cap.</b> 1. Kin. tre. 2. Org. main. 3. La. wor. obs. 4. Ins. pro. tea. 5. Lit. pre. enl.</div></td></tr> +<tr><td align='right'>V. </td><td align='left'><div class='hang1'><b>Res. Cap.</b> 1. Ch. Ian. 2. Ch. hab. 3. Ch. char. 4. Ne. ins. (syn. scr.) 5. Hop. Mess. 6. Two. par. peo.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>How were the captive Jews treated? What evidences show that their national +organization was continued during the captivity? Why was this fact a fortunate +one for the exiles? What customs of the Jews were observed during the captivity? +What instructors did the Jews have during this period? What was the condition +of Jew´ish literature during the captivity? What events followed the decree of +Cy´rus? Did all the exiles of the Jews return? What change in language was +wrought by the captivity? What change in habits followed the captivity? What +great change in religion came as the result of the captivity? How can that change +be accounted for? What two institutions arose during the captivity? What new +hope arose at this time? How were the Jews divided after the captivity?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span></p> +<h2>FIFTEENTH STUDY</h2> + +<div class='chaptertitle'>The Jewish Province</div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>From the return of the exiles, B. C. 536, to the final destruction of +the Jew´ish state by the Ro´mans, A. D. 70, the history of the chosen +people is closely interwoven with that of the East in general. During +most of this time Ju-de´a was a subject province, belonging to +the great empires which rose and fell in succession. For a brief but +brilliant period it was an independent state, with its own rulers. +As most of this period comes between the Old and New Testaments +its events are less familiar to Bible readers than the other portions +of Is´ra-el-ite history. We therefore give more space than usual to +the facts, selecting only the most important, and omitting all that +have no direct relation with the development of the divine plan in +the Jewish people.</p> + +<p>I. The history divides itself into <b>Four Periods</b>, as follows:</p> + +<p>1. <b>The Per´sian period</b>, B. C. 536 to 330, from Cy´rus to Al-ex-an´der, +while the Jew´ish province was a part of the Per´sian empire. +Very few events of these two centuries have been recorded, but it +appears to have been a period of quiet prosperity and growth. The +Jews were governed by their high priests under the general control of +the Per´sian government. The principal events of this period were:</p> + +<p>1.) <i>The second temple</i>, B. C. 535-515. This was begun soon +after the return from exile (Ezra 3. 1, 2, 8), but was not completed +until twenty-one years afterward (Ezra 6. 15, 16). It was smaller and +less splendid than that of Sol´o-mon, but was built upon the same plan.</p> + +<p>2.) <i>Ez´ra's reformation</i>, B. C. 450. The coming to Je-ru´sa-lem of +Ez´ra the scribe was a great event in Is´ra-el-ite history; for, aided by +Ne-he-mi´ah, he led in a great reformation of the people. He found +them neglecting their law and following foreign customs. He +awakened an enthusiasm for the Mo-sa´ic law, aroused the patriotism +of the people, and renewed the ancient faith. His work gave +him the title of "the second founder of Is´ra-el."</p> + +<p>3.) <i>The separation of the Sa-mar´i-tans</i>, B. C. 409. (For the<span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span> +origin of the Sa-mar´i-tans see 2 Kings 17. 22-34.) They were a +mingled people, both in race and religion; but until the captivity +were permitted to worship in the temple at Je-ru´sa-lem. After the +return from Bab´y-lon the Sa-mar´i-tans and the Jews grew farther +and farther apart. The Sa-mar´i-tans opposed the rebuilding of the +temple (Ezra 4. 9-24), and delayed it for many years; and a century +later strove to prevent Ne-he-mi´ah from building the wall of Je-ru´sa-lem +(Neh. 4. 2). Finally they established a rival temple on +Mount Ger´i-zim, and thenceforth the two races were in bitter enmity +(John 4. 9).</p> + +<p>4.) <i>The completion of the Old Testament canon.</i> The prophets +after the restoration were Hag´ga-i, Zech-a-ri´ah, and Mal´a-chi; but +the author or editor of most of the latest books was Ez´ra, who also +arranged the Old Testament nearly, perhaps fully, in its present +form. Thenceforward no more books were added, and the scribe +or interpreter took the place of the prophet.</p> + +<p>2. <b>The Greek period</b>, B. C. 330-166. In the year B. C. 330 +Al-ex-an´der the Great won the empire of Per´sia in the great battle +of Ar-be´la, by which the sovereignty of the East was transferred +from A´sia to Eu´rope, and a new chapter in the history of the world +was opened. Al-ex-an´der died at the hour when his conquests were +completed, and before they could be organized and assimilated; but +the kingdoms into which his empire was divided were all under +Greek kings, and were all Greek in language and civilization. Ju-de´a +was on the border between Syr´i-a and E´gypt, and belonged alternately +to each kingdom. We divide this period into three subdivisions:</p> + +<p>1.) <i>The reign of Al-ex-an´der</i>, B. C. 330-321. The Jews had +been well treated by the Per´sian kings and remained faithful to +Da-ri´us, the last king of Per´sia, in his useless struggle. Al-ex-an´der +marched against Je-ru´sa-lem, determined to visit upon it heavy +punishment for its opposition, but (according to tradition) was met +by Jad-du´a, the high priest, and turned from an enemy to a friend +of the Jews.</p> + +<p>2.) <i>The E-gyp´tian supremacy</i>, B. C. 311-198. In the division +of Al-ex-an´der's conquests Ju-de´a was annexed to Syr´i-a, but it +soon fell into the hands of E´gypt, and was governed by the +Ptol´e-mies (Greek kings of E´gypt) until B. C. 198. The only important +events of this period were the rule of Si´mon the Just, an<span class='pagenum'><a name="Page_94" id="Page_94">[94]</a></span> +exceptionally able high priest, about B. C. 300, and the translation +of the Old Testament into the Greek language for the use of the +Jews of Al-ex-an´dri-a, who had lost the use of He´brew or Chal´dee. +This translation was made about B. C. 286, according to Jew´ish +tradition, and is known as the Septuagint version.</p> + +<p>3.) <i>The Syr´i-an supremacy</i>, B. C. 198-166. About the year +B. C. 198 Ju-de´a fell into the hands of the Syr´i-an kingdom, also +ruled by a Greek dynasty, the Se-leu´ci-dæ, or descendants of Se-leu´cus. +This change of rulers brought to the Jews a change of treatment. +Hitherto they had been permitted to live undisturbed upon +their mountains, and to enjoy a measure of liberty, both in civil and +ecclesiastical matters. But now the Syr´i-an kings not only robbed +them of their freedom, but also undertook to compel them to renounce +their religion by one of the most cruel persecutions in all +history. The temple was desecrated and left to ruin, and the worshipers +of Je-ho´vah were tortured and slain, in the vain endeavor +to introduce the Greek and Syr´i-an forms of idolatry among the +Jews. Heb. 11. 33-40 is supposed to refer to this persecution. +When An-ti´o-chus, the Syr´i-an king, found that the Jews could not +be driven from their faith, he deliberately determined to exterminate +the whole nation. Uncounted thousands of Jews were slaughtered, +other thousands were sold as slaves, Je-ru´sa-lem was well-nigh +destroyed, the temple was dedicated to Ju´pi-ter O-lym´pus, +and the orgies of the Bacchanalia were substituted for the Feast +of Tabernacles. The religion of Je-ho´vah and the race of the Jews +seemed on the verge of utter annihilation in their own land.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='left'>I. </td><td align='left'><div class='hang1'><b>Four Per.</b> 1. Per. per. 1.) Sec. tem. 2.) Ez. ref. 3.) Sep. Sam. 4.) Com. O. T. can.</div></td></tr> +<tr><td align='left'> </td><td align='left'>2. Gk. per. 1.) Rei. Alex. 2.) Eg. sup. 3.) Syr. sup.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>With what history is that of the Jews interwoven during this period? What +was the political condition of the Jews at this time? What are the four periods +of this history? Who were the rulers of the Jews during the first period? What +building was erected after the return from captivity? What great deliverance was<span class='pagenum'><a name="Page_95" id="Page_95">[95]</a></span> +effected by a woman? What great reforms were effected by a scribe? What title +has been given to him? What were the events connected with the separation of +the Sa-mar´i-tans? Who were the prophets of the restoration? By whom was the +Old Testament canon arranged? What brought on the Greek period? What +events of Jew´ish history were connected with Al-ex-an´der the Great? Under what +people did the Jews fall afterward? What were the events of the E-gyp´tian rule? +What is the Septuagint? How was its translation regarded by the Jews of Pal´es-tine? +In what kingdom, after E´gypt, did Ju-de´a fall? How was it governed by +its new masters? Who instituted a great persecution?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>3. <b>The Mac-ca-be´an period</b>, B. C. 166-40. But the darkest hour +precedes the day; the cruelties of the Syr´i-ans caused a new and +splendid epoch to rise upon Is´ra-el.</p> + +<p>1.) <i>The revolt of Mat-ta-thi´as.</i> In the year B. C. 170 an aged +priest, Mat-ta-thi´as, unfurled the banner of independence from the +Syr´i-an yoke. He did not at first aim for political freedom, but +religious liberty; but after winning a few victories over the Syr´i-an +armies he began to dream of a free Jew´ish state. He died in the +beginning of the war, but was succeeded by his greater son, Ju´das +Mac-ca-be´us.</p> + +<p>2.) <i>Ju´das Mac-ca-be´us</i> gained a greater success than had been +dreamed at the beginning of the revolt. Within four years the Jews +recaptured Je-ru´sa-lem and reconsecrated the temple. The anniversary +of this event was ever after celebrated in the Feast of Dedication +(John 10. 22). Ju´das ranks in history as one of the noblest +of the Jew´ish heroes, and deserves a place beside Josh´u-a, Gid´e-on, +and Sam´u-el as a liberator and reformer.</p> + +<p>3.) <i>The Mac-ca-be´an dynasty.</i> Ju´das refused the title of king, +but his family established a line of rulers who by degrees assumed +a royal state, and finally the royal title. In the year B. C. 143 Jew´ish +liberty was formally recognized, and the Mac-ca-be´an princes +ruled for a time over an independent state. Between B. C. 130 and +110 E´dom, Sa-ma´ri-a, and Gal´i-lee were added to Ju-de´a. The +latter province had been known as "Gal´i-lee of the Gen´tiles" +(Isa. 9. 1); but by degrees the foreigners withdrew, and the province +was occupied by Jews who were as devoted and loyal as those of +Je-ru´sa-lem.</p> + +<p>4.) <i>The rise of the sects.</i> About B. C. 100 the two sects, or schools +of thought, the Phar´i-sees and Sad´du-cees, began to appear, though +their principles had long been working. The Phar´i-sees ("separatists")<span class='pagenum'><a name="Page_96" id="Page_96">[96]</a></span> +sought for absolute separation from the Gen´tile world +and a strict construction of the law of Mo´ses, while the Sad´du-cees +"moralists") were liberal in their theories and in their lives.</p> + +<p>4. <b>The Ro´man period</b>, B. C. 40 to A. D. 70. It is not easy to +name a date for the beginning of the Ro´man supremacy in Pal´es-tine. +It began in B. C. 63, when Pom´pey the Great (afterward the +antagonist of Ju´li-us Cæ´sar) was asked to intervene between two +claimants for the Jew´ish throne, Hyr-ca´nus and Ar-is-to-bu´lus. +Pom´pey decided for Hyr-ca´nus, and aided him by a Ro´man army. +In his interest he besieged and took Je-ru´sa-lem, and then placed +Hyr-ca´nus in power, but without the title of king. From this time the +Ro´mans were practically, though not nominally, in control of affairs.</p> + +<p>1.) <i>Her´od the Great.</i> We assign as the date of the Ro´man rule +B. C. 40, when Her´od (son of An-tip´a-ter, an E´dom-ite, who had +been the general of Hyr-ca´nus) received the title of king from the +Ro´man Senate. From this time Pal´es-tine was regarded as a part +of the Ro´man empire. Her´od was the ablest man of his age and +one of the most unscrupulous. He ruled over all Pal´es-tine, I-du-me´a +(ancient E´dom), and the lands south of Da-mas´cus.</p> + +<p>2.) <i>Her´od's temple.</i> Her´od was thoroughly hated by the Jews, +less for his character than for his foreign birth. To gain their favor +he began rebuilding the temple upon a magnificent scale. It was +not completed until long after his death, which took place at Jer´i-cho +about the time when Je´sus Christ, the true King of the Jews, +was born (Matt. 2. 1, 2).</p> + +<p>3.) <i>The tetrarchies.</i> By Her´od's will his dominions were divided +into four tetrarchies ("quarter-rulings," a title for a fourth part of +a kingdom). Three of these were in Pal´es-tine: Ar-che-la´us receiving +Ju-de´a, I-du-me´a, and Sa-ma´ri-a; An´ti-pas (the Her´od of Luke +3. 1; 9. 7; 23. 7-11) receiving Gal´i-lee and Pe-re´a; and Phil´ip (Luke +3. 1) having the district of Ba´shan. About A. D. 6 Ar-che-la´us was +deposed, and a Ro´man, Co-po´ni-us, was appointed the first procurator +of Ju-de´a, which was made a part of the prefecture of Syr´i-a. +The rest of Jew´ish annals belongs properly to the New Testament +history.</p> + +<p>II. Through these periods we notice the gradual <b>Preparation for +the Gospel</b>, which was steadily advancing.</p> + +<p>1. <b>There was a political preparation.</b> Six centuries before Christ +the world around the Med-i-ter-ra´ne-an was divided into states,<span class='pagenum'><a name="Page_97" id="Page_97">[97]</a></span> +whose normal condition was war. At no time was peace prevalent +over all the world at once. If Christ had come at that time it would +have been impossible to establish the gospel except through war +and conquest. But kingdoms were absorbed into empires, empires +rose and fell by turns, each with a larger conception of the nation +than its predecessor. From the crude combination of undigested +states in the As-syr´i-an empire to the orderly, assimilated, systematic +condition of the Ro´man world was a great advance. Christ +appeared at the only point in the world's history when the great +nations of the world were under one government, with a system of +roads such that a traveler could pass from Mes-o-po-ta´mi-a to Spain +and could sail the Med-i-ter-ra´ne-an Sea in perfect safety.</p> + +<p>2. <b>There was a preparation of language.</b> The conquests of Al-ex-an´der, +though accomplished in ten years, left a deeper impress upon +the world than any other two centuries of history. They gave to +the whole of that world one language, the noblest tongue ever +spoken by human lips, "a language fit for the gods," as men said. +Through Al-ex-an´der, Greek cities were founded everywhere in +the East, Greek kingdoms were established, the Greek literature +and Greek civilization covered all the lands. That was the language +in which Paul preached the gospel, and in which the New +Testament was written—the only language of the ancient world in +which the thoughts of the gospel could be readily expressed. While +each land had its own tongue, the Greek tongue was common in all +lands.</p> + +<p>3. While these preparations were going on there was another in +progress at the same time, the <b>preparation of a race</b>. We might +point to the history of the Is´ra-el-ites from the migration of A´bra-ham +as a training; but we refer now to their special preparation for +their mission after the restoration, B. C. 536. There was a divine +purpose in the division of Ju´da-ism into two streams: one a little +fountain in Pal´es-tine, the other a river dispersed over all the lands. +Each branch had its part in the divine plan. One was to concentrate +its energies upon the divine religion, to study the sacred books, +to maintain a chosen people, whose bigotry, narrowness, and intolerance +kept them from destruction; the other branch was out in the +world, where every Jew´ish synagogue in a heathen city kept alive +the knowledge of God and disseminated that knowledge, drawing +around it the thoughtful, spiritual minds who were looking for something<span class='pagenum'><a name="Page_98" id="Page_98">[98]</a></span> +better than heathenism. Pal´es-tine gave the gospel, but the +Jews of the dispersion carried it to the Gen´tiles, and in many places +synagogues in the foreign world became the nucleus of a Christian +church, where for the first time Jew and Gen´tile met as equals.</p> + +<p>4. Finally, there was the <b>preparation of a religion</b>. The gospel of +Christ was not a new religion; it was the new development of an +old religion. As we study the Old Testament we see that each +epoch stands upon a higher religious plane. There is an enlargement +of spiritual being between A´bra-ham and Mo´ses, between +Mo´ses and Da´vid, between Da´vid and I-sa´iah, between I-sa´iah +and John the Bap´tist. Phar´i-see and Sad´du-cee each held a share +of the truth which embraced the best thoughts of both sects. The +work of many scribes prepared the way for the coming of the Lord, +and just when revelation was brought up to the highest level, when +a race was trained to apprehend and proclaim it, when a language +had been created and diffused to express it, when the world was +united in one great brotherhood of states, ready to receive it—then, +in the fullness of times, the Christ was manifested, who is over all, +God blessed forever.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><div class='hang1'><b>Four Per.</b> (Cont.) 3. Macc. per. 1.) Rev. Mat. 2.) Jud. Macc. 3.) Macc. dyn. 4.) Ri. sec.</div></td></tr> +<tr><td align='left'> </td><td align='left'>4. Rom. per. 1.) Her. Gr. 2.) Her. tem. 3.) Tetr.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Prep. Gosp.</b> 1. Pol. prep. 2. Prep. lan. 3. Prep. rac. 4. Prep. rel.</td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What was the effect of the Syr´i-an persecution? Who led the Jews in revolt? +What great hero arose at this time? What line of rulers came from his family? +What was the growth of the Jew´ish state at that time? What sects of the Jews +arose? How did Ju-de´a fall under the Ro´man power? Whom did the Ro´mans +establish as king? What were his dominions? What building did he erect? +How was his kingdom divided after his death? What finally became of Ju-de´a? +Name five ways in which there was a preparation for the gospel during this +period. What was the political preparation? How was a language prepared for +preaching the gospel to the world? What race was prepared, and how? What part +had each of the two divisions of the Jew´ish race in the divine plan? What was +the preparation of a religion for the world?</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_99" id="Page_99">[99]</a></span></p> +<h2>SIXTEENTH STUDY</h2> + +<div class='chaptertitle'>The Old Testament as Literature<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>1. <b>Importance.</b> In order rightly to understand the Bible we must +not only study it as a book of history, as a book of morals or ethics, +as a book of doctrine, and as a book of devotion; we must also +examine it as <i>literature</i>, and ascertain the different types of forms +of literature shown in its pages. The literary study of the Bible is +often of the highest importance. For example, the incident narrated +in Josh. 10. 12-14, printed as prose in most of our Bibles, is shown +as poetry in the Revised Version; and we all know that poetry is to +be interpreted upon principles different from prose.</p> + +<p>II. <b>Difficulties.</b> In the study of the Bible as literature two difficulties +arise and must be overcome:</p> + +<p>1. <i>The division into chapters and verses</i>, and the printing of the +Bible throughout in the form of prose, forms an obstacle to the student +of the Bible as literature. Suppose that every history of England, +the poetry of Milton, the dramas of Shakespeare, and the +romances of Scott were printed in the form of our Bibles—broken +up into short paragraphs—what a hindrance that would prove to the +understanding and the enjoyment of these works! Except in the +Revised Version of England and America, that is the condition in +which we read our Bibles. Only in the Revised Version can the +Bible be read as literature.</p> + +<p>2. Another obstacle is in the fact that in the Bible all the different +<i>forms of literature are mingled together</i>. The prose has poetry +here and there; history, personal narrative, drama, and lyric are +all united in the same writings. We have Scott's prose and his poetry +separate, Matthew Arnold's poems and his essays in separate<span class='pagenum'><a name="Page_100" id="Page_100">[100]</a></span> +volumes; but in the Old Testament all these forms of literature +are found together, and generally more than one form in the same +book. There are few books in the Old Testament that are either all +prose or all poetry.</p> + +<p>III. <b>Classification.</b> We may arrange the different kinds of literature +found in the Old Testament under six classes, as follows:</p> + +<p>1. The larger portion of the Old Testament belongs to the department +of <i>History</i>. In its books we trace the early history of the +world and the history through two thousand years of the Is´ra-el-ite +people. This history may be classified as:</p> + +<p>1.) <i>Primitive</i> history, in the book of Gen´e-sis.</p> + +<p>2.) <i>Constitutional</i> history, or the record of laws and institutions, +in Ex´o-dus, Le-vit´i-cus, Num´bers.</p> + +<p>3.) <i>National</i> history, or historical events, in Josh´u-a, Judg´es, +Sam´u-el, Kings, and Ez´ra. Although in some of these books are +many narratives more biographical than historical, yet nearly all +these stories have a bearing upon the national history.</p> + +<p>4.) <i>Ecclesiastical</i> history, in the books of Chron´i-cles, which tell +the story of the kingdom of Ju´dah from a priestly point of view.</p> + +<p>2. Next to the history comes <i>Personal Narrative</i> as a literary +form in the Bible; such stories as those of Jo´seph, Ba´laam, Ruth, +Da´vid, E-li´jah, E-li´sha, Jo´nah, and Es´ther; not historical, as the +story of the nations, but personal, as the record of individuals. +These narratives belong to the class called by scholars "prose +epics," an epic being a work of narration, generally in poetry, as +the epics of Homer, Dante, and Milton. The epics in the Bible are +poetic in their thought, but prose in their form.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Imp.</b> The Bible as Hist. Eth. Doc. Dev. Lit. [Illust.]</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Diff.</b> 1. Div. chap. ver. 2. Lit. ming.</td></tr> +<tr><td align='right' valign='top'>III. </td><td align='left'><div class='hang1'><b>Class.</b> 1. Hist. 1.) Prim. 2.) Const. 3.) Nat. 4.) Eccl. 2. Per. narr. J. B. R. D. E. E. J. E.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>With what various purposes may the Bible be studied? What is meant by the +study of the Bible as literature? Give an instance showing that this study is important +for the right interpretation of the Bible. How does the form in which our<span class='pagenum'><a name="Page_101" id="Page_101">[101]</a></span> +Bibles are printed hinder in the study of it as literature? What other difficulty is +met in the literary study of the Bible? How many classes of literature are found +in the Bible? What is the department of literature most prominent in the Bible? +Name four kinds of history in the Bible, define each kind, and give an example of +it. To what class of literature do the stories of the Bible belong? What are the +subjects of some of these stories? What is an epic? Name some great epics in +literature? Wherein do these differ from the epics in the Bible?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>Review I, II, and parts 1 and 2 of III.</p> + +<p>3. Far more of the Old Testament belongs to the department of +<i>Poetry</i> than appears in the Authorized Version, the Bible in common +use. The He´brew mind was poetic rather than prosaic, and the +thought of this people naturally fell into the form of poetry. But +there is a great difference between our poetry or verse and that of +the He´brews. With us there is apt to be rhyme, never sought by +the Bible poet; or else a certain measure in length of line or +emphasis on certain vowel sounds, the "feet" or "meter," in the +verse, equally unknown in the Bible. He´brew verse consists in +a peculiar symmetry and balance of clauses, which is called "parallelism," +for instance:</p> + +<div class='poem'> +"He will not suffer thy foot to be moved:<br /> +<span style="margin-left: 0.5em;">He that keepeth thee will not slumber.</span><br /> +<span style="margin-left: 0.5em;">Behold, he that keepeth Is´ra-el</span><br /> +<span style="margin-left: 0.5em;">Shall neither slumber nor sleep" (Psa. 121. 3, 4).</span><br /> +</div> + +<p>Poetry is to be found in nearly all parts of the Old Testament. +There are:</p> + +<p>1.) <i>Odes</i>, as the song of Mir´i-am (Exod. 15), of Deb´o-rah (Judg. 5), +and the book of Lam-en-ta´tions. In the latter book there is an +acrostical arrangement, each stanza beginning in the original text +with a letter of the He´brew alphabet, and arranged in their +order.</p> + +<p>2.) <i>Lyric poems</i>, songs of emotion or feeling, as most of the +Psalms.</p> + +<p>3.) <i>Dramatic poems</i>, illustrative of action, as Job and the Song +of Sol´o-mon.</p> + +<p>4. <i>Oratory</i> figures extensively in the Old Testament, as we should +expect to find in the literature of any Oriental people, among whom +the public speaker exercises a mighty influence. The orations or<span class='pagenum'><a name="Page_102" id="Page_102">[102]</a></span> +discourses of the Bible are sometimes in prose, sometimes in poetry, +sometimes in both forms of expression. The speeches in the book +of Job, Sol´o-mon's dedicatory prayer (2 Chron. 6), almost the entire +book of Deu-ter-on´o-my, the opening chapters of Prov´erbs, and +many of the discourses of the prophets belong to this department. +Note how readily the passage in Deut. 8. 7-9 falls into verse:</p> + +<div class='poem'> +"For the Lord thy God bringeth thee into a good land,<br /> +<span style="margin-left: 0.5em;">A land of brooks of water,</span><br /> +<span style="margin-left: 0.5em;">Of fountains and depths,</span><br /> +<span style="margin-left: 0.5em;">Springing forth in valleys and hills;</span><br /> +<span style="margin-left: 0.5em;">A land of wheat and barley,</span><br /> +<span style="margin-left: 0.5em;">And vines and fig trees and pomegranates;</span><br /> +<span style="margin-left: 0.5em;">A land of oil olives and honey," etc. (Rev. Ver.)</span><br /> +</div> + +<p>5. <i>Philosophy</i>, or "wisdom-literature," is also found in the Old +Testament. The book of Prov´erbs is a collection of the "sayings +of the sages" among the Is´ra-el-ites; while Ec-cle-si-as´tes is a +series of connected essays on human life.</p> + +<p>6. <i>Prophecy</i> is a distinct form of literature in the Bible. The word +"prophecy" in the Scriptures means not "foretelling," or "prediction," +but "<i>forth</i>telling," speaking under a divine power, whether +of past, present, or future. It is not to be forgotten that the books +of Josh´u-a, Judg´es, Sam´u-el, and Kings were called by the Jews +"the former prophets," and were all regarded as prophetic, although +they contained history. The prophets used freely either the prose +form or verse form in their messages. Their writings may be +classified under:</p> + +<p>1.) <i>Prophetic Discourse</i>, the message of the Lord concerning +nations, often called "the burden," the counterpart of the modern +sermon, as in Isa. 1. 1-31; Ezek. 34.</p> + +<p>2.) <i>Lyric prophecy</i>, in the form of song, as in Zeph-a-ni´ah, Isa. +9. 8 to 10. 4, and many other instances.</p> + +<p>3.) <i>Symbolic prophecy</i>, or the use of emblems, as Jer-e-mi´ah's girdle +(Jer. 13), the potter's wheel (Jer. 18), or E-ze´ki-el's tile (Ezek. 4).</p> + +<p>4.) <i>The prophecy of Vision</i>, of which instances are: I-sa´iah's call +(Isa. 6); Jer-e-mi´ah's vision (Jer. 1. 11-16); E-ze´ki-el's vision of the +cherubim (Ezek. 1); "the valley of dry bones" (Ezek. 37); and +Zech-a-ri´ah's vision of the candlestick (Zech. 4).</p> + +<p>5.) <i>The prophecy of Parable</i>, as "the vineyard" (Isa. 5), also in +Ezek. 15; "the eagle" (Ezek. 17). There are many parables in the<span class='pagenum'><a name="Page_103" id="Page_103">[103]</a></span> +Old Testament, but the master in this form of teaching was the +Prophet of Gal´i-lee in the gospels.</p> + +<p>6.) <i>The prophecy of Dialogue</i>, either between the prophet and +Je-ho´vah or more frequently between the prophet and the people, +as in the book of Mal´a-chi.</p> + +<p>7.) <i>Dramatic prophecy</i>, in which Je-ho´vah himself is represented +as speaking, generally introduced by the words "Thus saith +Je-ho´vah."</p> + +<p>A close analysis will perhaps show other forms of prophetic teaching, +as "The Doom Song" and "The Prophetic Rhapsody"; but in +our judgment these also may be included in the classification given +above. (See footnote with the opening of this lesson.)</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Imp.</b> The Bible as Hist. Eth. Doc. Dev. Lit. [Illust.]</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Diff.</b> 1. Div. chap. ver. 2. Lit. ming.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Class.</b> 1. Hist, 1.) Prim. 2.) Const. 3.) Nat. 4.) Eccl.</td></tr> +<tr><td align='left'> </td><td align='left'>2. Per. Narr. J. B. R. D. E. E. J. E.</td></tr> +<tr><td align='left'> </td><td align='left'>3. Poet. Heb. ver. 1.) Od. 2.) Lyr. 3.) Dram.</td></tr> +<tr><td align='left'> </td><td align='left'>4. Orat. Sol. Deut. Prov. Proph.</td></tr> +<tr><td align='left'> </td><td align='left'>5. Phil. "Wis.-Lit." Prov. Eccl.</td></tr> +<tr><td align='left'> </td><td align='left'><div class='hang1'>6. Proph. "Forthtell." "For. proph." 1.) Pro. Disc. 2.) Lyr. pro. 3.) Sym. pro. 4.) Pro. Vis. 5.) Pro. Par. 6.) Pro. Dia. 7.) Dram. pro.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Review the questions with <span class="smcap">Part One</span> of this lesson. What are the first and second +classes of literature in the Bible? What is the third class? Wherein does He´brew +poetry differ from Eng´lish verse? What three kinds of poetry are found in the Old +Testament? Give examples under each kind. What is the fourth class of literature +in the Bible? Name some instances under this class. Are the discourses of +the Bible in prose or in poetry? What is the fifth class of biblical literature? By +what other name is this class known? Give two examples of this class, and state +the differences between them. What is the sixth literary department in the Bible? +What is the meaning of the word "prophecy"? In what form, prose or poetry, +did the prophets speak? What are the seven kinds of prophecy found in the Bible? +Define each kind. Give illustrations of each class.</p></div> + + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_104" id="Page_104">[104]</a></span></p> +<h2>SEVENTEENTH STUDY</h2> + +<div class='chaptertitle'>How We Got Our Bible</div> + + +<div class='center'><br /><span class="smcap">Part One</span></div> + +<p>I. <b>Name.</b> Here is a volume which we call "The Holy Bible." +The word "bible" means "books"—<i>biblia</i>, plural of Greek <i>biblion</i>, +"book." So the Bible is "The Sacred Book," and by its very name +calls attention to the fact that it is not one book, but many: 39 books +in the Old Testament, 27 in the New—66 books in the Bible. Its +composite nature is not less important for us to keep in mind than +its unity. Especially is this true of the Old Testament, of which we +speak mainly in this lesson.</p> + +<p>II. <b>Origin.</b> How came these books into being? This is a question +of the "higher criticism"—that is, the study of subjects back of and +above those belonging to the meaning of the text; not higher because +more important, but higher because pertaining to an earlier period. +Certain conclusions, however, may be accepted.</p> + +<p>1. Much of the contents of the Bible, especially of the Old Testament, +was given <i>orally</i>, through stories, songs, and poems recited, +through prophetic discourses, and through traditions handed down +from generation to generation—a method of instruction universal +before books were printed.</p> + +<p>2. These oral teachings were <i>written</i>, some at the time when they +were given, others later, sometimes after generations of oral repetition. +The writing of different portions of the Bible was carried on +at various times, in various places, and by various writers; perhaps +through 1,600 years, and by more than 40 writers, most of whom +have remained unknown. In the writing and rewriting He´brew +scholars of Old Testament times did not hesitate to modify the +older works as they saw reasons for so doing. We respect the +"works of authors," and would not alter the language of Chaucer +or Milton or Macaulay; but He´brew prophets and scribes in early +times cared more for the contents than for the authorship of their +sacred books.</p> + +<p>3. As long as there were prophets in Is´ra-el and Ju´dah to declare +the will of the Lord the need of a written and authoritative Scripture +was scarcely recognized. But prophecy ceased about B. C. 450,<span class='pagenum'><a name="Page_105" id="Page_105">[105]</a></span> +and then began the <i>work of the great scribes</i>, of whom Ez´ra +was the chief, in bringing together, editing, and copying the sacred +books. Perhaps about B. C. 400 the Old Testament was practically +complete. But it is evident that the precise text was not +fixed for centuries afterward, as the earliest translation (the Septuagint; +see below) shows that a text was followed different from that +now read. The text of the He´brew Bible was not finally adopted +until later than A. D 200.</p> + +<p>III. <b>Language.</b> 1. Nearly all the Old Testament was written in +He´brew, the language of the Is´ra-el-ites, called by the As-syr´i-ans +on their monuments "the tongue of the west country," in +the Bible "the lip of Ca´naan" (Isa. 19. 18) or "the Jews' language" +(2 Kings 18. 26).</p> + +<p>2. Certain parts of Dan´iel and Ez´ra and one verse of Jer-e-mi´ah +(Jer. 10. 11) were written in Ar-a-ma´ic (2 Kings 18. 26, "Syr´i-an +language"), often, though inaccurately, called Chal´dee.</p> + +<p>IV. <b>Form.</b> 1. The books of the Old Testament were <i>written +upon parchment</i>, the prepared skins of animals. The letters were +large, and a manuscript roll embraced generally only one book; and +several rolls were needed for the longer books.</p> + +<p>2. Their use was almost entirely <i>limited to the synagogue</i>, and +few copies were ever owned by private persons. After touching +the roll of an inspired book one must wash his hands in running +water before touching anything else.</p> + +<p>3. When the synagogue rolls were well worn they were cut up +into smaller pieces for <i>use in the schools</i>, where the Bible was the +only text-book. When worn out they were burned or buried. The +Jews did not preserve ancient writings, which is one reason why all +the manuscripts of the Bible are of comparatively modern date.</p> + + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Name.</b> "H. B." <i>Biblia.</i> 39. 27. 66.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Orig.</b> "Hi. Crit." 1. <i>Ora.</i> St. so. po. pro. trad.</td></tr> +<tr><td align='left'> </td><td align='left'>2. <i>Writ.</i> 1,600 y. 40 wri. "Works of authors."</td></tr> +<tr><td align='left'> </td><td align='left'>3. <i>Work of scr.</i> B.C. 400. Text not uniform.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Lang.</b> 1. Heb. 2. Aram.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Form.</b> 1. Writ. parch. 2. Use in syn. 3. Use in sch.</td></tr> +</table></div></div></div><p><span class='pagenum'><a name="Page_106" id="Page_106">[106]</a></span></p> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>What is the origin and meaning of the word "Bible"? What does this word +suggest as to the books of the Bible? How many books does the Bible contain? +What is meant by "the higher criticism"? How was much of the Bible given? +How and when were the books written? How long was the writing in progress? +Did the writers of the Bible change the documents as they wrote them? How +long was there little need of a written revelation? When were the writings of the +Old Testament brought together? Name the leader in this work. At what time +was the Old Testament completed? Was the precise text of the Bible fixed at that +time? What evidence is there of more than one accepted text? In what language +was most of the Old Testament written? What other language was also used? +What parts of the Old Testament were in this other language? In what form were +the books of the Old Testament preserved? What was their principal use? What +hindered the private ownership of the books? What use was made of the old rolls +of the Scriptures? How were they finally disposed of?</p></div> + + +<div class='center'><br /><span class="smcap">Part Two</span></div> + +<p>V. <b>Early Versions.</b> The captivity of the Jews in Bab-y-lo´ni-a led +to a change in their spoken language, so that they could no longer +understand the ancient Hebrew of the Bible, and translations, or +"versions," became necessary. Note that in Ez´ra's Bible class +(Neh. 8. 7) translators were employed, and their names are given.</p> + +<p>1. <i>The Targums</i>. These translations from the Hebrew to the +vernacular, or common speech, of the Jews were called <i>Targums</i>. +Men were trained to give them, as the sacred text was read, sentence +by sentence, in the synagogue. This translator was called a +"meturgeman." For centuries these translations, or Targums, remained +unwritten, were handed down orally, and were jealously +guarded. Not until after A. D. 200 was the writing of the Targums +authorized by Jewish custom.</p> + +<p>2. <i>The Septuagint.</i> The conquests of Al-ex-an´der, B. C. 330, +made the Greek language dominant in all the lands of the east, and +the Jews dispersed among these countries needed their writings in +the <i>Greek tongue</i>, which was used almost everywhere in the synagogues +outside of Ju-de´a. To meet this need the <i>Septuagint</i> version +arose in Al-ex-an´dri-a, beginning about B. C. 285. The name +Septuagint, meaning "seventy," arose from a legend that the +version was made by seventy men, each in a separate room, translating +all the books; and the result showed the rendering alike, +word for word! The Septuagint became the current Bible of the +Jews in all lands except, perhaps, Pal´es-tine.<span class='pagenum'><a name="Page_107" id="Page_107">[107]</a></span></p> + +<p>3. <i>The Vulgate.</i> After Rome became the world's capital, and +the Latin language came into general use, especially west of Al-ex-an´dri-a, +in the Christian churches came a demand for the Bible in +Latin. Many versions of certain books were made, but the one that +at last superseded all the earlier translations was that prepared by +Jerome, about A. D. 400. This was called "the Vulgate," from the +Latin <i>vulgus</i>, "the common people." This was the Bible in general +use until the Reformation. But as the Latin language in its turn +ceased to be spoken the Bible was lost to the common people throughout +Europe, and was known only to scholars, mostly in the monasteries.</p> + +<p>VI. <b>Modern Versions.</b> Of these multitudes have been made; but +we will notice only a few of the most important in the line of succession +leading to our English Bible.</p> + +<p>1. <i>Wyclif's Bible.</i> John Wyclif was "The Morning Star of the +Reformation," preaching in England one hundred and fifty years +before Luther in Germany. Finding the Latin Bible inaccessible +to the common people, he prepared a version in the English of his +time, aided by other scholars. The New Testament was first translated, +beginning with the book of Revelation, in 1357, and nearly +all the Old Testament was translated by 1382, two years before +Wyclif died. This translation was made from the Vulgate, not from +the original Hebrew and Greek. As printing had not yet been +invented it was circulated in manuscript only, yet was read widely.</p> + +<p>2. <i>Tyndale's Bible.</i> After the invention of printing and the +great Reformation there was an awakened interest in the Bible. +William Tyndale, a scholar in Hebrew and Greek, gave his life to +the translation of the Scriptures, was exiled, and was martyred in +1536 on account of it. His New Testament in 1525 was the first +printed in English, and it was followed by the Pentateuch in 1530. +No one man ever made a better translation than Tyndale, which has +been followed in many renderings by nearly all the later versions.</p> + +<p>3. <i>The Great Bible.</i> Omitting the versions of Coverdale, Matthew, +and Taverner, we come to the first authorized version, made +under the direction of the English prime minister, Thomas Cromwell, +edited by Miles Coverdale, and published in 1539. It received +its name from its size, and from the fact that a copy of it was required +to be placed in every church in England.</p> + +<p>4. <i>The Geneva Bible</i> was translated by a company of English +exiles in Switzerland, and appeared in 1560. It was more convenient<span class='pagenum'><a name="Page_108" id="Page_108">[108]</a></span> +in form than the earlier editions, was divided into verses, +and printed in Roman letters—traits which made it popular, especially +among the nonconformists in England.</p> + +<p>5. <i>The Bishops' Bible</i> was prepared under the direction of Matthew +Parker, archbishop under Queen Elizabeth, by eight bishops +of the Church of England, and appeared in 1572. It had a limited +circulation, because it was really not quite as good as the Geneva +Bible; but it was the official version in England from 1572 to 1611.</p> + +<p>6. <i>The Douai Bible.</i> All the above-named versions, and many +others, were the work of Protestants. The Roman Catholics of +England found a version of their own a necessity; and, as they were +not allowed to prepare and publish one in England, the task was +undertaken by exiled Roman Catholics on the Continent. The New +Testament was published at Rheims, in France, in 1582; the Old +Testament at Douai, in Belgium, in 1610. This translation was +made from the Latin Bible of Jerome, and its marginal notes set +forth the Roman Catholic views. It is still the English Bible of +the Roman Catholic Church.</p> + +<p>7. <i>The King James Version.</i> In the reign of James I of England +many versions were in circulation, and for the sake of uniformity a +new translation was ordered by the king. This was made by forty-seven +scholars, occupying about three years, and was issued in 1611. +It became by degrees the standard English Bible, "The Authorized +Version," as it is called. It is the Bible which is still circulated +by the million every year, the Bible familiar to every reader.</p> + +<p>8. <i>The Revised Version.</i> The advance in scholarship, the increasing +knowledge of the ancient world, and the discovery of old +manuscripts unknown to earlier translators, caused a demand, +not for a new Bible, but for a revision of the text and of the translation +in common use. The Church of England led in the movement, +but invited the coöperation of scholars in every denomination of +Great Britain and America. In 1881 the New Testament appeared, +and in 1885 the entire Bible. Students everywhere recognized the +Revised Version as a great improvement upon the Authorized Version, +but it comes very slowly into use by the people.</p> + +<p>9. <i>The American Revised Version.</i> In the preparation of the +Revised Version of 1885 the American scholars proposed more radical +changes than the English revisers would admit. It was arranged +that the Americans should have their list of proposed changes<span class='pagenum'><a name="Page_109" id="Page_109">[109]</a></span> +published at the end of the version, but they should not publish +any Bible containing them in the text until 1900. The American +revisers continued their organization, and, aided by experience, +made a new revision throughout, which was published both in England +and America as "The American Revised Version," in 1901. +This work is by most students regarded as, upon the whole, better +than the Revised Version of 1885 and the best translation of the +Bible that has yet appeared.</p> + +<div class='center'><b>Blackboard Outline</b><br /></div><div class='bo'><div> + +<div class='center'> +<table border="0" cellpadding="0" cellspacing="0" summary="abbrev"> +<tr><td align='right'>I. </td><td align='left'><b>Name.</b> "H. B." <i>Biblia.</i> 39. 27. 66.</td></tr> +<tr><td align='right'>II. </td><td align='left'><b>Orig.</b> "Hi. Crit." 1. <i>Ora.</i> St. so. po. pro. trad.</td></tr> +<tr><td align='left'> </td><td align='left'>2. <i>Writ.</i> 1,600 y. 40 wri. "Works of authors."</td></tr> +<tr><td align='left'> </td><td align='left'>3. <i>Work of scr.</i> B. C. 400. Text not uniform.</td></tr> +<tr><td align='right'>III. </td><td align='left'><b>Lang.</b> 1. Heb. 2. Aram.</td></tr> +<tr><td align='right'>IV. </td><td align='left'><b>Form.</b> 1. Writ. parch. 2. Use in syn. 3. Use in sch.</td></tr> +<tr><td align='right'>V. </td><td align='left'><b>Ear. Ver.</b> 1. Tar. 2. Sept. 3. Vul.</td></tr> +<tr><td align='right' valign='top'>VI. </td><td align='left'><div class='hang1'><b>Mod. Ver.</b> 1. Wyc. 1382. 2. Tyn. 1525, 1530. 3. Gr. Bib. 1539. 4. Gen. Bib. 1560. 5. Bish. Bib. 1572. 6. Dou. Bib. 1582, 1610. 7. K. Jam. Ver. 1611. 8. Rev. Ver. 1881, 1885. 9. Am. Rev. Ver. 1901.</div></td></tr> +</table></div></div></div> + + +<div class='center'><br /><b>Review Questions</b></div> + +<div class="blockquot"><p>Review and answer again the questions on Sections I, II, III, IV of this lesson. +What is meant by "versions"? How did versions of the Old Testament become +necessary to the Jews? What were these versions called, and how did they arise? +How were they preserved? What called forth the Septuagint Version? In what +language was it? When was it prepared? What was the Jewish legend concerning +it? How did the Vulgate arise? Who made it? Why did it receive that name? +What did the Vulgate become? Repeat the names of the three most important +early versions. Name the nine most important modern versions. Who was Wyclif? +When did he live? When did his translation of the Bible appear? How was it +circulated? What two events in modern times increased the desire for the Bible in +the language of the people? What is said of Tyndale's version? What was the +Great Bible? Who directed its preparation? Who edited it? When was it published? +What was the Geneva Bible? Wherein did it differ from earlier Bibles? +Give the facts concerning the Bishops' Bible—originator, translators, date, characteristics. +What was the history of the Douai Bible? Where is that Bible used? +Tell the facts about the Authorized Version. How did the Revised Version arise? +How was it prepared? What new version has recently appeared, and how is it +regarded?</p><br /><br /></div> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The chronology of the Bible is not a matter of the divine revelation, and scholars +are not agreed with respect to the dates of early Scripture history. The system of +chronology commonly found in reference Bibles is that of Archbishop Usher, who +lived 1580-1656, long before the modern period of investigation in Bible lands. +According to this chronology A´dam was created B. C. 4004, the flood took place +B. C. 2348, and the call of A´bra-ham was B. C. 1928. But it is now an attested and +recognized fact that kingdoms were established in the Eu-phra´tes valley and beside +the Nile more than 4000 years before Christ. All of Usher's dates earlier than the +captivity of the Jews in Bab´y-lon are now discarded by scholars. We give in these +lessons no dates earlier than the call of A´bra-ham, which is doubtfully placed at +B. C. 2280, and regard none as certain before B. C. 1000.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> When the birth of Christ was adopted as an era of chronology, about A. D. 400 +a mistake of four years was made by the historian who first fixed it. Hence the +year in which Christ was born was in reality B. C. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> We give Mount Hor the traditional location, east of the Desert of Zin; but there +is strong reason for finding it west of the Desert of Zin, near Ka´desh-bar´ne-a.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Called in the Revised Version "guilt offering."</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> This is called in the Revised Version "the meal offering"; that is, the offering +to God of a meal to be eaten. It might be called "food offering."</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> According to Josephus; the fact is not stated in the Bible.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> The ecclesiastical year began with the month Abib, or Nisan, in the spring: the +civil year with the month Ethanim in the fall.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> The Old Testament name for the Sea of Gal´i-lee is Chin´ne-reth (ch as k), a +word meaning "harp-shaped."</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> The account of the sun and moon standing still is an extract from an ancient +poem, and is so printed in the Revised Version. The subject is discussed in Geikie's +Hours with the Bible, footnote with chapter 13.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> With regard to the destruction of the Ca´naan-ites: 1. Such destruction was the +almost universal custom of the ancient world. 2. It was observed by the Ca´naan-ites, +who were among the most wicked of ancient peoples. 3. It was necessary if Is´ra-el +was to be kept from the corruption of their morals, and upon Is´ra-el´s character +depended the world in after ages. 4. As a result of failing to extirpate the Ca´naan-ites +a vastly greater number of the Is´ra-el-ites were destroyed during the succeeding +centuries.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> With Jeph´thah is associated the only instance of human sacrifice offered to +Je-ho´vah in all Bible history; and this was by an ignorant freebooter, in a part of +the land farthest from the instructions of the tabernacle and the priesthood. When +we consider that the practice of human sacrifice was universal in the ancient world, +and that not only captives taken in war, but also the children of the worshipers, +were offered (2 Kings 3. 26, 27; Mic. 6. 7), this fact is a remarkable evidence of the +elevating power of the Is´ra-el-ite worship.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> With regard to Da´vid's crimes against U-ri´ah and his wife, note that no other +ancient monarch would have hesitated to commit such an act, or would have cared +for it afterward; while Da´vid submitted to the prophet's rebuke, publicly confessed +his sin, and showed every token of a true repentance.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Notice that while the prophets had been friendly to Da´vid, they were strongly +opposed to Sol´o-mon, and gave aid to his enemy Jer-o-bo´am (1 Kings 11. 29-39).</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> The dimensions as given in the Bible are all in cubits, a measure of uncertain +length, which I have estimated at eighteen inches; consequently all the figures +given in this study are to be regarded as approximate, not exact.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> There is no mention of either the table or the candlestick in Sol´o-mon's temple, +but instead ten tables and ten candlesticks in the Holy Place (2 Chron. 4. 7, 8). +The table and candlestick were in the tabernacle, and were also in the second and +third temples; but it is uncertain whether they actually stood in the temple of +Sol´o-mon.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> Nearly all the material in this lesson is drawn in an abbreviated form from The +Literary Study of the Bible, by Richard G. Moulton (Boston D. C. Heath & Co.), +a masterpiece on this subject, strongly recommended to the student. I have, however, +ventured to vary from Dr. Moulton's classification on some minor points—J. +L. H.</p></div> +</div> + +<hr style="width: 65%;" /> + +<div class='tnote'><b>Transcriber's Note:</b> + +<p>Obvious punctuation errors repaired.</p></div> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Outline Studies in the Old Testament +for Bible Teachers, by Jesse Lyman Hurlbut + +*** END OF THIS PROJECT GUTENBERG EBOOK OUTLINE STUDIES IN OLD TESTAMENT *** + +***** This file should be named 39014-h.htm or 39014-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/9/0/1/39014/ + +Produced by Emmy, Mark C. 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