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<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
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</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>
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