{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_39014/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_39014","id":"gutenberg_39014","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/39014","summary":null,"tags":["Bible. Old Testament -- Textbooks","Category: History - Religious","Category: Religion/Spirituality","Category: Teaching & Education"],"text":"Produced by Emmy, Mark C. Orton and the Online Distributed\nProofreading Team at https://www.pgdp.net (This file was\nproduced from images generously made available by The\nInternet Archive)\n\n\n\n\n\n\n\n\nTranscriber's Notes: Bold text is surrounded by =equal signs= and italic\ntext is surrounded by _underscores_.\n\n\nOUTLINE STUDIES\n\nIN\n\nTHE OLD TESTAMENT\n\nFOR\n\nBIBLE TEACHERS\n\nBy\n\nJESSE L. HURLBUT, D.D.\n\n[Illustration]\n\n NEW YORK: EATON & MAINS\n CINCINNATI: JENNINGS & GRAHAM\n\n\n\n\n Copyright, 1905, by\n EATON & MAINS\n\n\n\n\nPREFATORY\n\n\nTHIS book has been prepared at the request of the New York State Sunday\nSchool Association, through its Normal Committee. The desire was\nexpressed for a teacher-training course to include two years in the\nBible: one year upon subjects contained in the Old Testament, taking the\nhistorical point of view, and presenting with the history the lands and\nthe Israelite people, their institutions of worship; and a second year\nupon the New Testament, following the same plan.\n\nThose who have studied \"Revised Normal Lessons\" and \"Studies in Old\nTestament History\" will find most of these \"Outline Studies\" familiar;\nfor it has not been my purpose, as it was not the desire of the\ncommittee, to furnish a series of new lessons, but to have the subjects\nof Old Testament study brought together in one volume. Each subject,\nhowever, has been studied anew, and the results of recent knowledge,\nespecially in the chronology, have been incorporated in this revision.\nAt the request of the committee new lessons on \"The Old Testament as\nLiterature\" and \"How We Got Our Bible\" have been added.\n\nIt is my earnest desire that through these studies the Bible may be\nbetter understood and more thoroughly taught by the Sunday school\nteachers of our land.\n\n JESSE L. HURLBUT.\n\n South Orange, New Jersey,\n September, 1905.\n\n\n\n\nCONTENTS\n\n\n PAGE\n PREFATORY 3\n I. THE OLD TESTAMENT WORLD 7\n II. OLD TESTAMENT HISTORY 12\n III. THE BEGINNINGS OF BIBLE HISTORY 21\n IV. THE WANDERING IN THE WILDERNESS 26\n V. INSTITUTIONS OF ISRAELITE WORSHIP 33\n VI. THE LAND OF PALESTINE 41\n VII. THE CONQUEST OF CANAAN 46\n VIII. THE AGE OF THE HEROES 51\n IX. THE RISE OF THE ISRAELITE EMPIRE 57\n X. THE REIGN OF SOLOMON 63\n XI. THE TEMPLE ON MOUNT MORIAH 69\n XII. THE KINGDOM OF ISRAEL 75\n XIII. THE KINGDOM OF JUDAH 81\n XIV. THE CAPTIVITY OF JUDAH 84\n XV. THE JEWISH PROVINCE 92\n XVI. THE OLD TESTAMENT AS LITERATURE 99\n XVII. HOW WE GOT OUR BIBLE 104\n\n\n\n\nOutline Studies in the Old Testament\n\n\n\n\nFIRST STUDY\n\nThe Old Testament World\n\n\nThe Bible is primarily a book of history, and without some knowledge of\nits historical contents no one can rightly understand its revelation of\ndivine truth. But in order to know the history contained in the Old\nTestament we must obtain a view of the lands in which that history was\nwrought. We therefore study first of all the =Old Testament World=.\n\nI. =Location and Extent.= The history of the Old Testament was enacted\nupon a field less than half the area of the United States. It extended\nfrom the river Nile to the lands east of the Per'sian Gulf and from the\nnorthern part of the Red Sea to the southern part of the Cas'pi-an. The\nworld of Old Testament history was thus 1,400 miles long from east to\nwest and 900 miles wide from north to south, and it aggregated 1,110,000\nsquare miles, exclusive of large bodies of water.\n\nII. Let us begin the construction of the map by drawing upon its borders\n=Six Seas=, four of which are named in the Old Testament.\n\n1. The =Cas'pi-an Sea=, of which only the southern portion appears in\nthe northeastern corner of our map.\n\n2. The =Per'sian Gulf=, south of the Cas'pi-an, on the southeast.\n\n3. The =Red Sea=, on the southwest (Exod. 15. 4; Num. 33. 10; 1 Kings 9.\n26).\n\n4. The =Med-i-ter-ra'ne-an Sea=, on the central west. Note its names in\nJosh. 1. 4 and Deut. 34. 2.\n\n5. The =Dead Sea=, north of the eastern arm of the Red Sea (Gen. 14. 3;\nDeut. 4. 49; Joel 2. 20; Ezek. 47. 18).\n\n6. =Lake Chin'ne-reth= (ch pronounced as k), the name in the Old\nTestament for the Sea of Gal'i-lee (Num. 34. 11; Josh. 13. 27).\n\nIII. Next we indicate the =Mountain Ranges=, most of which, though\nimportant as boundaries, are not named in the Bible.\n\n1. We find the nucleus of the mountain system in =Mount Ar'a-rat=, a\nrange in the central north (Gen. 8. 4). From this great range three\ngreat rivers rise and four mountain chains branch forth.\n\n2. The =Cas'pi-an Range= extends from Ar'a-rat eastward around the\nsouthern shore of the Cas'pi-an Sea.\n\n[Illustration: MAP OF THE OLD TESTAMENT WORLD.]\n\n3. The =Za'gros Range= extends from Ar'a-rat southeasterly to the\nPer'sian Gulf, which it follows on the eastern border.\n\n4. The =Leb'a-non Range= extends from Ar'a-rat in a southwesterly\ndirection toward the Red Sea. Mount Her'mon, the mountain region of\nPal'es-tine, Mount Se'ir, on the south of the Dead Sea, and even Mount\nSi'nai, all belong to this chain (Deut. 3. 25; Josh. 13. 5; 1 Kings 5.\n6).\n\n5. The =Tau'rus Range=, from Ar'a-rat westward, following the northern\nshore of the Med-i-ter-ra'ne-an.\n\nIV. The =Rivers=, for the most part, follow the lines of the mountain\nranges.\n\n1. The =A-rax'es=, from Ar'a-rat eastward into the Cas'pi-an Sea, may be\ntaken as the northern boundary of the Old Testament world.\n\n2. The =Ti'gris=, called in the Bible _Hid'de-kel_, flows from Ar'a-rat,\non the southwestern slope of the Za'gros mountains, in a southeasterly\ndirection into the Per'sian Gulf (Gen. 2. 14; Dan. 10. 4).\n\n3. The =Eu-phra'tes=, the great river of the Bible world, rises on the\nnorthern slope of Ar'a-rat, flows westward to the Tau'rus, then\nsouthward, following Leb'a-non, then southeasterly through the great\nplain, and finally unites with the Ti'gris (Gen. 2. 14; 15. 18; Josh. 1.\n4; 24. 2).\n\n4. The =Jor'dan= flows between two parallel chains of the Leb'a-non\nrange southward into the Dead Sea (Gen. 13. 10; Num. 22. 1; Judg. 8. 4).\n\n5. The =Nile=, in Af'ri-ca, flows northward into the Med-i-ter-ra'ne-an\nSea (Gen. 41. 1; Exod. 2. 2).\n\nV. The Old Testament world has three =Natural Divisions=, somewhat\nanalogous to those of the United States.\n\n1. The =Eastern Slope=, from the Za'gros mountains eastward to the great\ndesert.\n\n2. The =Central Plain=, between the Za'gros and Leb'a-non mountains, the\nlarger portion a desert.\n\n3. The =Western Slope=, between Leb'a-non and the Med-i-ter-ra'ne-an\nSea.\n\nVI. We arrange the =Lands= according to the natural divisions, giving\nlocations, and not boundaries, as these changed in every age.\n\n1. On the eastern slope lie:\n\n 1.) =Ar-me'ni-a= (Rev. Ver., \"Ar'a-rat\"), between\n Mount Ar'a-rat and the Cas'pi-an Sea (2 Kings 19. 37).\n\n 2.) =Me'di-a=, south of the Cas'pi-an Sea (2 Kings 17.\n 6; Isa. 21. 2).\n\n 3.) =Per'sia=, south of Me'di-a and north of the\n Per'sian Gulf (Ezra 1. 1; Dan. 5. 28).\n\n2. In the central plain we find:\n\n (_a_) Between Mount Za'gros and the river Ti'gris:\n\n 4.) =As-syr'i-a=, on the north (2 Kings 15. 19; 17. 3).\n\n 5.) =E'lam=, on the south (Gen. 10. 22; 14. 1).\n\n (_b_) Between the rivers Ti'gris and Eu-phra'tes:\n\n 6.) =Mes-o-po-ta'mi-a=, on the north (Gen. 24. 10;\n Deut. 23. 4).\n\n 7.) =Chal-de'a=, on the south (Jer. 51. 24; Ezra 5.\n 12).\n\n (_c_) Between the river Eu-phra'tes and the Leb'a-non\n range:\n\n 8.) The great desert of =A-ra'bi-a= (2 Chron. 17. 11;\n 26. 7).\n\n3. On the western slope we find:\n\n 9.) =Syr'i-a=, extending from the Eu-phra'tes to\n Pal'es-tine (2 Sam. 8. 6; 1 Kings 22. 1).\n\n 10.) =Phoe-ni'cia=, a narrow strip between Mount\n Leb'a-non and the sea, north of Pal'es-tine.\n\n 11.) =Pal'es-tine=, \"the Holy Land,\" south of Syr'i-a\n and north of the Si-na-it'ic wilderness. Note its\n ancient name in Gen. 12. 5.\n\n 12.) The =Wilderness=, a desert south of Pal'es-tine,\n between the two arms of the Red Sea (Exod. 13. 18;\n Deut. 1. 19).\n\n 13.) =E'gypt=, on the northeast corner of Af'ri-ca\n (Gen. 12. 10; 37. 28).\n\nVII. In these lands out of many =Places= we name and locate only the\nmost important.\n\n 1. =E'den=, the original home of the human race,\n probably at the junction of the Ti'gris and\n Eu-phra'tes (Gen. 2. 8).\n\n 2. =Shu'shan=, or Su'sa, the capital of the Per'sian\n empire, in the province of E'lam (Esth. 1. 2).\n\n 3. =Bab'y-lon=, the capital of Chal-de'a, on the\n Eu-phra'tes (Gen. 10. 10; 2 Kings 25. 1).\n\n 4. =Nin'e-veh=, the capital of As-syr'i-a, on the\n Ti'gris (Gen. 10. 11; Jonah 3. 3).\n\n 5. =Ha'ran=, a home of A'bra-ham, in Mes-o-po-ta'mi-a\n (Gen. 11. 31).\n\n 6. =Da-mas'cus=, the capital of Syr'i-a, in the\n southern part of that province (Gen. 15. 2).\n\n 7. =Tyre=, the commercial metropolis of Phoe-ni'cia\n (Ezek. 27. 3).\n\n 8. =Je-ru'sa-lem=, the capital of Pal'es-tine (Judg.\n 1. 8).\n\n 9. =Mem'phis=, the early capital of E'gypt, on the\n Nile (Hos. 9. 6).\n\nOther names of places might be given indefinitely, but it is desirable\nnot to require the student to burden his memory with lists of names, and\ntherefore the most important only are given.\n\n\nHints to the Teacher\n\n Have a good blackboard for the map drawing, and see\n that each scholar is supplied with a tablet or pad of\n paper.\n\n 1. Let the teacher first draw on the board in presence\n of the class the boundaries of the _Seas_, and require\n the class to draw them also on tablet or pad, holding\n the pad so that its longest side will be from right to\n left. Inspect each pupil's design, and see that it is\n fairly correct, but do not seek for finished drawing.\n A rough sketch is all that should be desired.\n\n 2. Next draw the lines representing _Mountain Ranges_,\n and require the class to do the same. Review the names\n of the Seas, and also of the Mountain Ranges.\n\n 3. Place on the board the lines representing the\n _Rivers_, and let the pupils do the same, and review\n Seas, Mountains, and Rivers.\n\n 4. Show the three Natural Divisions; indicate on the\n map the _Lands_ in the order given, and let the pupils\n do the same. See that the pupils know the name and\n location of each Land, and review Seas, Mountains,\n Rivers, and Lands.\n\n 5. Indicate on the blackboard the _Places_ named in\n the lesson, and have the pupils also locate and name\n them. Review Seas, Mountains, Rivers, Lands, and\n Places.\n\n 6. Let the pupils redraw the map at home from copy,\n and at the next session of the class call upon five\n pupils to go in turn to the board--the first to draw\n the Seas, and then receive criticism from the class,\n the second the Mountains, the third the Rivers, the\n fourth the Lands, and the fifth the Places.\n\n 7. If another review could be given it would be an\n excellent plan to call for the reading of the Bible\n references in the lesson, and require a student to\n name and locate on the blackboard the Sea or Mountain\n or River or Land or Place named in the reference. It\n will abundantly reward the teacher to occupy three or\n four sessions of the class on this map and its\n reviews.\n\n 8. Let the pupils read all the facts of the lesson\n from the hints given in the following Blackboard\n Outline and answer all the Review Questions.\n\n\nBlackboard Outline\n\n I. =Loc. Ex.= N.--P. G. R. S.--Cas. 1,400. 900. 1,110,000.\n II. =Se.= Cas. Per. G. R. S. Med. S. D. S. L. Ch.\n III. =Mtn. Ran.= Ar. Cas. Zag. Leb. Tau.\n IV. =Riv.= Ar. Tig. Eup. Jor. Ni.\n V. =Nat. Div.= Ea. Sl. Cen. Pl. Wes. Sl.\n VI. =La.= 1. Ar. Me. Per. 2. Ass. El. Mes. Chal. Ar. 3. Syr.\n Phoe. Pal. Wil. Eg.\n VII. =Pla.= Ed. Sh. Bab. Nin. Har. Dam. Ty. Jer. Mem.\n\n\nReview Questions\n\n How large was the Old Testament world? Between what\n bodies of water was it located? What were its\n dimensions? Name its six important bodies of water.\n Locate each of these bodies of water. Name and\n describe its mountain ranges. Name and locate its five\n important rivers. State and describe its three natural\n divisions. Name and locate the lands of the eastern\n slope. Name and locate the lands of the central plain.\n Name and locate the lands of the western slope. Name\n its nine important places. Locate each of the nine\n places.\n\n\n\n\nSECOND STUDY\n\nOld Testament History\n\n\nThe divine revelation which the Bible contains is given in the form of a\nhistory. God revealed his plan of saving men not in a system of\ndoctrine, but in the record of his dealings with the world at large, and\nespecially with one people. To understand this revelation it is\nnecessary for us to view the great stream of history contained in the\nBible. Our study on this subject will include the principal events from\nthe creation of man, at a date unknown, to the birth of Christ.[1]\n\n\nPART ONE\n\nWe begin by dividing the entire field of time to the opening of the New\nTestament into five periods. Each of these we write at the head of a\ncolumn. (See the Blackboard Outline.)\n\n I. The Period of the Human Race.\n II. The Period of the Chosen Family.\n III. The Period of the Is'ra-el-ite People.\n IV. The Period of the Is'ra-el-ite Kingdom.\n V. The Period of the Jew'ish Province.\n\nI. We find in the opening of the Bible that the =Human Race= is the\nsubject of the history. This theme extends through the first eleven\nchapters of Genesis, which narrate the history of much more than half of\nthe time included in the Bible. During this long period no one tribe or\nnation or family is selected; but the story of all mankind is related by\nthe historian.\n\n1. This period begins with the =Creation of Man= (not the creation of\nthe _world_), at some unknown time which scholars have not been able to\nfix; and it ends with the =Call of A'bra-ham=, also at a date uncertain,\nthough given with some doubt at about B. C. 2280. With this event Bible\nhistory properly begins.\n\n2. Through this period it would appear that God dealt with each person\n_directly_, without mediation or organized institutions. We read of\nneither priest nor ruler, but we find God speaking individually with\nmen. (See Gen. 3. 9; 4. 6; 5. 22; 6. 13; and let the class find other\ninstances.) We call this, therefore, the period of =Direct\nAdministration=.\n\n3. All the events of this period may be connected with three epochs:\n\n 1.) =The Fall= (Gen. 3. 6), which brought sin into the\n world (Rom. 5. 12), and resulted in universal\n wickedness (Gen. 6. 5).\n\n 2.) =The Deluge= (Gen. 7. 11, 12). By this destruction\n the entire population of the world, probably confined\n to the Eu-phra'tes valley, was swept away (Gen. 7.\n 23), and opportunity was given for a new race under\n better conditions (Gen. 9. 18, 19).\n\n 3.) =The Dispersion= (Gen. 10. 25). Hitherto the race\n had massed itself in one region, and hence the\n righteous families were overwhelmed by their evil\n surroundings. But after the deluge an instinct of\n migration took possession of families, and soon the\n whole earth was overspread.\n\n4. In this period we call attention to three of its most important\n=Persons=:\n\n 1.) =Ad'am=, the first man (Gen. 5. 1, 2). His\n creation, fall, and history are briefly narrated.\n\n 2.) =E'noch=, who walked with God (Gen. 5. 24), and\n was translated without dying.\n\n 3.) =No'ah=, the builder of the ark (Gen. 6. 9), and\n the father of a new race.\n\n\nHints to the Teacher\n\n Let the teacher place the outline of the period on the\n blackboard, point by point, as the lesson proceeds,\n and let the class do the same on paper or in\n notebooks. Let every Scripture text be read in the\n class by a student, and let its bearing be shown. Call\n upon members of the class to give more complete\n account of the events and the persons named, and for\n this purpose let the first eleven chapters of Genesis\n be assigned in advance as a reading lesson.\n\n\nBlackboard Outline\n\n +---------------+-----------+-----------+-----------+------------+\n |I. Per. Hu. Ra.|II. Per. |III. Per. |IV. Per. |V. Per. |\n | | Ch. Fam.| Is. Peo.| Is. Kin.| Je. Prov.|\n +---------------+-----------+-----------+-----------+------------+\n | C. M. | | | | |\n | C. A. | | | | |\n +---------------+ | | | |\n | Dir. Adm. | | | | |\n +---------------+ | | | |\n | Fa. | | | | |\n | Del. | | | | |\n | Dis. | | | | |\n +---------------+ | | | |\n | A. E. N. | | | | |\n +---------------+-----------+-----------+-----------+------------+\n\n\nReview Questions\n\n What is the central theme of the Bible? How is this\n theme presented in the Bible? Why should we study the\n history in the Bible? What are the five periods of Old\n Testament history? What is the subject of the history\n during the first period? With what events does the\n first period begin and end? What is said concerning\n the dates of early events? What kind of divine\n government in relation to men is shown in the first\n period? Into what epochs is the first period\n subdivided? What results followed the first man's\n falling into sin? Where was the population of the\n world confined up to the time of the flood? How did\n the flood become a benefit to the world? What new\n instinct came to the human family after the flood?\n Name three important persons in the first period?\n State a fact for which each of these three men is\n celebrated.\n\n\nPART TWO\n\nII. A new chapter in Bible history opens at Gen. 12. 1. Here we find one\nfamily of the race is selected and made the subject of the divine\nrevelation. This was not because God loved one family more than others,\nbut because the world's salvation was to be wrought through that family\n(Gen. 12. 2, 3). Hence we call this the =Period of the Chosen Family=.\n\n1. This period extends from the =Call of A'bra-ham= (Gen. 12. 1), B. C.\n2280?, to the =Exodus from E'gypt=, B. C. 1270?.\n\n2. In this period we notice the recognition of _the family_. God deals\nwith each family or clan through its head, who is at once the priest and\nthe ruler (Gen. 17. 7; 18. 19; 35. 2). We call this period, therefore,\nthat of the =Patriarchal Administration=.\n\n3. We subdivide this period into three epochs:\n\n 1.) =The Journeyings of the Patriarchs= (Gen. 12. 5;\n 13. 17, 18; 20. 1, etc.). As yet the chosen family\n had no dwelling place, but lived in tents, moving\n throughout the land of promise.\n\n 2.) =The Sojourn in E'gypt.= In the lifetime of the\n patriarch Ja'cob, but at a date unknown, the\n Is'ra-el-ite family went down to E'gypt, not for a\n permanent home, but a \"sojourn,\" which lasted,\n however, many centuries (Gen. 46. 5-7; 50. 24).\n\n 3.) =The Oppression of the Is'ra-el-ites.= Toward the\n close of the sojourn the Is'ra-el-ite family, now\n grown into a multitude (Exod. 1. 7), endured cruel\n bondage from the E-gyp'tians (Exod. 1.13, 14). This\n was overruled to promote God's design, and led to\n their departure from E'gypt, which is known as \"the\n exodus,\" or going out.\n\n4. From the names of men in this period we select the following:\n\n 1.) =A'bra-ham=, the friend of God (James 2. 23).\n\n 2.) =Ja'cob=, the prince of God (Gen. 32. 28).\n\n 3.) =Jo'seph=, the preserver of his people (Gen. 45. 5).\n\n\nBlackboard Outline\n\n +------------+------------+-------------+------------+-------------+\n |I. Per. Hu. |II. Per. |III. Per. |IV. Per. |V. Per. |\n | Ra. | Ch. Fam.| Is. Peo. | Is. Kin.| Je. Prov.|\n +------------+------------+-------------+------------+-------------+\n | C. M. | C. A. | | | |\n | C. A. | E. E. | | | |\n +------------+------------+ | | |\n | Dir. Adm. | Patr. Adm. | | | |\n +------------+------------+ | | |\n | Fa. | Jou. Pat. | | | |\n | Del. | Soj. Eg. | | | |\n | Dis. | Opp. Isr. | | | |\n +------------+------------+ | | |\n | A. E. N. | A. J. J. | | | |\n +------------+------------+-------------+------------+-------------+\n\n\nReview Questions\n\n What is the name of the second period? Why is it so\n named? With what events does the second period begin\n and end? What kind of divine administration do we\n notice in the second period? Into what three epochs is\n the second period divided? What were the beneficial\n results of the bondage in E'gypt upon the\n Is'ra-el-ites? Name three persons of the second\n period? For what fact or trait is each of these three\n persons distinguished?\n\n\nPART THREE\n\nIII. When the Is'ra-el-ites went out of E'gypt a nation was born, and\nthe family became a state, with all the institutions of government.\nTherefore we call this the =Period of the Is'ra-el-ite People=.\n\n1. It opens with the =Exodus from E'gypt=, B. C. 1270? (Exod. 12.\n40-42), and closes with the =Coronation of Saul=, B. C. 1050?.\n\n2. During this period the government of the Is'ra-el-ites was peculiar.\nThe Lord was their only King (Judg. 8. 23), but there was a priestly\norder for religious service (Exod. 28. 1), and from time to time men\nwere raised up by a divine appointment to rule, who were called judges\n(Judg. 2. 16). This constituted the =Theocratic Administration=, or a\ngovernment by God.\n\n3. We subdivide this period as follows:\n\n 1.) =The Wandering in the Wilderness.= This was a part\n of God's plan, and trained the Is'ra-el-ites for the\n conquest of their land (Exod. 13. 17, 18). It lasted\n for forty years (Deut. 8. 2).\n\n 2.) =The Conquest of Ca'naan=, which immediately\n followed the crossing of the Jordan (Josh. 3. 14-17).\n The war was vigorously carried on for a few years, but\n the land was only seemingly conquered, for the native\n races remained upon the soil, and in some places were\n dominant until the time of Da'vid.\n\n 3.) =The Rule of the Judges.= From the death of\n Josh'u-a, B. C. 1200?, the people were directed by\n fifteen judges, not always in direct succession.\n\n4. This period has been justly called \"the Age of the Heroes\"; and from\nmany great men we choose the following:\n\n 1.) =Mo'ses=, the founder of the nation (Deut. 34.\n 10-12).\n\n 2.) =Josh'u-a=, the conqueror of Ca'naan (Josh. 11.\n 23).\n\n 3.) =Gid'e-on=, the greatest of the judges (Judg. 8.\n 28).\n\n 4.) =Sam'u-el=, the last of the judges (1 Sam. 12. 1,\n 2).\n\n\nBlackboard Outline\n\n +---------------+------------+------------+------------+-------------+\n |I. Per. Hu. Ra.|II. Per. |III. Per. |IV. Per. |V. Per. |\n | | Ch. Fam.| Is. Peo.| Is. Kin.| Je. Prov.|\n +---------------+------------+------------+------------+-------------+\n | C. M. | C. A. | E. E. | | |\n | C. A. | E. E. | C. S. | | |\n +---------------+------------+------------+ | |\n | Dir. Adm. | Patr. Adm. | The. Adm. | | |\n +---------------+------------+------------+ | |\n | Fa. | Jou. Pat. | Wan. Wil. | | |\n | Del. | Soj. Eg. | Con. Can. | | |\n | Dis. | Opp. Isr. | Ru. Jud. | | |\n +---------------+------------+------------+ | |\n | A. E. N. | A. J. J. | M. J. G. S.| | |\n +---------------+------------+------------+------------+-------------+\n\n\nReview Questions\n\n What is the third period of Bible history called? With\n what events did it begin and end? How was Is'ra-el\n governed during this period? What are its\n subdivisions? How many judges governed the\n Is'ra-el-ites after Josh'u-a? Name four important\n persons of the third period. State for what each of\n these persons was distinguished.\n\n\nPART FOUR\n\nIV. With the reign of the first king a new period opens. We now study\nthe history of the =Is'ra-el-ite Kingdom=. The kingdom was divided after\nthe reign of three kings, but even after the division it was regarded as\none kingdom, though in two parts.\n\n1. This period extends from the =Coronation of Saul=, B. C. 1050? (1\nSam. 11. 15), to the =Captivity of Bab'y-lon=, B. C. 587.\n\n2. During this period the chosen people were ruled by kings; hence this\nis named the =Regal Administration=. The king of Is'ra-el was not a\ndespot, however, for his power was limited, and he was regarded as the\nexecutive of a theocratic government (1 Sam. 10. 25).\n\n3. This period is divided into three epochs, as follows:\n\n 1.) =The Age of Unity=, under three kings, Saul,\n Da'vid, and Sol'o-mon, each reigning about forty\n years. In Da'vid's reign, about B. C. 1,000, the\n kingdom became an empire, ruling all the lands from\n E'gypt to the Eu-phra'tes.\n\n 2.) =The Age of Division.= The division of the kingdom\n took place B. C. 934, when two rival principalities,\n Is'ra-el and Ju'dah, succeeded the united empire, and\n all the conquests of Da'vid were lost (1 Kings 12. 16,\n 17). The kingdom of Is'ra-el was governed by nineteen\n kings, and ended with the fall of Sa-ma'ria, B. C.\n 721, when the Ten Tribes were carried into captivity\n in As-syr'i-a (2 Kings 17. 6) and became extinct.\n\n 3.) =The Age of Decay.= After the fall of Is'ra-el,\n Ju'dah remained as a kingdom for one hundred and\n thirty-four years, though in a declining condition. It\n was ruled by twenty kings, and was finally conquered\n by the Chal-de'ans. The Jews were carried captive to\n Bab'y-lon in B. C. 587 (2 Chron. 36. 16-20).\n\n4. The following may be regarded as the representative =Persons= of his\nperiod, one from each epoch:\n\n 1.) =Da'vid=, the great king (2 Sam. 23. 1), and the\n true founder of the kingdom.\n\n 2.) =E-li'jah=, the great prophet (1 Kings 18. 36).\n\n 3.) =Hez-e-ki'ah=, the good king (2 Kings 18. 1-6).\n\n\nBlackboard Outline\n\n +------------+-------------+--------------+-------------+------------+\n |I. Per. Hu. |II. Per. Ch. |III. Per. Is. |IV. Per. Is. |V. Per. Je. |\n | Ra. | Fam. | Peo. | Kin. | Prov. |\n +------------+-------------+--------------+-------------+------------+\n | C. M. | C. A. | E. E. | C. S. | |\n | C. A. | E. E. | C. S. | C. B. | |\n +------------+-------------+--------------+-------------+ |\n | Dir. Adm. | Patr. Adm. | The. Adm. | Reg. Adm. | |\n +------------+-------------+--------------+-------------+ |\n | Fa. | Jou. Pat. | Wan. Wil. | Ag. Un. | |\n | Del. | Soj. Eg. | Con. Can. | Ag. Div. | |\n | Dis. | Opp. Isr. | Ru. Jud. | Ag. Dec. | |\n +------------+-------------+--------------+-------------+ |\n | A. E. N. | A. J. J. | M. J. G. S. | D. E. H. | |\n +------------+-------------+--------------+-------------+------------+\n\n\nReview Questions\n\n What is the fourth period called? With what events did\n it begin and end? What were the dates of these two\n events? How were the people governed during this\n period? What were the three subdivisions of this\n period? Under whom did the kingdom become an empire?\n What was the extent of its empire? When did the\n division of the kingdom take place? What was the\n result of the division? How many were the kings of the\n Ten Tribes? With what event, and at what date, did the\n kingdom of Is'ra-el end? How long did Ju'dah last\n after the fall of Is'ra-el? How many kings reigned in\n Ju'dah? By what people was Ju'dah conquered? To what\n city were the Jews carried captive? Name three\n representative persons of the period of the kingdom.\n\n\nPART FIVE\n\nV. In the closing period of Old Testament history we find the tribe of\nJu'dah alone remaining, and during most of the time under foreign rule;\nso we name this the =Period of the Jew'ish Province=.\n\n1. It extends from the beginning of the =Captivity at Bab'y-lon=, B. C.\n587, to the =Birth of Christ=, B. C. 4.[2]\n\n2. During this period Ju-de'a was a subject land, except for a brief\nepoch. This may be called, therefore, the =Foreign Administration=, as\nthe rule was through the great empires in succession.\n\n3. This period may be subdivided into five epochs. For the first and a\npart of the second we have the Old Testament as our source of history;\nall the rest fall in the four centuries of silence between the Old and\nthe New Testament.\n\n 1.) =The Chal-de'an Supremacy.= Fifty years from the\n captivity, B. C. 587, to the conquest of Bab'y-lon by\n Cy'rus, B. C. 536, by which the Chal-de'an empire was\n ended, and the Jews were permitted to return to their\n land (Ezra 1. 1-3).\n\n 2.) =The Per'sian Supremacy.= About two hundred years\n from the fall of Bab'y-lon, B. C. 536, to the battle\n of Ar-be'la, B. C. 330, by which Al-ex-an'der the\n Great won the Per'sian empire. During this epoch the\n Jews were permitted to govern themselves under the\n general control of the Per'sian kings.\n\n 3.) =The Greek Supremacy.= Al-ex-an'der's empire\n lasted only ten years, but was succeeded by Greek\n kingdoms, under whose rule the Jews lived in\n Pal'es-tine for about one hundred and sixty years.\n\n 4.) =The Mac-ca-be'an Independence.= About B. C. 168\n the tyranny of the Greek king of Syr'i-a drove the\n Jews to revolt. Two years later they won their liberty\n under Ju'das Mac-ca-be'us, and were ruled by a line of\n princes called As-mo-ne'ans, or Mac-ca-be'ans, for one\n hundred and twenty-six years.\n\n 5.) =The Ro'man Supremacy.= This came gradually, but\n began officially in the year B. C. 40, when Her'od the\n Great received the title of king from the Ro'man\n senate. Thenceforth the Jew'ish province was reckoned\n a part of the Ro'man empire.\n\n4. In each epoch of this period we select one important =Person=.\n\n 1.) In the Chal-de'an supremacy, =Dan'iel=, the\n prophet and prince (Dan. 2. 48; 5. 12).\n\n 2.) In the Per'sian supremacy, =Ez'ra= the scribe, the\n framer of the Scripture canon and the reformer of the\n Jews (Ezra 7. 6, 10).\n\n 3.) In the Greek supremacy, =Si'mon the Just=, a\n distinguished high priest and ruler.\n\n 4.) In the Mac-ca-be'an independence, =Ju'das\n Mac-ca-be'us=, the liberator of his people.\n\n 5.) In the Ro'man supremacy, =Her'od the Great=, the\n ablest but most unscrupulous statesman of his age.\n This Ro'man supremacy lasted until A. D. 70, when\n Je-ru'sa-lem was destroyed by Ti'tus, and the Jew'ish\n state was extinguished by the emperor of Rome.\n\n\nBlackboard Outline\n\n +------------+-------------+--------------+-------------+--------------+\n |I. Per. Hu. |II. Per. Ch. |III. Per. Is. |IV. Per. Is. |V. Per. Je. |\n | Ra. | Fam. | Peo. | Kin. | Prov. |\n +------------+-------------+--------------+-------------+--------------+\n | C. M. | C. A. | E. E. | C. S. | C. B. |\n | C. A. | E. E. | C. S. | C. B. | Bi. Ch. |\n +------------+-------------+--------------+-------------+--------------+\n | Dir. Adm. | Patr. Adm. | The. Adm. | Reg. Adm. | For. Adm. |\n +------------+-------------+--------------+-------------+--------------+\n | Fa. | Jou. Pat. | Wan. Wil. | Ag. Un. | Ch. Sup. |\n | Del. | Soj. Eg. | Con. Can. | Ag. Div. | Per. Sup. |\n | Dis. | Opp. Isr. | Ru. Jud. | Ag. Dec. | Gk. Sup. |\n | | | | | Mac. Ind. |\n | | | | | Rom. Sup. |\n +------------+-------------+--------------+-------------+--------------+\n | A. E. N. | A. J. J. | M. J. G. S. | D. E. H. |D. E. S. J. H.|\n +------------+-------------+--------------+-------------+--------------+\n\n\nReview Questions\n\n What is the closing period of Old Testament history\n called? With what events and dates did it begin and\n end? How were the Jews governed during most of this\n time? Name its five epochs. Under whom did the Jews\n obtain independence? Name one person in each epoch of\n the fifth period, and for what he is distinguished.\n\n\n\n\nTHIRD STUDY\n\nThe Beginnings of Bible History\n\n\nHaving taken a general view of Bible history from the creation to the\ncoming of Christ, we now turn again to the record for a more careful\nstudy of each epoch. The aim will be not to give a mere catalogue of\nfacts, but as far as possible to show the relation of cause and effect,\nand to unfold the development of the divine purpose which is manifested\nthrough all the history in the Bible.\n\nI. We begin with the =Deluge= as the starting point of history. Back of\nthat event there may be studied biography, but not history; for history\ndeals less with individuals than with nations, and we know of no nations\nbefore the flood. With regard to the deluge we note:\n\n1. The _fact_ of a deluge is stated in Scripture (Gen. 7), and attested\nby the traditions of nearly all nations.\n\n2. Its _cause_ was the wickedness of the human race (Gen. 6. 5-7).\nBefore this event all the population of the world was massed together,\nforming one vast family and speaking one language. Under these\nconditions the good were overborne by evil surroundings, and general\ncorruption followed.\n\n3. Its _extent_ was undoubtedly not the entire globe, but so much of it\nas was occupied by the human race (Gen. 7. 23), probably the Eu-phra'tes\nvalley. Many Christian scholars, however, hold to the view that the book\nof Genesis relates the history of but one family of races, and not all\nthe race; consequently that the flood may have been partial, as far as\nmankind is concerned.\n\n4. Its _purpose_ was: 1.) To destroy the evil in the world. 2.) To open\na new epoch under better conditions for social, national, and individual\nlife.\n\nII. =The Dispersion of the Races.= 1. Very soon after the deluge a new\n_instinct_, that of _migration_, took possession of the human family.\nHitherto all mankind had lived together; from this time they began to\nscatter. As a result came tribes, nations, languages, and varieties of\ncivilization. \"The confusion of tongues\" was not the cause, but the\nresult, of this spirit, and may have been not sudden, but gradual (Gen.\n11. 2, 7).\n\n2. _Evidences of this migration_ are given: 1.) In the Bible (Gen. 9.\n19; 11. 8). 2.) The records and traditions of nearly all nations point\nto it. 3.) Language gives a certain proof; for example, showing that the\nancestors of the Eng'lish, Greeks, Ro'mans, Medes, and Hin'dus--races\nnow widely dispersed--once slept under the same roof. At an early period\nstreams of migration poured forth from the highlands of A'sia in every\ndirection and to great distances.\n\nIII. =The Rise of the Empires.= In the Bible world four centers of\nnational life arose, not far apart in time, each of which became a\npowerful kingdom, and in turn ruled all the Oriental lands. The strifes\nof these nations, the rise and fall, constitute the matter of ancient\nOriental history, which is closely connected with that of the Bible.\nThese four centers were: 1. _E'gypt_, in the Nile valley, founded not\nfar from B. C. 5000, and in the early Bible history having its capital\nat Mem'phis. 2. _Bab-y-lo'ni-a_, called also Shi'nar and Chal-de'a, on\nthe plain between the Ti'gris and Eu-phra'tes Rivers, near the Per'sian\nGulf, where a kingdom arose about B. C. 4500; of which Ba'bel or\nBab'y-lon was the greatest, though not the earliest, capital. 3.\n_As-syr'i-a_, of which the capital was Nin'e-veh (Gen. 10. 11). 4.\n_Phoe-ni'cia_, on the Med-i-ter-ra'ne-an seacoast, north of Pal'es-tine,\nhaving Si'don for its earlier and Tyre for its later capital, and\nholding its empire not on the land, but on the sea, as its people were\nsailors and merchants.\n\nIV. =The Migration of A'bra-ham=, B. C. 2280?. No other journey in\nhistory has the _importance_ of that transfer of the little clan of\nA'bra-ham from the plain of Bab-y-lo'ni-a to the mountains of\nPal'es-tine in view of its results to the world. Compare with it the\nvoyage of the Mayflower. Its causes were: 1. Probably the _migratory\ninstinct_ of the age, for it was the epoch of tribal movements. 2. The\n_political cause_ may have been the desire for liberty from the rule of\nthe Ac-ca'di-an dynasty that had become dominant in Chal-de'a. 3. But\nthe deepest _motive_ was _religious_, a purpose to escape from the\nidolatrous influences of Chal-de'a, and to find a home for the worship\nof God in what was then \"the new West,\" where population was thin. It\nwas by the call of God that A'bra-ham set forth on his journey (Gen. 12.\n1-3).\n\nV. =The Journeys of the Patriarchs.= For two centuries the little clan\nof A'bra-ham's family lived in Pal'es-tine as strangers, pitching their\ntents in various localities, wherever pasturage was abundant, for at\nthis time they were shepherds and herdsmen (Gen. 13. 2; 46. 34). Their\nhome was most of the time in the southern part of the country, west of\nthe Dead Sea; and their relations with the Am'o-rites, Ca'naan-ites, and\nPhi-lis'tines on the soil were generally friendly.\n\n[Illustration]\n\nVI. =The Sojourn in E'gypt.= After three generations the branch of\nA'bra-ham's family belonging to his grandson Ja'cob, or Is'ra-el,\nremoved to E'gypt (Deut. 26. 5), where they remained more than four\nhundred years. This stay in E'gypt is always called \"the sojourn.\" The\nevent which led directly to the descent into E'gypt was the selling of\nJo'seph (Gen. 37. 28). But we can trace a providential purpose in the\ntransfer. Its objects were:\n\n1. _Preservation._ The frequent famines in Pal'es-tine (Gen. 12. 10; 26.\n1; 42. 1-3) showed that as shepherds the Is'ra-el-ites could not be\nsupported in the land. On the fertile soil of E'gypt, with three crops\neach year, they would find food in abundance.\n\n2. _Growth._ At the end of the stay in Ca'naan the Is'ra-el-ites counted\nonly seventy souls (Gen. 46. 27); but at the close of the sojourn in\nE'gypt they had increased to nearly two millions (Exod. 12. 37; Num. 1.\n45, 46). The hot climate and cheap food of E'gypt have always caused an\nabundant population. In E'gypt, Is'ra-el grew from a family to a nation.\n\n3. _Isolation._ There was great danger to the morals and religion of the\nIs'ra-el-ites in the land of Ca'naan. A'bra-ham had sent to his own\nrelatives at Ha'ran for a wife for I'saac (Gen. 24. 3, 4) in order to\nkeep both the race and the faith pure. One of I'saac's sons married\nCa'naan-ite wives, and as a result his descendants, the E'dom-ites, lost\nthe faith and became idolaters (Gen. 26. 34, 35). Ja'cob sought his\nwives among his own relatives (Gen. 28. 1, 2). We note a dangerous\ntendency in Ja'cob's family to ally themselves with the Ca'naan-ites\n(Gen. 34. 8-10; 38. 1, 2). If they had stayed in Ca'naan the chosen\nfamily would have become lost among the heathen. But in E'gypt they\nlived apart, and were kept by the caste system from union with the\npeople (Gen. 46. 34; 43. 32). It was a necessary element in the divine\nplan that Is'ra-el should dwell apart from other nations (Num. 23. 9).\n\n4. _Civilization._ The E-gyp'tians were in advance of other nations of\nthat age in intelligence, in the organization of society, and in\ngovernment. Though the Is'ra-el-ites lived apart from them, they were\namong them and learned much of their knowledge. Whatever may have been\ntheir condition at the beginning of the sojourn, at the end of it they\nhad a written language (Exod. 24. 7), a system of worship (Exod. 19. 22;\n33. 7), and a leader who had received the highest culture of his age\n(Acts 7. 22). As one result of the sojourn the Is'ra-el-ites were\ntransformed from shepherds and herdsmen to tillers of the soil--a higher\nmanner of living.\n\n\nHints to the Teacher\n\n 1. Let the map of the Old Testament world be drawn by\n a pupil on the blackboard, and let all the lands and\n places referred to in this lesson be noted upon it.\n Indicate on this map the regions of the deluge, the\n four empires, the journey of A'bra-ham, and the route\n of the Is'ra-el-ites to E'gypt.\n\n 2. Let the references be read and their connection\n with the lesson be shown by the students.\n\n 3. Place on the board (and in the scholar's notebook)\n the outline of the lesson, and let additional details\n from the book of Genesis be given.\n\n 4. See that each pupil can read the Blackboard Outline\n and answer the Review Questions given below.\n\n\nBlackboard Outline\n\n I. =Del.= 1. Fac. Scrip. trad. 2. Cau. wick. rac. 3. Ext. 4. Pur.\n 1.) Des. ev. 2.) New ep.\n II. =Disp. Rac.= 1. Inst. mig. 2. Evid. 1.) Bib. 2.) Trad. 3.) Lang.\n III. =Rise Emp.= 1. Eg. 2. Chal. 3. Ass. 4. Sid. and Tyr.\n IV. =Mig. Abr.= Causes. 1. Mig. inst. 2. Pol. cau. 3. Rel. mot.\n V. =Jour. Patr.= Str. in Pal. Shep. Hom. Relat.\n VI. =Soj. in Eg.= Obj. 1. Pres. 2. Gro. 3. Isol. 4. Civ.\n\n\nReview Questions\n\n At what point does history begin? Name the six great\n events in early Bible history? How is the fact of a\n deluge attested? What was the moral cause of the\n flood? What was its extent? What was its purpose in\n the plan of God? What new spirit took possession of\n men soon after the flood? To what results did this\n lead? What was the relation of this fact to the\n confusion of tongues? What evidences of these\n migrations are found? What were the four great centers\n of national life in the Oriental world? What was the\n most important journey, in its results, in all\n history? What three causes are given for this\n migration? What was especially the religious motive of\n this journey? How long did A'bra-ham's descendants\n remain in Pal'es-tine? In what part of the country did\n they live? What were their relations with the native\n peoples in Pal'es-tine? What is meant by \"the\n sojourn\"? What was its immediate cause? What four\n providential results came to Is'ra-el through this\n sojourn? How long was the time of the sojourn? How\n were the Is'ra-el-ites protected from corruption\n through this sojourn? What was the effect of the\n sojourn upon their civilization?\n\n\n\n\nFOURTH STUDY\n\nThe Wandering in the Wilderness\n\n\nPART ONE\n\nI. =Preliminary Events.= As preparatory to the wilderness stage in the\nhistory of Is'ra-el certain events and processes are to be noted.\n\n1. =The Oppression of the Is'ra-el-ites= (Exod. I. 8-13). If the\nIs'ra-el-ites had been prosperous and happy in E'gypt they would have\nremained there, and the destiny of the chosen people would have been\nforgotten. Therefore, when E'gypt had given to Is'ra-el all that it\ncould the wrath of man was made to praise God; and by suffering the\nIs'ra-el-ites were made willing to leave the land of their sojourn and\nseek the land of promise. The nest was stirred up, and the young eaglet\nwas compelled to fly (Deut. 32. 11, 12). The Pha'raoh of the oppression\nis generally identified with Ram'e-ses II, who was reigning about B. C.\n1320.\n\n2. =The Training of Mo'ses.= Therein was another element of preparation.\nNo common man could have wrought the great work of liberation, of\nlegislation, and of training which Is'ra-el needed.\n\n3. =The Ten Plagues.= But if it was needful to make the Is'ra-el-ites\nwilling to depart it was also needful to make the E-gyp'tian king and\nhis people willing to let them depart; and this was accomplished by the\nplagues which fell upon E'gypt, showing Is'ra-el as under God's peculiar\ncare and the gods of E'gypt powerless to protect their people.\n\n4. =The Passover= (Exod. 12. 21-28). This service represented three\nideas: 1.) It was the springtide festival. 2.) It commemorated the\nsudden departure from E'gypt, when there was not even time to \"raise the\nbread\" before leaving (Exod. 12. 34-39). 3.) It was an impressive\nprophecy of Christ, the slain Lamb of God (Exod. 12. 21, 22).\n\n5. =The Exodus= (Exod. 12. 40, 41). The word means \"going out.\" This was\nthe birthday of a nation, the hour when the Is'ra-el-ites rose from\nbeing merely a mass of men to become a people. The date of the exodus\nis uncertain, but the best scholars have concluded that it took place in\nthe reign of the King Me-neph'thah (or Me-re-neph'thah), who may have\nreigned about B. C. 1270.\n\n[Illustration: JOURNEYS OF THE ISRAELITES]\n\nII. In order to follow the journeys of the Is'ra-el-ites we must draw a\nmap of the =Wilderness of the Wandering=.\n\n1. Draw the coast lines, and note =three Seas=. 1.) The \"great sea,\" or\n_Med-i-ter-ra'ne-an_ (Josh. 1. 4). 2.) The _Red Sea_ (Exod. 13. 18),\n(Gulfs of Su-ez' and Ak'a-ba). 3.) The _Dead Sea_.\n\n2. Draw the mountain ranges, and note =five Deserts=. 1.) The _Desert of\nShur_ (Exod. 15. 22), between Go'shen and Ca'naan. 2.) The _Desert of\nPa'ran_, in the center of the Si-na-it'ic triangle (Num. 10. 12). This\nis the wilderness in which thirty-eight of the forty years were passed\n(Deut. 1. 19). 3.) The _Desert of E'tham_ (Num. 33. 8), on the shore of\nthe Gulf of Su-ez'. 4.) The _Desert of Sin_, near Mount Si'nai (Exod.\n16. 1). 5.) The _Desert of Zin_, the desolate valley between the Gulf of\nAk'a-ba and the Dead Sea, now called the Ar'a-bah (Num. 13. 21).\n\n3. Locate also the =five Lands= of this region. 1.) _Go'shen_, the land\nof the sojourn (Exod. 9. 26). 2.) _Mid'i-an_, the land of Mo'ses'\nshepherd life (Exod. 2. 15), on both sides of the Gulf of Ak'a-ba. 3.)\n_E'dom_, the land of E'sau's descendants, south of the Dead Sea (Num.\n21. 4). 4.) _Mo'ab_, the land of Lot's descendants, east of the Dead Sea\n(Num. 21. 13). 5.) _Ca'naan_, the land of promise (Gen. 12. 7).\n\n4. Fix also the location of =three Mountains=. 1.) _Mount Si'nai_, where\nthe law was given (Exod. 19. 20). 2.) _Mount Hor_,[3] where Aar'on died\n(Num. 20. 23-28). 3.) _Mount Ne'bo_ (Pis'gah), where Mo'ses died (Deut.\n34. 1).\n\n5. Notice also =seven Places=, some of which are clearly, others not so\ndefinitely, identified. 1.) _Ram'e-ses_, the starting point of the\nIs'ra-el-ites (Exod. 12. 37). 2.) _Ba'al-ze'phon_, the place of crossing\nthe Red Sea (Exod. 14. 2). 3.) _Ma'rah_, where the bitter waters were\nsweetened (Exod. 15. 22-25). 4.) _E'lim_, the place of rest (Exod. 15.\n27). 5.) _Reph'i-dim_, the place of the first battle, near Mount Si'nai\n(Exod. 17. 8-16). 6.) _Ka'desh-bar'ne-a_, whence the spies were sent\nforth (Num. 13. 26). 7.) _Ja'haz_, in the land of Mo'ab, south of the\nbrook Ar'non, where a victory was won over the Am'or-ites (Num. 21. 23,\n24).\n\n\nBlackboard Outline\n\n I. =Pre. Even.= 1. Opp. Isr. 2. Tra. Mos. 3. Ten Pla. 4. Pass.\n 5. Exod.\n II. =Wil. Wan.= 1. Seas. 1.) M. S. 2.) R. S. [G. S., G. A.] 3) D. S.\n 2. Des. 1.) D. Sh. 2.) D. Par. 3.) D. Eth. 4.) D. Si. 5.) D. Zi.\n 3. Lan. 1.) Gos. 2.) Mid. 3.) Ed. 4.) Mo. 5.) Can.\n 4. Mts. 1.) Mt. Sin. 2.) Mt. H. 3.) Mt. Neb.\n 5. Pla. 1.) Ram. 2.) B.-zep. 3.) Mar. 4.) El. 5.) Rep. 6.) Kad.-bar.\n 7.) Jah.\n\n\nReview Questions\n\n Name five events which were preparatory to the\n wandering. What made the Is'ra-el-ites willing to\n leave E'gypt? What three ideas were connected with the\n passover? What is meant by the exodus? What are the\n three seas of the map illustrating the wandering? Name\n five deserts of this region? In which desert were the\n most years passed? What were the two deserts on the\n shore of the Red Sea? Where was the Desert of Zin?\n Which desert was between E'gypt and Pal'es-tine? Name\n and locate five lands of this region. Which land was\n nearest to E'gypt? Which land was on the eastern arm\n of the Red Sea? Which land lay east of the Dead Sea?\n Which land was south of the Dead Sea? Name three\n mountains in this region. What event took place on\n each of these mountains? Name two places between\n E'gypt and the Red Sea. Name three places on the route\n between the Red Sea, and an event at each place. What\n place was south of Ca'naan and near it? What events\n occurred at this place? What two places were\n battlefields?\n\n\nPART TWO\n\nIII. On our map we indicate the =Journeys of the Is'ra-el-ites=, and at\nthe same time note the principal events of the wandering.\n\n1. _From Ram'e-ses to the Red Sea_ (Exod. 12. 37; 14. 9). With this\nnote: 1.) The crossing of the Red Sea.\n\n2. _From the Red Sea to Mount Si'nai._ Events: 2.) The waters of Ma'rah\n(Exod. 15. 23-26). 3.) The repulse of the Am'a-lek-ites (Exod. 17.\n8-16). 4.) The giving of the law at Mount Si'nai. Here the camp was kept\nfor a year, and the organization of the people was effected.\n\n3. _From Mount Si'nai to Ka'desh-bar'ne-a._ At the latter place\noccurred: 5.) The sending out of the spies and their return (Num. 13.\n1-26). 6.) The defeat at Hor'mah, north of Ka'desh-bar'ne-a (Num. 14.\n40-45). It was the purpose of Mo'ses to lead the people at once from\nKa'desh up to Ca'naan. But their fear of the Ca'naan-ite and Am'or-ite\ninhabitants made them weak; they were defeated and driven back into the\nDesert of Pa'ran, where they wandered thirty-eight years, until the\ngeneration of slavish souls should die off, and a new Is'ra-el, the\nyoung people, trained in the spirit of Mo'ses and Josh'u-a and fitted\nfor conquest, should arise in their places.\n\n4. _From Ka'desh-bar'ne-a through the Desert of Pa'ran and Return._ This\nwas the long wandering of thirty-eight years. We trace the route from\nKa'desh, around the Desert of Pa'ran, to Mount Hor, to E'zi-on-ge'ber at\nthe head of the Gulf of Ak'a-ba, and at last to Ka'desh once more (Num.\n20. 1). There occurred: 7.) The water from the rock at Ka'desh and\nMo'ses's disobedience (Num. 20. 10-12). 8.) The repulse by A'rad (Num.\n21. 1). It would seem that the Is'ra-el-ites made a second attempt to\nenter Ca'naan on the south, and were again defeated, though not so\nseverely as before.\n\n5. _From Ka'desh-bar'ne-a around E'dom to the River Jor'dan._ After this\nsecond defeat Mo'ses desired to lead the people through the land of the\nE'dom-ites, and to enter Ca'naan by crossing the Jor'dan (Num. 20. 14).\nBut the E'dom-ites refused to permit such an army to pass through their\nland (Num. 20. 18-21). Hence the Is'ra-el-ites were compelled to go down\nthe Desert of Zin, past E'dom, as far as the Red Sea, then east of\nE'dom--a very long and toilsome journey (Num. 21. 4). Note with this\njourney: 9.) The brazen serpent (Num. 21. 6-9; John 3. 14, 15). 10.) The\nvictory over the Am'or-ites (Num. 21. 23,24). This victory gave to the\nIs'ra-el-ites control of the country from Ar'non to Jab'bok, and was the\nfirst campaign of the conquest. The long journey was now ended in the\nencampment of the Is'ra-el-ites at the foot of Mount Ne'bo, on the\neastern bank of the Jor'dan, near the head of the Dead Sea. 11.) The\nlast event of the period was the death of Mo'ses, B. C. 1451 (Deut. 34.\n5-8).\n\nIV. =The Results of the Wandering.= These forty years of wilderness life\nmade a deep impress upon the Is'ra-el-ite people, and wrought great\nchanges in their character.\n\n1. It gave them certain _Institutions_. From the wilderness they brought\ntheir tabernacle and all its rites and services, out of which grew the\nmagnificent ritual of the temple. The Feast of Passover commemorated the\nexodus, the Feast of Pentecost the giving of the law, the Feast of\nTabernacles (during which for a week the people lived in huts and\nbooths) the outdoor life in the desert.\n\n2. Another result was _National Unity_. When the Is'ra-el-ites left\nE'gypt they were twelve unorganized tribes, without a distinct national\nlife. Forty years in the wilderness, meeting adversities together,\nfighting enemies, marching as one host, made them a nation. They emerged\nfrom the wilderness a distinct people, with one hope and aim, with\npatriotic self-respect, ready to take their place among the nations of\nthe earth.\n\n3. _Individual Liberty._ They had just been set free from the tyranny of\nthe most complete governmental machine on the face of the earth. In\nE'gypt the man was nothing; the state was everything. The Is'ra-el-ite\nsystem was an absolute contrast to the E-gyp'tian. For centuries after\nthe exodus the Is'ra-el-ites lived with almost no government, each man\ndoing what was right in his own eyes. They were the freest people on\nearth, far more so than the Greeks or the Ro'mans during their\nrepublican epochs. Mo'ses trained them not to look to the government for\ntheir care, but to be a self-reliant people, able to take care of\nthemselves. If they had passed this initial stage of their history\nsurrounded by kingdoms they would have become a kingdom. But they\nlearned their first lessons of national life in the wilderness,\nuntrammeled by environment and under a wise leader, who sought to train\nup a nation of kings instead of a kingdom.\n\n4. _Military Training._ We trace in the history of those forty years a\ngreat advance in military discipline. After crossing the Red Sea, Mo'ses\ndid not wish to lead them by the direct route to Ca'naan lest they\nshould \"see war\" (Exod. 13. 17, 18). Attacked by the Am'a-lek-ites soon\nafter the exodus, the Is'ra-el-ites were almost helpless (Exod. 17.\n8-16; Deut. 25. 17-19). A year later they were the easy prey of the\nCa'naan-ites at Hor'mah (Num. 14. 40-45). Forty years after they crossed\nthe Jor'dan, and entered Ca'naan a drilled and trained host, a\nconquering army. This discipline and spirit of conquest they gained\nunder Mo'ses and Josh'u-a in the wilderness.\n\n5. _Religious Education._ This was the greatest of all the benefits\ngained in the wilderness. They were brought back from the idolatries of\nE'gypt to the faith of their fathers. They received God's law, the\nsystem of worship, and the ritual which brought them by its services\ninto a knowledge of God. Moreover, their experience of God's care taught\nthem to trust in Je-ho'vah, who had chosen them for his own people. Even\nthough the mass of the people might worship idols, there was always from\nthis time an Is'ra-el of the heart that sought and obeyed God.\n\n\nBlackboard Outline\n\n III. =Jour. and Even.= Jour. 1. Ram.--R. S. 1.) Cr. R. S.\n Jour. 2. R. S.--Mt. Sin. 2.) Wat. Mar. 3.) Rep. Am. 4.) Giv. 1.\n Jour. 3. Mt. Sin.--Kad.-bar. 5.) Sen. sp. 6.) Def. Hor.\n Jour. 4. Kad.-bar.--Des. Par.--Ret. 7.) Wat. roc. Kad. 8.) Rep. Ar.\n Jour. 5. Kad.-bar.--Ed.--Riv. Jor. 9.) Bra. ser. 10.) Vic. ov. Amo.\n 11.) Dea. Mos.\n IV. =Res. Wan.= 1. Ins. 2. Nat. Un. 3. Ind. Lib. 4. Mil. Tra.\n 5. Rel. Ed.\n\n\nReview Questions\n\n State the route of the first journey. What was the\n great event of this journey? What was the second\n journey? What events are named with this journey? What\n was the third journey? What two events took place with\n this journey? What was the longest journey? Name four\n places of this journey? Name two events near its\n close. What was the last journey? What events took\n place at this time? Where was the last encampment of\n the Is'ra-el-ites? What institutions originated during\n this period? What was the political effect of this\n epoch upon the people? How did it give them liberty?\n What was the influence in military affairs? What were\n its results upon the religion of the people?\n\n\n\n\nFIFTH STUDY\n\nInstitutions of Israelite Worship\n\n\nPART ONE\n\nIn the Old Testament we note certain forms and institutions for worship,\nand as some of these received their shaping during the wilderness life\nof the Is'ra-el-ites, we give a brief account of such institutions at\nthis place in the history.\n\nI. Earliest of all institutions for worship we find the =Altar=, and\nthroughout the Old Testament the altar worship stands prominent.\n\n1. =Its Principle=, the root idea underlying the altar, was of a meeting\nbetween God and man. As the subject always came to his ruler with a gift\nin his hands, so the worshiper brought his offering to his god, whether\nJe-ho'vah, the God of Is'ra-el, or Ba'al, the divinity of the\nCa'naan-ites.\n\n2. =Its Origin= is unknown, but it was early sanctioned by a divine\napproval of the worship connected with it (Gen. 4. 3, 4; 8. 20; 12. 8).\n\n3. =Its Universality.= There was scarcely a people in the ancient world\nwithout an altar. We find that the worship of every land and every\nreligion was associated with altars. (See allusions in Isa. 65. 3; 2\nKings 16. 10; Acts 17. 23, to altars outside of the Is'ra-el-ite faith.)\n\n4. =Its Material.= Among the Is'ra-el-ites it was of earth or unhewn\nstone. Where metal or wood was used it was merely for a covering, the\ntrue altar being of earth inside. The laws of Is'ra-el forbade any\ncarving of the stone which might lead to idol worship (Exod. 20. 24,\n25).\n\n5. =Its Limitation.= In the patriarchal age the chief of the clan was\nthe priest, the altar stood before his tent, and there was but one altar\nfor the clan, which thus represented one family. When Is'ra-el became a\nnation only one altar was allowed by the law, carrying out the idea that\nall the Twelve Tribes were one family (Deut. 12. 13, 14; Josh. 22. 16).\nYet the law, if known to the Is'ra-el-ites, was constantly ignored by\nthe prophets (1 Sam. 7. 9; 1 Kings 18. 31, 32).\n\n6. =Its Prophetic Purpose=, as revealed in the New Testament, was to\nprefigure the cross whereon Christ died (John 1. 29; Heb. 9. 22; 1 Pet.\n3. 18).\n\nII. The =Offerings=, as fully developed and named in the law, were of\nfive kinds, as follows:\n\n1. =The Sin Offering.= 1.) This regarded the worshiper as a sinner, and\nexpressed the means of his reconciliation with God. 2.) The offering\nconsisted of an animal. 3.) The animal was slain and burned without the\ncamp. 4.) Its blood was sprinkled on the altar of incense in the Holy\nPlace (Lev. 4. 3-7).\n\n2. =The Burnt Offering.= 1.) This regarded the worshiper as already\nreconciled, and expressed his consecration to God. 2.) It consisted of\nan animal, varied according to the ability of the worshiper. 3.) The\nanimal was slain and burned on the altar. 4.) Its blood was poured out\non the altar, a token that the life of the worshiper was given to God\n(Lev. 1. 2-9).\n\n3. =The Trespass Offering.=[4] 1.) This represented the divine\nforgiveness of an actual transgression, whether against God or man, as\ndistinguished from the condition of a sinner represented in the sin\noffering. 2.) The offering consisted of an animal, generally a ram,\nthough a poor person might bring some flour. 3.) The animal was slain\nand burned on the altar. 4.) The blood was poured out at the base of the\naltar (Lev. 5. 1-10).\n\n4. =The Meat Offering.=[5] 1.) This expressed the simple idea of\nthanksgiving to God. 2.) It consisted of vegetable food. 3.) The\noffering was divided between the altar and the priest; one part was\nburned on the altar, the other presented to the priest to be eaten by\nhim as food (Lev. 2. 1-3).\n\n5. =The Peace Offering.= 1.) This expressed fellowship with God in the\nform of a feast. 2.) It consisted of both animal and vegetable food. 3.)\nThe offering was divided into three parts, one part burned upon the\naltar, a second eaten by the priest, a third part eaten by the worshiper\nand his friends as a sacrificial supper. Thus God, the priest, and the\nworshiper were all represented as taking a meal together.\n\n\n\nBlackboard Outline\n\n +--------------------------------------------------------------------+\n | I. =Alt.= 1. Prin. 2. Orig. 3. Univ. 4. Mat. 5. Lim. 6. Proph. Pur.|\n |II. =Off.= |\n | 1. Si. Off. |Sin. rec. G.|An. |Sl. bur. |Spr. alt. inc. |\n | 2. Bu. Off. |Con. G. |An. |Sl. bur. |Pou. alt. |\n | 3. Tre. Off.|For. trans. |An. |Sl. bur. |Pou. ba. alt. |\n | 4. Me. Off. |Tha. Gd. |Veg. |Alt. pri. | |\n | 5. Pea. Off.|Fel. G. |An. veg.|Alt. pri. wor.| |\n +--------------+------------+--------+--------------+----------------+\n\n\nReview Questions\n\n What two institutions of the Old Testament are here\n presented? What shows the universality of the altar in\n connection with worship? What is said of the origin of\n the altar? Of what material were the earliest altars\n made? What was the religious idea in the altar? What\n prophetic purpose did the altar have? Name the five\n kinds of offerings. How did the sin offering regard\n the worshiper? What did the sin offering express? Of\n what did the sin offering consist? What was done with\n the offering? What was done with the blood? What was\n the design of the burnt offering? Of what did the\n burnt offering consist? What was done with the animal?\n What was done with the blood in the burnt offering?\n Wherein did the trespass offering differ from the sin\n offering? Of what did the trespass offering consist?\n What was done with the sacrifice? What did the meat\n offering express? Of what did it consist? How was the\n meat offering used? What was expressed by the peace\n offering? Of what did it consist? What was done with\n the peace offering?\n\n\nPART TWO\n\nThe Tabernacle\n\n1. When the family of A'bra-ham grew into a people its unity was\nmaintained by regarding the altar--and but one altar for all the Twelve\nTribes--as the religious center of the nation.\n\n2. To the thought of the altar as the meeting place with God was added\nthe conception of God dwelling among his people in a sanctuary and\nreceiving homage as the King of Is'ra-el (Exod. 25. 8).\n\n3. Thus the altar grew into the Tabernacle, which was the sanctuary\nwhere God was supposed to dwell in the midst of the camp. As was\nnecessary among a wandering people, it was constructed of such materials\nas could be easily taken apart and carried on the march through the\nwilderness.\n\nIn considering the Tabernacle and its furniture we notice the following\nparticulars:\n\nI. =The Court=, an open square surrounded by curtains, 150 by 75 feet in\nextent, and occupying the center of the camp of Is'ra-el (Exod. 27.\n9-13). In this stood the Altar, the Laver, and the Tabernacle itself.\n\nII. =The Altar of Burnt Offerings= stood within the court, near its\nentrance. It was made of wood plated with \"brass\" (which is supposed to\nmean copper), was 71/2 feet square and 41/2 feet high. On this all the\nburnt sacrifices were offered (Exod. 27. 1; 40. 29), except the sin\noffering.\n\nIII. =The Laver= contained water for the sacrificial purifyings. It\nstood at the door of the tent, but its size and form are unknown (Exod.\n30. 17-21).\n\nIV. =The Tabernacle= itself was a tent 45 feet long, 15 feet wide. Its\nwalls were of boards, plated with gold, standing upright; its roof of\nthree curtains, one laid above another. Whether there was a ridge-pole\nor not is uncertain. It was divided, by a veil across the interior, into\ntwo apartments, the Holy Place and the Holy of Holies (Exod. 36. 8-38).\n\nV. =The Holy Place= was the larger of the two rooms into which the tent\nwas divided, being 30 feet long by 15 wide. Into this the priests\nentered for the daily service. It contained the Candlestick, the Table,\nand the Altar of Incense (Heb. 9. 2).\n\n[Illustration: DIAGRAM SHOWING LOCATION OF THE OBJECTS WITHIN THE\nTABERNACLE COURT.]\n\nVI. =The Candlestick= (more correctly, \"lampstand\") stood on the left\nside of one entering the Holy Place; made of gold, and bearing seven\nbranches, each branch holding a lamp (Exod. 25. 31-37).\n\nVII. =The Table= stood on the right of one entering the Holy Place; made\nof wood, covered with gold; 3 feet long, 11/2 feet wide, 21/4 feet\nhigh; contained 12 loaves of bread, called \"the bread of the presence\"\n(Exod. 37. 10, 11).\n\nVIII. =The Altar of Incense= stood at the inner end of the Holy Place,\nnear the veil; made of wood, covered with gold; 11/2 feet square and 3\nfeet high. On it the incense was lighted by fire from the Altar of Burnt\nOfferings (Exod. 30. 1, 2).\n\nIX. =The Holy of Holies= was the innermost and holiest room in the\nTabernacle, into which the high priest alone entered on one day in each\nyear (the Day of Atonement); in form a cube of 15 feet. It contained\nonly the Ark of the Covenant (Heb. 9. 3).\n\nX. =The Ark of the Covenant= was a chest containing the stone tablets of\nthe Commandments; made of wood, covered on the outside and inside with\ngold; 3 feet 9 inches long, 2 feet 3 inches wide and high. Through gold\nrings on the sides were thrust the staves by which it was borne on the\nmarch. Its lid, on which stood two figures of the cherubim, was called\n\"the mercy seat.\" On this the high priest sprinkled the blood on the Day\nof Atonement (Exod. 25. 17, 18; Heb. 9. 7).\n\n\nBlackboard Outline\n\n THE TABERNACLE\n\n I. =Cou.= sq. 150. 75. (Al. Lav. Tab.)\n II. =Alt.= woo. br. 71/2. 41/2.\n III. =Lav.= do. ten.\n IV. =Tab.= 45. 15. bds. cur. (H.P. H.H.)\n V. =Ho. Pl.= 30. 15. (Can. Tab. Alt. Inc.)\n VI. =Can.= go. 7 bran.\n VII. =Tab.= 3. 11/2. 21/4. 12 loa.\n VIII. =Alt. Inc.= woo. gol. 11/2. 3.\n IX. =Ho. Hol.= 15. 15. 15. (Ar. Cov.)\n X. =Ar. Cov.= wo. go. 3,9. 2,3. \"mer. se.\"\n\n\nReview Questions\n\n How was the unity of the Is'ra-el-ite people\n maintained? What was the conception or thought in the\n Tabernacle? Why was it constructed of such material?\n What was the court of the Tabernacle? What were the\n dimensions of the court? What stood in the court? What\n were the materials of the Altar of Burnt Offerings?\n What was the size of this altar? What was the laver,\n and where did it stand? What was the Tabernacle\n itself? Into what rooms was it divided? How was it\n covered? What were the dimensions of the Holy Place?\n What did the Holy Place contain? What was the form of\n the candlestick? Where did the candlestick stand? Of\n what was the Altar of Incense made? What were its\n dimensions? For what was this altar used? What were\n the dimensions of the Holy of Holies? What did the\n Holy of Holies contain? Who alone entered this room,\n and how often? What was the Ark of the Covenant? What\n was the \"mercy seat\"?\n\n\nPART THREE\n\nThe Sacred Year\n\nI. Among the Is'ra-el-ites certain institutions of worship were observed\nat regular intervals of time which have been called the =Periodical\nInstitutions=. These were:\n\n1. =The Sabbath=, observed one day in seven; of which the root idea is\nthe giving to God a portion of our time. (See references in the Old\nTestament: Gen. 2. 3; Exod. 20. 8-11; Isa. 56. 2; 58. 13.) In the New\nTestament we find the first day of the week gradually taking its place\namong the early Christians (Acts 20. 7; 1 Cor. 26. 2; Rev. 1. 10).\n\n2. =The New Moon=, which was the opening day of each month; regarded as\na sacred day, and celebrated with religious services (Num. 10. 10; 2\nKings 4. 23).\n\n3. =The Seven Annual Solemnities=, the important occasions of the year,\nsix feasts and one fast day.\n\n4. =The Sabbatical Year.= One year in every seven was to be observed as\na year of rest, and the ground was not to be tilled (Lev. 25. 2-7).\n\n5. =The Year of Jubilee.= Once in fifty years the Is'ra-el-ites were\ncommanded to give liberty to slaves, freedom to debtors, and general\nrestitution of alienated inheritances (Lev. 25. 9, 10). How far the\n\"Sabbatical Year\" and \"the Year of Jubilee\" were actually kept among the\nIs'ra-el-ites we have no means of knowing; but the commands concerning\nthem were given in the law.\n\nII. We take for special notice among these periodical institutions the\n=Seven Annual Solemnities= of the =Sacred Year=. Most of these were\ninstituted in the time of Mo'ses, but two of them arose later. We\nconsider them all, however, in this place, rather than at the closing of\nthe history, where two of the feasts properly belong. These may be\nclassified as:\n\n1. =The Three Great Feasts=: Passover, Pentecost, and Tabernacles; all\nobserved at the capital, and requiring the people to make annual\npilgrimages to Je-ru'sa-lem.\n\n2. =The Annual Fast=: the Day of Atonement.\n\n3. =The Three Lesser Feasts=: Trumpets, Dedication, Purim. These were\nobserved throughout the land, as well as in Je-ru'sa-lem.\n\nWith regard to each of these we will note: 1.) Its time. 2.) The event\nwhich it commemorated. 3.) How it was observed.\n\n1. =The Feast of Passover= (Luke 22. 1).\n\n 1.) Was held in the spring, on the fourteenth of the\n month Abib, or Nisan, corresponding to parts of March\n and April (Exod. 12. 18).\n\n 2.) Commemorated the exodus from E'gypt (Exod. 12.\n 42).\n\n 3.) Observed with the eating of unleavened bread and\n the slain lamb (Exod. 12. 19-21).\n\n2. =The Feast of Pentecost= (Acts 2. 1).\n\n 1.) Was held early in the summer, on the fiftieth day\n after Passover, in the month Sivan, corresponding to\n May and June.\n\n 2.) Commemorated the giving of the law.[6] (See Exod.\n 19. 1, 11.)\n\n 3.) Observed by \"first fruits\" laid on the altar, with\n special sacrifices (Lev. 23. 15-21).\n\n3. =The Feast of Tabernacles= (John 7. 2, 10).\n\n 1.) Held in the fall, after the ingathering of crops,\n from the 15th to the 21st of the seventh month,\n Ethanim, corresponding to September and October (Lev.\n 23. 34).\n\n 2.) Commemorated the outdoor life of the wilderness\n (Lev. 23. 43).\n\n 3.) Observed by living in huts or booths, and by\n special sacrifices (Lev. 23. 35-42).\n\n4. =The Day of Atonement=, the only fast required by the Jew'ish law.\n\n 1.) Held in the fall, on the tenth day of the month\n Ethanim (Lev. 23. 27), five days before the Feast of\n Tabernacles.\n\n 2.) Showing the sinner's reconciliation with God.\n\n 3.) On this day only in the year the high priest\n entered the Holy of Holies (Exod. 30. 10).\n\n5. =The Feast of Trumpets.=\n\n 1.) Held on the first day of the seventh month,\n Ethanim, corresponding to September or October (Lev.\n 23. 24).\n\n 2.) This feast recognized the \"New Year Day\" of the\n civil year.[7]\n\n 3.) It was observed with the blowing of trumpets all\n through the land.\n\n6. =The Feast of Dedication=, not named in the Old Testament. (See John\n10. 22.)\n\n 1.) This was held in the winter, on the 25th of the\n month Chisleu (December), and for eight days\n thereafter.\n\n 2.) It commemorated the reconsecration of the Temple\n by Ju'das Mac'ca-be'us, B. C. 166, after its\n defilement by the Syr'i-ans.\n\n 3.) It was observed by a general illumination of\n Je-ru'sa-lem; hence often called \"the feast of\n lights.\"\n\n7. =The Feast of Purim=, not named in the New Testament, unless it be\nreferred to in John 5. 1.\n\n 1.) Held in the early spring, the 14th and 15th of the\n month Adar (March) (Esth. 9. 21).\n\n 2.) Commemorating Queen Esther's deliverance of the\n Jew'ish people (Esth. 9. 22-26).\n\n 3.) Observed with general feasting and rejoicing.\n\n\nBlackboard Outline\n\n I. =Per. Inst=. 1. Sab. 2. Ne. Mo. 3. Sev. Ann. Sol. 4. Sab. Ye.\n 5. Ye. Jub.\n\n II. =Sac. Yea.=\n\n {1. Pass. spr. ex. Eg. sla. la.\n 1. Gr. Fe. {2. Pen. sum. giv. la. fir. fru.\n {3. Tab. fal. lif. wil. liv. huts.\n\n 2. Ann. Fa. 4. Day. At. fal. sin. rec. pr. H. Hol.\n\n {5. Trum. fal. N. Ye. bl. trum.\n 3. Les. Fe. {6. Ded. win. rec. Tem. ill. Jer.\n {7. Pur. spr. Esth. del. fea. rej.\n\n\nReview Questions\n\n What is meant by \"Periodical Institutions\"? Name the\n five general periodical institutions of the\n Is'ra-el-ites. What did the Sabbath commemorate? What\n were the new moons? How many times in the year were\n observed by the Is'ra-el-ites? What was the Sabbatical\n Year? What was the Year of Jubilee? Name the three\n great feasts. When was each great feast observed? What\n did each feast commemorate? How was each feast\n observed? What took place on the Day of Atonement?\n What did the Day of Atonement represent? What were the\n three lesser feasts? When was each observed? What did\n each lesser feast commemorate? How were these feasts\n observed?\n\n\n\n\nSIXTH STUDY\n\nThe Land of Palestine\n\n\nPART ONE\n\nWe have followed the history of the Is'ra-el-ites to their encampment on\nthe border of their promised land. Before taking up the study of their\nconquest of Ca'naan let us obtain some conception of the country with\nwhich the greater part of Bible history is connected--the land of\nPal'es-tine.\n\nI. Let us notice its =Names= at different periods:\n\n1. The earliest name was =Ca'naan=, \"lowland,\" referring only to the\nsection between the river Jor'dan and the Med-i-ter-ra'ne-an Sea, of\nwhich the inhabitants most widely known were the Ca'naan-ites, dwelling\non the lowland plains (Gen. 12. 5).\n\n[Illustration: PALESTINE]\n\n2. After the conquest by Josh'u-a it was called =Is'ra-el=, though in\nlater times of Old Testament history the name referred only to the\nnorthern portion, the southern kingdom being called Ju'dah (Judg. 18. 1;\n1 Kings 12. 20).\n\n3. In the New Testament period its political name was =Ju-de'a=, which\nwas also the name of its most important province (Mark 1. 5).\n\n4. Its modern name is =Pal'es-tine=, a form of the word \"Phi-lis'tine,\"\nthe name of a heathen race which in early times occupied its\nsouthwestern border (Isa. 14. 29).\n\nII. The following are the principal =Dimensions= of Pal'es-tine:\n\n1. =Ca'naan=, or western Pal'es-tine, has an area of about 6,600 square\nmiles, a little less than Massachusetts.\n\n2. =Pal'es-tine Proper=, the domain of the Twelve Tribes, embraces\n12,000 square miles, about the area of Massachusetts and Connecticut.\n\n3. The =Coast Line=, from Ga'za, the southernmost town, to Tyre, on the\nnorth, is not far from 140 miles long.\n\n4. The =Jor'dan= is distant from the coast at Tyre about 25 miles; and\nthe =Dead Sea=, in a line due east from Ga'za, about 60 miles.\n\n5. The =Jor'dan Line=, from Dan, one of the sources of the Jor'dan, to\nthe southern end of the Dead Sea, is 155 miles.\n\nIII. The most important =Waters= of Pal'es-tine are:\n\n1. The =Med-i-ter-ra'ne-an Sea=, which bounds the land on the west\n(Josh. 1. 4; Exod. 23. 31; Deut. 11. 24).\n\n2. The =River Jor'dan=, rising in three sources in Mount Her'mon, and\nemptying into the Dead Sea in a direct line 105 miles long, but by its\nwindings over 200 miles (Deut. 9. 1; Josh. 4. 1; 2 Sam. 17. 22).\n\n3. =Lake Me'rom=, now called _Hu'leh_, a triangular sheet of water, 3\nmiles across, in a swamp in northern Gal'i-lee (Josh. 11. 5).\n\n4. The =Sea of Gal'i-lee=,[8] a pear-shaped lake, 14 miles long by 9\nwide, and nearly 700 feet below the sea level. (Note other names in\nJosh. 13. 27; 11. 2; Luke 5. 1; John 6. 1.)\n\n5. The =Dead Sea=, 47 miles long by 10 wide, and 1,300 feet below the\nsea level (Gen. 14. 3; Deut. 4. 49; Joel 2. 20).\n\nIV. The land of Pal'es-tine lies in five =Natural Divisions=, nearly\nparallel:\n\n1. The =Maritime Plain=, or sandy flat, extending along the\nMed-i-ter-ra'ne-an Sea, from 8 to 20 miles wide.\n\n2. The =Sheph'e-lah=, or foothills, from 300 to 500 feet high and very\nfertile.\n\n3. The =Mountain Region=, the backbone of the land, consisting of\nmountains from 2,500 to 4,000 feet high.\n\n4. The =Jor'dan Valley=, a deep ravine, the bed of the river and its\nthree lakes, from 500 to 1,200 feet below the level of the sea, and from\n2 to 14 miles wide.\n\n5. The =Eastern Table-land=, a region of lofty and precipitous\nmountains, from whose summit a plain stretches away to the A-ra'bi-an\nDesert on the east.\n\n\nHints to the Teacher\n\n 1. Let the map be drawn by the teacher in presence of\n the class, and each part carefully taught, while the\n class also draw the map in their notebooks.\n\n 2. Then erase the map from the board, and call upon\n one scholar, in presence of the class, to draw the\n lines representing natural divisions: another the\n river and lakes, etc., etc.\n\n 3. If chalk of different colors can be used for the\n different departments of the map, coast line and\n Jordan line one color, mountain lines another, it will\n add to the interest.\n\n\nBlackboard Outline\n\n I. =Na.= Ca. Isr. Jud. Pal.\n II. =Dim.= Ca. 6,600. Pal. 12,000. C. L. 140. To =Jor.= 25. To D. S.\n 60. Jor. L. 155.\n III. =Wat.= Med. Jor. L. Me. S. Gal. D. S.\n IV. =Nat. Div.= M. P. Sh. M. R. J. V. E. T.-L.\n\n\nReview Questions\n\n Why is a knowledge of the land of Pal'es-tine\n important? Give and explain the four different names\n of this land. What is meant by \"Ca'naan\" proper? How\n large is Ca'naan? How large was the domain of the\n Twelve Tribes? How long is the coast line? How far is\n the Jor'dan distant from the coast near its source?\n How far is the Dead Sea from the coast? What is meant\n by the Jor'dan line? How long is the Jor'dan line?\n Name the most important waters of Pal'es-tine.\n Describe the river Jor'dan, sources, elevations,\n length, etc. Describe and locate Lake Me'rom. Describe\n the Sea of Gal'i-lee. Describe the Dead Sea. What are\n the five natural divisions of Pal'es-tine?\n\n\nPART TWO\n\nV. Pal'es-tine is a land of =Mountains=, among which we notice only a\nfew of the most important, beginning in the north.\n\n1. =Mount Her'mon=, is near the source of the Jor'dan, on the east, and\nis the highest mountain in Pal'es-tine.\n\n2. =Mount Leb'a-non=, west of Her'mon, was famous for its cedars (1\nKings 5. 6; Psa. 29. 5).\n\n3. =Mount Ta'bor=, the place of Deb'o-rah's victory, is southwest of the\nSea of Gal'i-lee (Judg. 4. 6).\n\n4. =Mount Gil-bo'a=, where King Saul was slain, is south of Ta'bor (1\nSam. 31. 1; 2 Sam. 1. 21).\n\n5. =Mount Car'mel=, the place of E-li'jah's sacrifice, is on the\nMed-i-ter-ra'ne-an, due west of the Sea of Gal'i-lee (1 Kings 18. 20,\n42; Isa. 35. 2).\n\n6. =Mount E'bal=, \"the mount of cursing,\" lies in the center of the land\n(Deut. 11. 26).\n\n7. =Mount Ger'i-zim=, \"the mount of blessing,\" is south of E'bal (Josh.\n8. 33; John 4. 20).\n\n8. =Mount Zi'on=, on which Je-ru'sa-lem stood and still stands, is due\nwest of the head of the Dead Sea.\n\n9. =Mount Ne'bo=, where Mo'ses died, is directly opposite Zi'on, on the\neast of the Dead Sea (Deut. 34. 1).\n\nVI. We note a few of the most important places, selecting only those\nconnected with Old Testament history; and we arrange them according to\nthe natural divisions of the land.\n\n1. On the _Seacoast Plain_ were:\n\n 1.) =Ga'za=, on the south, the scene of Sam'son's\n exploits and death (Judg. 16. 21).\n\n 2.) =Jop'pa=, principal seaport of Pal'es-tine (2\n Chron. 2. 16; Jonah 1. 3).\n\n 3.) =Tyre=, just beyond the northern boundary of\n Pa'les-tine, a great commercial city of the\n Phoe-ni'cians (Josh. 19. 29).\n\n2. In the _Mountain Region_ were:\n\n 1.) =Be'er-she'ba=, in the southern limit of the land\n (Gen. 21. 31, 33; 1 Sam. 3. 20; 1 Kings 19. 3).\n\n 2.) =He'bron=, burial place of the patriarchs (Gen.\n 23. 19; 49. 29-31).\n\n 3.) =Beth'le-hem=, the birthplace of Da'vid (1 Sam.\n 17. 12).\n\n 4.) =Je-ru'sa-lem=, \"the city of the great king,\"\n which stands due west of the northern point of the\n Dead Sea (2 Sam. 5. 6-9).\n\n 5.) =Beth'el=, nine miles north of Je-ru'sa-lem, the\n place of Ja'cob's vision (Gen. 28. 19).\n\n 6.) =She'chem=, between the twin mountains Ger'i-zim\n and E'bal, in the center of the land (1 Kings 12. 1).\n\n 7.) =Sa-ma'ri-a=, the capital of the Ten Tribes (1\n Kings 16. 24).\n\n3. In the _Jor'dan Valley_ were:\n\n 1.) =Jer'i-cho=, near the head of the Dead Sea (1\n Kings 16. 34).\n\n 2.) =Dan=, at one of the sources of the Jor'dan, the\n northernmost place in the land (Judg. 18. 28; 20. 1).\n\n\nBlackboard Outline\n\n I. =Na.= Ca. Isr. Jud. Pal.\n II. =Dim.= Ca. 6,600. Pal. 12,000. C. L. 140. To Jor. 25. To D. S.\n 60. Jor. L. 155.\n III. =Wat.= Med. Jor. L. Me. S. Gal. D. S.\n IV. =Nat. Div.= M. P. Sh. M. R. J. V. E. T.-L.\n V. =Mtns.= Her. Leb. Tab. Gil. Car. Eb. Ger. Zi. Ne.\n VI. =Pla.= 1. _Sea. Pl._ Ga. Jop. Ty. 2. _Mtn. Reg._ Beer. Heb.\n Beth. Jer. Bet. She. Sam. 3. _Jor. Val._ Jer. Da.\n\n\nReview Questions\n\n Name nine mountains on the map of Pal'es-tine. State\n the location of each mountain. State a fact for which\n each mountain is celebrated. Name and locate three\n places on the Maritime Plain. Name and locate seven\n places in the Mountain Region. Name and locate two\n places in the Jor'dan Valley.\n\n\n\n\nSEVENTH STUDY\n\nThe Conquest of Canaan\n\n\nI. Let us notice the =Ca'naan-ites=, the peoples who were dispossessed\nby the Is'ra-el-ites.\n\n1. They were of =one stock=, according to the Scriptures, belonging to\nthe Ham'ite race, and all descended from the family of Ca'naan (Gen. 10.\n15-19).\n\n2. They were divided into =various tribes=, from seven to ten nations,\narranged mainly as follows: 1.) On the seacoast plain, the Phi-lis'tines\non the south, the Ca'naan-ites in the middle, and the Phoe-ni'cians, or\nZi-do'ni-ans, on the north of Mount Car'mel. 2.) In the mountain region,\nthe Am'or-ites in the south, the Jeb'u-sites around Je-ru'sa-lem, the\nHi'vites in the center of the land, and the Hit'tites in the north. 3.)\nThe Jor'dan valley was held by the Ca'naan-ites. 4.) On the eastern\ntable-land, the Mo'ab-ites east of the Dead Sea, the Am'or-ites east of\nthe Jor'dan, and the Ba'shan-ites in the north.\n\n3. Their =government= was =local=. Not only was each tribe independent,\nbut each little locality, often each city, had its own \"king,\" or chief.\nThere was no unity of government, and scarcely any combination to resist\nthe invasion of Is'ra-el, a fact which made the conquest far less\ndifficult.\n\n4. They were =idolatrous= and, as a result, grossly =immoral=. Idolatry\nis always associated with immorality; for the worship of idols is a\ndeification of sensuality. Ba'al and Ash'e-rah (plural Ash'to-reth) were\nthe male and female divinities worshiped by most of these races (Judg.\n2. 13).\n\n5. They had been =weakened= before the coming of the Is'ra-el-ites\neither by war or by pestilence. The allusions in Exod. 23. 28; Deut. 7.\n20; and Josh. 24. 12, have been referred to an invasion before that of\nIsrael, or to some plague, which destroyed the native races.\n\nII. =The Campaigns of the Conquest.= These may be divided as follows:\n\n1. =The Campaigns East= of the Jor'dan. These were during the lifetime\nof Mo'ses, and gained for Is'ra-el all the territory south of Mount\nHer'mon.\n\n[Illustration: CAMPAIGNS OF THE =CONQUEST=]\n\n1.) The conquest of Gil'e-ad was made at the battle of Ja'haz, near the\nbrook Ar'non (Num. 21. 21-31). In one battle the Is'ra-el-ites gained\nthe land of Gil'e-ad east of the Jor'dan.\n\n2.) The conquest of Ba'shan was completed at the battle of Ed're-i, in\nthe mountainous region (Num. 21. 33-35).\n\n3.) The conquest of Mid'i-an (Num. 31. 1-8) was led by the\nwarrior-priest Phin'e-has, and by smiting the tribes on the east\nprotected the frontier toward the desert. The land won by these three\ncampaigns became the territory of the tribes of Reu'ben, Gad, and the\nhalf tribe of Ma-nas'seh (Deut. 32).\n\n2. =The Campaigns West of the Jor'dan= were led by Josh'u-a, and showed\ngreat tactical skill and resistless energy of action. Josh'u-a led his\npeople across the Jor'dan and established a fortified camp, the center\nof operations during all his campaigns, at Gil'gal (Josh. 4. 19).\n\n1.) The first invasion was of _Central Pal'es-tine_, beginning with\nJer'i-cho (Josh. 6), taking A'i on the way (Josh. 8), and ending with\nShe'chem, which apparently fell without resistance (Josh. 8. 30-33).\nThis campaign gave to Is'ra-el the center of the land and divided their\nenemies into two sections.\n\n2.) Next came the campaign against _Southern Pal'es-tine_. At this time\nwas fought the battle of Beth-ho'ron (Josh. 10. 10), the most momentous\nin its results in all history, and one over which, if ever, the sun and\nmoon might well stand still (Josh. 10. 12, 13).[9] After this great\nvictory Josh'u-a pursued his enemies and took the towns as far south as\nHe'bron and De'bir (Josh. 10. 29-39).\n\n3.) Lastly, Josh'u-a conquered _Northern Pal'es-tine_ (Josh. 11). The\nbattle in this campaign was near Lake Me'rom (Josh. 11. 7), and, as\nbefore, it was followed by the capture of many cities in the north. Thus\nin those marches Josh'u-a won all the mountain region of western\nPal'es-tine.\n\n3. There were certain =supplementary campaigns=, partly in Josh'u-a's\ntime, partly afterward.\n\n1.) Caleb's capture of He'bron, which had been reoccupied by the\nAm'or-ites (Josh. 14; Judg. 1. 10-15).\n\n2.) The Ju'dah-ites' capture of Be'zek, an unknown place between\nJe-ru'sa-lem and the Phi-lis'tine plain (Judg. 1. 1-8).\n\n3.) The Dan'ites' capture of La'ish, in the extreme north, which\nafterward bore the name of Dan (Judg. 18).\n\nBut, after all these campaigns, a large part of the land was still\nunsubdued, and the war of the conquest did not end until the days of\nDa'vid by whom every foe was finally placed under foot.\n\nIII. =General Aspects of Is'ra-el at the Close of the Conquest.=\n\n1. With regard to the =native races=. They were not destroyed nor driven\naway, as had been commanded.[10] They remained as subject people in some\nplaces, as the ruling race on the seacoast and in the Jor'dan valley. We\nsee their influence, always injurious, throughout all Is'ra-el's\nhistory (Exod. 23. 31-33; Deut. 7. 1-5); and some think that the present\ninhabitants of the country belong to the original Ca'naan-ite stock.\n\n2. The =Is'ra-el-ites= did not occupy all the country. They possessed\nmost of the mountain region, but none of the seacoast plain on the\nJor'dan valley. They were like the Swiss in modern times, living among\nthe mountains. Even in the New Testament period the lowlands were\noccupied mainly by Gen'tiles.\n\n3. The =landed system= was peculiar. =Estates= were inalienable. They\nmight be leased, but not sold; and on the year of jubilee (every\nfiftieth year) all land reverted to the family originally owning it.\nThus every family had its ancestral home, the poor were protected, and\nriches were kept within bounds.\n\n4. The =government= was a republic of families without an executive\nhead, except when a judge was raised up to meet special needs. Each\ntribe had its own rulers, but there was no central authority after\nJosh'u-a (Judg. 21. 25). This had its evils, for it led to national\nweakness; but it had its benefits: 1.) It kept Is'ra-el from becoming a\ngreat worldly kingdom like E'gypt and As-syr'i-a, which would have\nthwarted the divine purpose. 2.) It promoted individuality and personal\nenergy of character. There would have been no \"Age of Heroes\" if\nIs'ra-el had been a kingdom like E'gypt.\n\n5. The =religious system= was simple. There was but one altar at Shi'loh\nfor all the land and for all the tribes, and the people were required to\nvisit it for the three great feasts (Deut. 12. 11, 14; Josh. 18. 1).\nThis was the religious bond which united the people. If it had been\nmaintained they would have needed no other constitution, and even its\npartial observance kept the people one nation.\n\n6. The =character= of the people was diverse. Throughout the history we\ntrace the working of two distinct elements: There was the true\nIs'ra-el--the earnest, religious, God-worshiping section, the Is'ra-el\nof Josh'u-a and Gid'e-on and Sam'u-el. Then there was the underlying\nmass of the people--secular, ignorant, prone to idolatry, the Is'ra-el\nthat worshiped Ba'al and Ash'to-reth, and sought alliance with the\nheathen. One element was the hope of the nation; the other was its bane.\nWe shall constantly see the evidences of these two elements in the story\nof the Is'ra-el-ites.\n\n\nBlackboard Outline\n\n I. =Can.= 1. One st. 2. Var. tri. 1.) S. P. Phil. Can. Phoe.\n 2.) M. R. Am. Je. Hiv. Hitt. 3.) J. V. Can. 4.) E. T.-L. Mo.\n Am. Bash. 3. Gov. loc. 4. Idol. imm. 5. Weak.\n\n II. =Camp. Conq.= 1. Camp. Eas. Jor. 1.) Gil. Jah. 2.) Bash. Ed.\n 3.) Mid.\n 2. Camp. Wes. Jor. 1.) Cent. Pal. Jer. Ai. She. 2.) Sou. Pal.\n Beth-hor. 3.) Nor. Pal. L. Mer.\n 3. Supp. Camp. 1.) Cal. cap. Heb. 2.) Jud. cap. Bez. 3.) Dan.\n cap. Lai.\n\n III. =Gen. Asp. Isr. at Clo. Conq.= 1. Nat. rac. sub. 2. Isr. in\n mtn. reg. 3. Land. sys. 4. Gov. rep. fam. 5. Rel. sys.\n 6. Char. peo.\n\n\nQuestions for Review\n\n To what race did the Ca'naan-ite tribes belong? What\n were their tribes, and where located? What was their\n government? What was their worship? What was the\n effect of their worship on their character? What had\n taken place shortly before the coming of the\n Is'ra-el-ites? What campaigns of conquest were made\n before the death of Mo'ses? What battles were fought\n in these campaigns? What tribes took possession of\n this territory? On which side of the Jor'dan were\n Josh'u-a's campaigns? What traits as a military leader\n did he show? What places were captured on the first of\n Josh'u-a's campaigns? What was the effect of this\n campaign on the enemies? Against what section was\n Josh'u-a's second campaign? Where was the great battle\n fought? What is said to have taken place at this\n battle? What cities were captured at this time? Where\n was the third campaign of Josh'u-a directed? Where was\n the battle fought in this campaign? What were the\n three supplementary campaigns? What city was conquered\n by Ca'leb? What city was occupied by the tribe of Dan?\n What king, long after Josh'u-a, completed the conquest\n of Ca'naan? What was the condition of the native races\n after the conquest? What was the result of their\n continuance in the land? What portion of the country\n was occupied by the Is'ra-el-ites? What modern analogy\n is given to them? What was the system of land tenure\n among the Is'ra-el-ites? What were some of its\n benefits? What was the form of government? Wherein was\n the system defective? What were its excellences? What\n was the religious system of the Is'ra-el-ites? What\n was the effect of this system? What was the religious\n character of the people? What was the condition of the\n mass of the Is'ra-el-ites?\n\n\n\n\nEIGHTH STUDY\n\nThe Age of the Heroes\n\n\nFrom the death of Josh'u-a to the coronation of Saul the Twelve Tribes\nof Is'ra-el were without a central government, except as from time to\ntime men of ability rose up among them. It was not, as some have\nsupposed, an \"age of anarchy,\" for anarchy is confusion; and during most\nof the time there were peace and order in Is'ra-el. It was rather an\n\"age of heroes,\" for its rulers were neither hereditary nor elective,\nbut men called forth by the needs of the hour and their own qualities of\nleadership.\n\nI. =The Condition of Is'ra-el during This Period.= This was partly\nfavorable and partly unfavorable. The _favorable_ elements were:\n\n1. =The Mountain Location= of Is'ra-el. The tribes were perched like\nSwitzerland in the Alps. There was a desert on the south and on the\neast, while on the west lay the plain by the sea, the great route of\ntravel between E'gypt and the Eu-phra'tes. Great armies passed and\nrepassed over this plain, and great battles were fought by E-gyp'tians,\nHit'tites, and As-syr'i-ans, while Is'ra-el on her mountain peaks was\nunmolested. This mountain home left Is'ra-el generally unnoticed, and,\nwhen attacked, almost inaccessible.\n\n2. =The Racial Unity= of Is'ra-el. The two finest races of the world,\nthe Greek and the Is'ra-el-ite, were both of pure blood. The\nIs'rael-ites were one in origin, in language, in traditions, in\naspirations. This national unity often brought the tribes together in\ntimes of distress, though not always when the union was needed.\n\n3. =The Religious Institutions.= In Greece every town had its own god\nand its own religion; hence the many parties and petty nationalities.\nBut in Is'ra-el there was in theory but one altar, one house of God, one\nsystem of worship, with its annual pilgrimage to the religious capital\n(1 Sam. 1. 3). Just to the measure in which these institutions were\nobserved Is'ra-el was strong against all foes, and as they were\nneglected the land became the prey of oppressors (Judg. 2. 7-14; 1 Sam.\n7. 3).\n\nBut there were also _unfavorable_ elements in the condition of Is'ra-el,\nwhich threatened its very existence. These were:\n\n1. =The Native Races.= These were of two kinds: the subject people left\non the soil, more or less under the domination of the conquerors; and\nthe surrounding nations, Am'mon, Mo'ab, Syr'i-a, and the Phi-lis'tines.\nThere was danger from their enmity, a rebellion of the subject tribes,\nallied with the enemies around, for the destruction of Is'ra-el. And\nthere was far greater danger from their friendship, which would lead to\nintermarriage, to idolatry, to corruption of morals, and to ruin (Judg.\n3. 1-7).\n\n2. =Lack of a Central Government.= Is'ra-el was in the condition of the\nUnited States at the close of the Revolution, from 1783 to 1789, a loose\nconfederation with no central authority. There were twelve tribes, but\neach governed itself. Only under some great chieftain like Gid'e-on or\nSam'u-el were all the twelve tribes united. Most of the judges ruled\nonly over their own district of a few adjoining tribes. Often the\nnorthern tribes were in peril, but we never read of Ju'dah going to\ntheir assistance; and in Ju'dah's wars with the Phi-lis'tines the\nnorthern tribes stood aloof.\n\n3. =Tribal Jealousy.= Until the establishment of the American republic\nthe world never saw, for any length of time, a league of states on an\nequal footing. In Greece the strongest state claimed the _hegemony_, or\nleadership, and oppressed its allies. In Italy the Ro'mans reduced all\ntheir neighbors to subjection. In Europe it now requires an army of more\nthan a million men to maintain the \"balance of power.\" So in Is'ra-el\nthere was a constant struggle for the leadership between the two great\ntribes of Ju'dah and E'phra-im. During the period of the judges\nE'phra-im was constantly asserting its rights to rule the other tribes\n(Judg. 8. 1-3; 12. 1-6). We trace this rivalry through all the reign of\nDa'vid; and at last it led to the division of the empire under\nRe-ho-bo'am.\n\n4. =Idolatrous Tendencies.= We note constantly \"the two Is'ra-els\"--a\nspiritual minority and an irreligious, idolatrous mass. For many\ncenturies the greatest evil of Is'ra-el-ite history was the tendency to\nthe worship of idols. Causes which operated to promote it were: 1.) The\nnatural craving for a visible object of worship, not altogether\neradicated from even the Christian heart; for example, Ro'mish images\nand the use of the crucifix. 2.) The association of Is'ra-el with\nidolaters on the soil or as neighbors. 3.) The opportunity which idol\nworship gives to gratify lust under the guise of religion. As a result\nof these forces we find idol worship the crying sin of the Is'ra-el-ites\ndown to the captivity in Bab'y-lon.\n\nII. =The Judges of Is'ra-el.= These were the heroes of that age, the men\nwho in turn led the tribes, freed them from their enemies, and restored\nthem to the service of God.\n\n1. =Their Office.= It was not generally to try legal cases between man\nand man or between tribe and tribe. It might be regarded as a military\ndictatorship blended with a religious authority. The judge was a union\nof the warrior and the religious reformer.\n\n2. =Their Appointment=, not by election, nor the votes of the people.\nThe Orientals have never chosen their rulers by suffrage. The judges\nwere men whom the people recognized as called of God to their office\n(Judg. 2. 16; 3. 9; 6. 11-13).\n\n3. =Their authority= rested not on law, nor on armies, but on the\npersonal elements of integrity and leadership in the men, and on the\ngeneral belief in their inspiration. They spoke to the people with the\nauthority of a messenger from God. They arose in some hour of great\nneed, and after the immediate danger was over held their power until the\nend of their lives.\n\n4. =The Extent of Their Rule= was generally local, over a few tribes in\none section. Deb'o-rah ruled in the north (Judg. 5. 14-18); Jeph'thah\ngoverned only the east of the Jor'dan (Judg. 11. 29). Often more than\none judge was ruling at the same time; probably Sam'son and E'li were\ncontemporaneous. Gid'e-on and Sam'u-el alone ruled all the twelve\ntribes.\n\n\nBlackboard Outline\n\n I. =Cond. Isr.= _Fav._ 1. Mtn. Loc. 2. Rac. Un. 3. Rel. Inst.\n _Unfav._ 1. Nat. Rac. 2. Lac. Cent. Gov. 3. Tri. Jeal.\n 4. Idol. Ten.\n II. =Jud. Isr.= 1. Off. 2. App. 3. Auth. 4. Ex. Ru.\n\n\nReview Questions\n\n Between what events was this period? What were its\n traits? What were the conditions favorable to Is'ra-el\n during this period? How did their location aid the\n Is'ra-el-ites? Wherein were the Is'ra-el-ites one\n people? How did their religious institutions keep them\n together? What were the unfavorable and dangerous\n elements in the condition of Is'ra-el? How were they\n in danger from the native races? What was lacking in\n the government of Is'ra-el? What two tribes were in\n rivalry? What was the effect of this jealousy? What\n analogy is found in ancient history? How was the same\n principle illustrated in modern times? What evil\n tendency was manifested in Is'ra-el through nearly all\n its history? What causes are assigned for this\n tendency? What was the office of a judge in Is'ra-el?\n How were the judges appointed? What was their\n authority? How widely did their rule extend?\n\nIII. =The Oppressions and Deliverers.= During these centuries the\ninfluences already named brought Is'ra-el many times under the\ndomination of foreign power. The story was always the same: forsaking\nGod, following idols, subjection, reformation, victory, and temporary\nprosperity. We notice the seven oppressions. Some of these were\nundoubtedly contemporaneous.\n\n1. =The Mes-o-po-ta'mi-an Oppression= (Judg. 3. 7-11). Probably this was\nover the southern portion, and the invaders came by the east and around\nthe Dead Sea, as earlier invaders from the same land had come (Gen. 14.\n1-7). The deliverer was Oth'ni-el, the first judge, and the only judge\nof the tribe of Ju'dah.\n\n2. =The Mo'ab-ite Oppression= (Judg. 3. 12-30). Over the eastern and\ncentral section, including E'phra-im (verse 27); deliverer, E'hud, the\nsecond judge; battle fought at the ford of the river Jor'dan (verse 28).\n\n3. =The Early Phi-lis'tine Oppression= (Judg. 3. 31). Over the\nsouthwest, on the frontier of Ju'dah; deliverer, Sham'gar.\n\n4. =The Ca'naan-ite Oppression= (Judg. 4). Over the northern tribes;\ndeliverer, Deb'o-rah, the woman judge; battle at Mount Ta'bor.\n\n5. =The Mid'i-an-ite Oppression= (Judg. 6. 1-6). Over the northern\ncenter, especially Ma-nas'seh, east; the most severe of all; deliverer,\nGid'e-on, the greatest of the judges (Judg. 6. 11, 12); battle, on Mount\nGil-bo'a (Judg. 7), followed by other victories (Judg. 8).\n\n6. THE AM'MON-ITE OPPRESSION (Judg. 10. 7-9). Note an alliance between\nthe Am'o-rites and Phi-lis'tines, which is suggestive; mainly over the\ntribes on the east of Jor'dan; deliverer, Jeph'thah[11] (Judg. 11);\nvictory at A-ro'er (verse 33).\n\n7. THE PHI-LIS'TINE OPPRESSION (Judg. 13). This was the most protracted\nof all, for it extended, with intervals of freedom, for a hundred\nyears; embraced all the land, but was most heavily felt south of Mounts\nCar'mel and Gil-bo'a. The liberation was begun by Sam'son (Judg. 13. 5),\nbut he was led astray by sensual lusts and became a failure. Freedom was\nlater won by Sam'u-el at the battle of Eb-en-e'zer (1 Sam. 7. 7-14); but\nthe oppression was renewed in the time of Saul, and became heavier than\never (1 Sam. 13. 17-20). Finally the yoke was broken by Da'vid, in a\nsuccession of victories, ending with the capture of Gath, the\nPhi-lis'tine capital (2 Sam. 5. 17-25; 1 Chron. 18. 1).\n\nNote with each oppression: 1.) The oppressor. 2.) The section oppressed.\n3.) The deliverer. 4.) The battlefield.\n\nIV. =The General Aspects of the Period.=\n\n1. It was an age of =individuality=. There was no strong government to\noppress the people, to concentrate all the life of the nation at the\ncourt, and to repress individuality. Contrast Per'sia with Greece; Rome\nunder the emperors with Rome as a republic. As men were needed they were\nraised up, for there was opportunity for character. Hence it was an age\nof heroes--Oth'ni-el, E'hud, Sham'gar, Gid'e-on, Jeph'thah, Sam'son,\nSam'u-el, etc. Free institutions bring strong men to the front.\n\n2. It was an age of =neglect of the law=. During all this period there\nis no allusion to the law of Mo'ses. Its regulations were ignored,\nexcept so far as they belonged to the common law of conscience and\nright. The laws of Mo'ses were not deliberately disobeyed, but were\nignorantly neglected. Even good men, as Gid'e-on and Sam'u-el, built\naltars and offered sacrifices (Judg. 6. 24; 1 Sam. 7. 9) contrary to the\nletter of the law of Mo'ses, but obeying its spirit.\n\n3. Nevertheless, it was an age of =progress=. There were alternate\nadvancements and retrogressions; yet we see a people with energy, rising\nin spite of their hindrances. By degrees government became more settled\n(1 Sam. 7. 15-17), foreign relations arose (1 Sam. 7. 14; Ruth 1. 1),\nand the people began to look toward a more stable system (1 Sam. 8.\n4-6).\n\n\nHints to the Teacher\n\n 1. See that the outline is thoroughly committed to\n memory, and test the pupil's knowledge by calling upon\n him to read at sight the Blackboard Outline below.\n\n 2. Draw on the board an outline map of Pal'es-tine,\n and indicate upon it in succession the portions\n occupied in each of the oppressions.\n\n\nBlackboard Outline\n\n I. =Cond. Isr.= _Fav._ 1. Mtn. Loc. 2. Rac. Un. 3. Rel. Ins.\n _Unfav._ 1. Nat. Rac. 2. Lac. Cent. Gov.\n 3. Tri. Jeal. 4. Idol. Ten.\n II. =Jud. Isr.= 1. Off. 2. App. 3. Auth. 4. Ext. Ru.\n III. =Opp. and Deliv.= _Opp._ _Sec._ _Deliv._ _Batt.-fie._\n 1. Mes. Sou. Oth.\n 2. Moab. Ea. cen. Ehu. For. Jor.\n 3. Ea. Phil. So.-wes. Sham.\n 4. Can. Nor. Deb. Mt. Tab.\n 5. Mid. Nor. cen. Gid. Mt. Gil.\n 6. Amm. East. Jeph. Aro.\n 7. Phil. All. Sams. Saml. Eben.\n Dav. Gath.\n IV. =Gen. Asp. Per.= 1. Ind. 2. Neg. Law. 3. Prog.\n\n\nReview Questions\n\n What resulted from these evil tendencies in Is'ra-el?\n How many oppressors were there? Who were the first\n oppressors? Over what part of the country was the\n first oppression? Who delivered Is'ra-el from it? What\n was the second oppression? What part of the country\n suffered from it? Who was the deliverer? Where was the\n battle fought? What was the third oppression, and\n where? Who delivered Is'ra-el? What was the fourth\n oppression? Where was it? Who was the deliverer? Where\n was the victory won? What was the fifth oppression?\n Over what part of the country was it? Who delivered\n Is'ra-el from it? What was the sixth oppression? Over\n what part of the land was it? Who delivered from it?\n What was the last oppression? How did it differ from\n the others? What three names are associated in the\n deliverance from its power? What are the three general\n aspects of this period?\n\n\n\n\nNINTH STUDY\n\nThe Rise of the Israelite Empire\n\n\nPART ONE\n\nThe coronation of Saul marks an epoch in the history of Is'ra-el. From\nthat point, for five hundred years, the chosen people were under the\nrule of kings.\n\nI. =The Causes Leading to the Monarchy.= The kingdom was not an\naccidental nor a sudden event. There had been a gradual preparation for\nit through all the period of the judges.\n\n1. Notice the =tendency toward settled government=. In the time of\nGid'e-on the people desired him to become a king (Judg. 8. 22, 23). His\nson attempted to make himself a king, but failed (Judg. 9). We find\njudges setting up a semi-royal state, and making marriages for their\nchildren outside of their tribe (Judg. 12. 9, 13, 14); and associating\ntheir sons with themselves (Judg. 10. 4; 1 Sam. 8. 1, 2). All these show\na monarchical trend in the time.\n\n2. Another cause was the =consolidation of the surrounding nations=. In\nthe days of the conquest there were few kings in the lands neighboring\nPa'les-tine. We read of \"lords\" and \"elders,\" but no kings, among the\nPhi-lis'tines, the Mo'ab-ites, the Am'mon-ites, and the Phoe-ni'cians\n(Judg. 3. 3; 1 Sam. 5. 8; Num. 22. 7). But a wave of revolution swept\nover all those lands, and very soon we find that every nation around\nIs'ra-el had its king (1 Sam. 21. 10; 12. 12; 22. 3; 2 Sam. 5. 11). The\nmovement of Is'ra-el toward monarchy was in accordance with this spirit.\n\n3. There was a =danger of invasion=, which impelled the Is'ra-el-ites to\nseek for a stronger government (1 Sam. 12. 12). They felt themselves\nweak, while other nations were organized for conquest, and desired a\nking for leader in war.\n\n4. Then, too, the =rule of Sam'u-el= led the Is'ra-el-ites to desire a\nbetter organization of the government. For a generation they had enjoyed\nthe benefit of a wise, strong, and steady rule. They felt unwilling to\nrisk the dangers of tribal dissension after the death of Sam'u-el, and\ntherefore they sought for a king.\n\n5. But underlying all was the =worldly ambition= of the people. They\nwere not willing to remain the people of God and work out a peculiar\ndestiny. They wished to be like the nations around, to establish a\nsecular state, to conquer an empire for themselves (1 Sam 8. 5-20). It\nwas this worldly spirit, whose results Sam'u-el saw, which made him\nunwilling to accede to the wish of the Is'ra-el-ites. But the very\nthings against which he warned them (1 Sam. 8. 11-18) were just what\nthey desired.\n\nII. =The Character of the Is'ra-el-ite Kingdom.= When men change their\nplans God changes his. He desired Is'ra-el to remain a republic, and not\nto enter into worldly relations and aims. When, however, the\nIs'ra-el-ites were determined God gave them a king (1 Sam. 8. 22); but\nhis rule was not to be like that of the nations around Is'ra-el. We\nascertain the divine ideal of a kingdom for his chosen people:\n\n1. =It was a theocratic kingdom.= That is, it recognized God as the\nsupreme ruler, and the king as his representative, to rule in accordance\nwith his will, and not by his own right. Only as people and king\nconformed to this principle could the true aims of the kingdom be\naccomplished (1 Sam. 12. 13-15). And if the king should deviate from\nthis order he should lose his throne. Disobedience to the divine will\ncaused the kingdom to pass from the family of Saul to that of Da'vid (1\nSam. 13. 13, 14; 15. 26).\n\n2. =It was a constitutional kingdom.= The rights of the people were\ncarefully guaranteed, and there was a written constitution (1 Sam. 10.\n25). Nearly all the Oriental countries have always been governed by\nabsolute monarchs, but Is'ra-el was an exception to this rule. The\npeople could demand their rights from Re-ho-bo'am (1 Kings 12. 3, 4).\nA'hab could not take away nor even buy Na'both's vineyard against its\nowner's will (1 Kings 21. 1-3). No doubt the rights of the people were\noften violated, but the violation was contrary to the spirit of the\nmonarchy.\n\n3. =It was regulated by the prophets.= The order of prophets had a\nregular standing in the Is'ra-el-ite state. The prophet was a check upon\nthe power of the king, as a representative both of God's will and the\npeople's rights. He spoke not only of his own opinions, but by the\nauthority of God. Notice instances of the boldness of prophets in\nrebuking kings (1 Sam. 15. 16-23; 2 Sam. 12. 1-7; 1 Kings 13. 1-6; 17.\n1; 22. 7-17). The order of prophets was like the House of Commons,\nbetween the king and the people.\n\nIII. =The Reign of Saul.=\n\n1. This may be divided into two parts: 1.) A _period of prosperity_,\nduring which Saul ruled well, and freed Is'ra-el from its oppressors on\nevery side (1 Sam. 14. 47, 48). 2.) Then a _period of decline_, in which\nSaul's kingdom seems to be falling in pieces, and only preserved by the\nprowess and ability of Da'vid. After Da'vid's exile the Phi-lis'tines\nagain overran Is'ra-el, and Saul's reign ended in defeat and death.\n\n2. We observe that Saul's reign was =a failure=, and left the tribes in\nworse condition than it found them. 1.) He failed _in uniting the\ntribes_; for tribal jealousies continued (1 Sam. 10. 27), and at the\nclose of his reign broke out anew in the establishment of rival thrones\n(2 Sam. 2. 4, 8, 9). 2.) He failed _in making friends_. He alienated\nSam'u-el, and with him the order of prophets (1 Sam. 15. 35); he\nalienated Da'vid, the ablest young man of his age and the rising hope of\nIs'ra-el, and drove him into exile (1 Sam. 21. 10); he alienated the\nentire order of the priests, and caused many of them to be massacred (1\nSam. 22. 18). 3.) He failed _to advance religion_, left the tabernacle\nin ruins, left the ark in seclusion, broke up the service, and drove the\npriests whom he did not murder into exile (1 Sam. 22. 20-23). 4.) He\nfailed _to liberate Is'ra-el_; at his death the yoke of the\nPhi-lis'tines was more severe than ever before (1 Sam. 31. 1-7). The\nmost charitable view of Saul was that he was insane during the latter\nyears of his life. The cause of his failure was a desire to reign as an\nabsolute monarch, and an unwillingness to submit to the constitution of\nthe realm.\n\n [For Blackboard Outline and Review Questions see end of the lesson.]\n\n\nPART TWO\n\nIV. =The Reign of Da'vid.= This was a brilliant period; for it was led\nby a great man, in nearly every respect the greatest, after Mo'ses, in\nIs'ra-el-ite history.\n\n1. Notice the =condition of Is'ra-el at his accession=. This will throw\ninto relief the greatness of his character and his achievements.\n\n1.) It was a _subject people_. Under Phi-lis'tine yoke; its warriors\nslain, many of its cities deserted; Da'vid himself probably at first\ntributary to the king of Gath.\n\n2.) It was a _disorganized people_. The tribes were divided; national\nunity was lost; and two thrones were set up, one at He'bron, the other\nat Ma-ha-na'-im (2 Sam. 2. 4-9).\n\n[Illustration: EMPIRE OF =DAVID=]\n\n3.) It was a _people without religion_. The tabernacle was gone; the ark\nwas in neglect; there was no altar and no sacrifice; the priests had\nbeen slain.\n\nWe can scarcely imagine Is'ra-el at a lower ebb than when Da'vid was\ncalled to the throne.\n\n2. We ascertain =Da'vid's achievements=, the results of his reign. 1.)\n_He united the tribes._ At first crowned king by Ju'dah only, later he\nwas made king over all the tribes, by the desire of all (2 Sam. 5. 1-5).\nDuring his reign we find but little trace of the old feud between\nE'phra-im and Ju'dah, though it was not dead, and destined yet to rend\nthe kingdom asunder.\n\n2.) _He subjugated the land._ The conquest of Pal'es-tine, left\nincomplete by Josh'u-a, and delayed for nearly three hundred years, was\nfinished at last by Da'vid in the capture of Je'bus, or Je-ru'sa-lem (2\nSam. 5. 6, 7), in the overthrow of the Phi-lis'tines (2 Sam. 5. 17-25),\nand in the final capture of their capital city (1 Chron. 18. 1). At last\nIs'ra-el was possessor of its own land.\n\n3.) _He organized the government._ He established a capital (2 Sam. 5.\n9). He built a palace (2 Sam. 5. 11); notice that the builders were from\nTyre, showing that the Is'ra-el-ites were not advanced in the arts. He\nestablished a system of government, with officers in the court and\nthroughout the realm (1 Chron. 27. 25-34). Contrast all this with Saul,\nwho ruled from his tent, like a Bed'ou-in sheik.\n\n4.) _He established an army._ There was a royal bodyguard, probably of\nforeigners, like that of many European kings in modern times (2 Sam. 8.\n18; 15. 18). There was a band of heroes, like Arthur's Round Table (2\nSam. 23. 8-39). There was \"the host,\" the available military force,\ndivided into twelve divisions, one on duty each month (1 Chron. 27.\n1-15).\n\n5.) _He established religion._ No sooner was Da'vid on the throne than\nhe brought the ark out of its hiding place, and gave it a new home in\nhis capital (1 Chron. 16. 1). The priesthood was organized, and divided\ninto courses for the service of the tabernacle (1 Chron. 23. 27-32; 24.\n1-19). He wrote many psalms, and caused others to be written, for the\nworship of God. Two prophets stood by his throne (1 Chron. 29. 29), and\ntwo high priests stood by the altar (1 Chron. 24. 3). This organization\nand uplifting of the public worship had a great effect upon the kingdom.\n\n6.) _He conquered all the surrounding nations._ These wars were largely\nforced upon Da'vid by the jealousy of the neighboring kingdoms. In turn\nhis armies conquered and annexed to his dominions the land of the\nPhi-lis'tines (1 Chron. 18. 1), Mo'ab (2 Sam. 8. 2), Syr'i-a, even to\nthe great river Eu-phra'tes (2 Sam. 8. 3-6); E'dom (2 Sam. 8. 14),\nAm'mon, and the country east of Pal'es-tine (2 Sam. 10. 1-14; 12.\n26-31). The empire of Da'vid thus extended from the frontier of E'gypt\nto the Eu-phra'tes River, fulfilling the promise of Josh. 1. 4. It was\nat least six times the area of the twelve tribes.\n\n7.) We may add that _he reigned as a theocratic king_. He realized more\nthan any other monarch the divine ideal of a ruler, and so was \"the man\nafter God's own heart\" (1 Sam. 13. 14); if not altogether in personal\ncharacter, yet in the principles of his government. He respected the\nrights of his subjects, had a sympathy for all people, obeyed the voice\nof the prophets, and sought the interests of God's cause.[12]\n\n\nBlackboard Outline\n\n I. =Cau. Lea. Mon.= 1. Ten. tow. set. gov. 2. Con. sur. nat. 3. Dan.\n inv. 4. Ru. Sam. 5. Wor. am. peo.\n II. =Char. Isr. Kin.= 1. Theo. kin. 2. Cons. kin. 3. Reg. by pro.\n III. =Rei. Sau.= 1. Pros. and dec. 2. Fai. 1.) Un. tri. 2.) Mak. fri.\n 3.) Adv. rel. 4.) Lib. Isr.\n IV. =Rei. Dav.= 1. Con. Isr. acc. 1.) Sub. 2.) Dis. 3.) Wit. rel.\n 2. Dav. achiev. 1.) Uni. tri. 2.) Sub. la. 3.) Org. gov.\n 4.) Est. ar. 5.) Est. rel. 6.) Conq. surr. nat. 7.) Rei. theo.\n kin.\n\n\nQuestions for Review\n\n What event marks an epoch in Is'ra-el-ite history?\n What were the causes leading to the monarchy? What\n events in the period of the judges show a tendency\n toward settled government? What changes in government\n in the surrounding nations helped to bring on the\n monarchy in Is'ra-el? From what source did external\n danger lead the Is'ra-el-ites to desire a king? How\n had Sam'u-el unconsciously helped to prepare the way\n for a kingdom? What worldly spirit promoted the same\n result? What kind of a kingdom did God intend for\n Is'ra-el? What is a theocratic kingdom? Wherein was\n Is'ra-el an exception among Oriental kingdoms? By what\n institutions was the kingdom regulated? Name some\n instances of prophets rebuking kings. Into what two\n parts may Saul's reign be divided? Wherein was Saul a\n failure? How did he fail in gaining and holding\n friends? What was the condition of Is'ra-el when\n Da'vid came to the throne? What were the achievements\n of Da'vid? What great incomplete work did Da'vid\n finish? What did he do in the organization of his\n kingdom? What was the arrangement of his army? What\n were his services to the cause of religion? What\n nations did he conquer? What was the extent of his\n empire? In what spirit did he rule?\n\n\n\n\n\n\nTENTH STUDY\n\nThe Reign of Solomon\n\nPART ONE\n\n\nThe reign of Sol'o-mon may be regarded as the culminating period in the\nhistory of Is'ra-el. But, strictly speaking, the latter part of Da'vid's\nreign and only the former part of Sol'o-mon's constitute \"the golden age\nof Is'ra-el\"; for Sol'o-mon's later years manifested a decline, which\nafter his death rapidly grew to a fall.\n\nI. =Sol'o-mon's Empire= embraced all the lands from the Red Sea to the\nEu-phra'tes, and from the Med-i-ter-ra'ne-an to the Syr'i-an desert,\nexcept Phoe-ni'cia, which was isolated by the Leb'a-non mountains. 1.\nBesides Pal'es-tine, he ruled over E'dom, Mo'ab, Am'mon, Syr'i-a (here\nreferring to the district having Da-mas'cus as its capital), Zo'bah, and\nHa'math. 2. On the Gulf of Ak'a-ba, E'zi-on-ge'ber was his southern port\n(1 Kings 9. 26); on the Med-i-ter-ra'ne-an, Ga'za (Az'zah) was his\nlimit; in the extreme north, Tiph'sah, by the Eu-phra'tes (1 Kings 4.\n24); in the desert, Tad'mor, afterward Pal-my'ra (1 Kings 9. 18).\n\nII. =His Foreign Relations= were extensive, for the first and only time\nin the history of Is'ra-el. 1. His earliest treaty was _with Tyre_\n(Phoe-ni'cia), whose king had been his father's friend (1 Kings 5. 1).\n(What this alliance brought to Sol'o-mon see 1 Kings 5. 6-10; 2 Chron.\n2. 3-14.) 2. His relations _with E'gypt_: in commerce (1 Kings 10. 28,\n29); in marriage, a bold departure from Is'ra-el-ite customs (1 Kings 3.\n1). Perhaps Psalm 45 was written upon this event. 3. _With A-ra'bi-a_,\nthe land bordering on the southern end of the Red Sea (1 Kings 10. 1-10,\n14. 15). 4. _With the Far East_, perhaps India, referred to in 1 Kings\n9. 21-28. 5. _With the West_, perhaps as far as Spain, the Tar'shish of\n1 Kings 10. 22.\n\nIII. =His Buildings.= No king of Is'ra-el ever built so many and so\ngreat public works as did Sol'o-mon. Among these are named:\n\n1. _The temple_, on Mount Mo-ri'ah, to be described later.\n\n[Illustration: PLAN OF SOLOMON'S PALACE.\n\n(According to Stade.)\n\n\"Reprinted from Kent's History of the Hebrew People, from the Settlement\nin Canaan to the Division of the Kingdom. Copyrighted, 1896, by Charles\nScribner's Sons.\"]\n\n2. _His own palace_, south of the temple precincts, on the slope of\nO'phel and Mo-ri'ah. This consisted of several buildings, as follows:\n1.) The House of the Forest of Leb'a-non, so called because of its many\ncolumns of cedar; this was the forecourt, or entrance. 2.) The Porch to\nthe Palace. 3.) The Throne Hall. 4.) The King's Palace. 5.) The Queen's\nPalace, or Harem.\n\n3. _His fortified cities_, forming a cordon around his kingdom. (See the\nlists of these in 1 Kings 9. 17-19.)\n\n4. _His aqueducts_, some of which may still be seen (Eccl. 2. 4-6).\n\nIV. But all was not bright in the reign of Sol'o-mon. We must notice\nalso =His Sins=, for they wrought great results of evil in the after\nyears. 1. That which led to all his other sins was his _foreign\nmarriages_ (1 Kings 11. 1-4). These were the natural and inevitable\nresults of his foreign relations, and were probably effected for\npolitical reasons as well as to add to the splendor of his court. 2. His\n_toleration of idolatry_, perhaps actual participation in it (1 Kings\n11. 5-8). We cannot overestimate the harm of Sol'o-mon's influence in\nthis direction. At once it allied him with the lower and evil elements\nin the nation, and lost to him the sympathy of all the earnest\nsouls.[13] 3. Another of Sol'o-mon's sins, not named in Scripture, but\nreferred to in many legends of the East, may have been a _devotion to\nmagical arts_. He appears in Oriental traditions as the great master of\nforces in the invisible world, engaging in practices forbidden by the\nlaw of Mo'ses (Lev. 19. 31; Deut. 18. 10, 11).\n\n\nBlackboard Outline\n\n I. =Sol. Emp.= Pal. Ed. Mo. Amm. Syr. Zob. Ham. E.-G. G. T. T.\n II. =For. Rel.= Ty. Eg. Ar. F. E. W.\n III. =Buil.= 1. Tem. 2. Pal. 1.) H. F. L. 2.) P. 3.) T. H. 4.) K. P.\n 5.) Q. P.\n IV. =Sins.= 1. For. mar. 2. Tol. idol. 3. Mag.\n\n\nReview Questions\n\n What is the reign of Sol'o-mon called? How far is that\n a correct title? What lands were included in\n Sol'o-mon's empire? What cities were on its\n boundaries? With what countries did Sol'o-mon have\n treaties and foreign relations? How was Sol'o-mon\n connected with the court of E'gypt? What were some of\n Sol'o-mon's buildings? Name the various parts of his\n palace. What were the sins of Sol'o-mon?\n\nPART TWO\n\nV. =General Aspects of Is'ra-el in the Reign of Sol'o-mon.=\n\n1. =It was a period of peace.= For sixty years there were no wars This\ngave opportunity for development, for wealth, and for culture.\n\n2. =It was a period of strong government.= The age of individual and\ntribal energy was ended, and now all the life of the nation was gathered\naround the throne. All the tribes were held under one strong hand;\ntribal lines were ignored in the government of the empire; every\ndepartment was organized.\n\n3. =It was a period of wide empire.= It was Is'ra-el's opportunity for\npower in the East; for the old Chal-de'an empire had broken up, the new\nAs-syr'i-an empire had not arisen, and E'gypt was passing through a\nchange of rulers and was weak. For one generation Is'ra-el held the\nsupremacy in the Oriental world.\n\n4. =It was a period of abundant wealth= (1 Kings 3. 12, 13; 4. 20; 10.\n23, 27). The sources of this wealth were: 1.) The _conquests_ of Da'vid,\nwho had plundered many nations and left his accumulated riches to\nSol'o-mon (1 Chron. 22. 14-16). 2.) The _tribute_ of the subject\nkingdoms, doubtless heavy (1 Kings 10. 25). 3.) _Commerce_ with foreign\ncountries (E'gypt, A-ra'bi-a, Tar'shish, and O'phir) in ancient times\nwas not carried on by private enterprise, but by the government. The\n_trade_ of the East from E'gypt and Tyre passed through Sol'o-mon's\ndominions, enriching the land. 4.) There were also _taxes_ laid upon the\npeople (1 Kings 4. 7-19; 12. 4). 5.) The erection of _public buildings_\nmust have enriched many private citizens and made money plenty.\n\n5. =It was a period of literary activity.= The books written during this\nepoch were Sam'u-el, Psalms (in part), Prov'erbs (in part), and perhaps\nEc-cle-si-as'tes and Sol'o-mon's Song. Not all the writings of Sol'o-mon\nhave been preserved (1 Kings 4. 32, 33).\n\nVI. =Dangers of the Period.= There was an A-ra'bi-an tradition that in\nSol'o-mon's staff, on which he leaned, there was a worm secretly gnawing\nit asunder. So there were elements of destruction under all the splendor\nof Sol'o-mon's throne.\n\n1. =The absolute power of the king.= Da'vid had maintained the\ntheocratic constitution of the state; Sol'o-mon set it aside and ruled\nwith absolute power in all departments. He assumed priestly functions (1\nKings 8. 22, 54, 64); he abolished tribal boundaries in his\nadministration (1 Kings 4. 7-19); he ignored both priests and prophets,\nand concentrated all rule in his own person.\n\n2. =The formal character of the worship.= There was a magnificent temple\nand a gorgeous ritual, but none of the warmth and personal devotion\nwhich characterized the worship of Da'vid. The fervor of the Da-vid'ic\nPsalms is wanting in the literature of Sol'o-mon's age.\n\n3. =Luxury and corruption of morals.= These are the inevitable results\nof abundant riches and worldly association. We do not need the warnings\nof Prov. 2. 16-19; 5. 3-6, etc., to know what a flood of immorality\nswept over Je-ru'sa-lem and Is'ra-el.\n\n4. =The burden of taxation.= With a splendid court, an immense harem,\nand a wealthy nobility came high prices and high taxes; the rich growing\nricher rapidly, the poor becoming poorer. The events of the next reign\nshow how heavy and unendurable these burdens grew.\n\n5. =Heathen customs.= With the foreign peoples came the toleration of\nidolatry, its encouragement, and all the abominations connected with it.\nJer-o-bo'am could not have established his new religion (1 Kings 12. 28)\nif Sol'o-mon had not already patronized idol worship.\n\n6. Underlying all was the old =tribal jealousy= of E'phra-im and Ju'dah,\nfostered by an able leader (1 Kings 12. 26), ready to break out in due\ntime and destroy the empire.\n\n\nBlackboard Outline\n\n V. =Gen. Asp. Isr.= 1. Pea. 2. Str. gov. 3. Wi. emp. 4. Abun. weal.\n 1.) Conq. 2.) Trib. 3.) Com. 4.) Tax. 5.) Pub. build. 5. Lit.\n act.\n VI. =Dan. Per.= 1. Abs. pow. 2. For. wor. 3. Lux. cor. mor. 4. Bur.\n tax. 5. Hea. cus. 6. Tri. jeal.\n\n\nQuestions for Review\n\n Name five general aspects of Is'ra-el in Sol'o-mon's\n reign? What were the benefits of the peace at that\n time? What was the characteristic of Sol'o-mon's\n administration? What opportunity did the age give to a\n great empire for Is'ra-el? What were the sources of\n the wealth in Sol'o-mon's age? How was it a period of\n literary activity? What ancient legend illustrates the\n dangers of Sol'o-mon's age? What were some of the\n dangers? Wherein did Sol'o-mon set aside the\n Is'ra-el-ite constitution? What was the defect in the\n religion of Sol'o-mon's time? What evils resulted from\n the wealth of that time? What caused heavy taxation?\n What heathen customs were introduced? What showed that\n tribal jealousy was still existing?\n\nHints to the Teacher and Class\n\n1. See that the outline of the lesson is learned, with all its divisions\nand subdivisions. Let a scholar place each division of the outline on\nthe blackboard in the form given in the Blackboard Outline, and then let\nanother scholar read it to the class.\n\n2. Have a map of Sol'o-mon's empire drawn, with each of the subject\nlands shown upon it. \"Bound\" the empire; that is, name the countries\nsurrounding it.\n\n3. Let the diagram of buildings on Mount Mo-ri'ah and O'phel be drawn by\none pupil, and explained by another.\n\n4. Let the Review Questions be studied until they can be answered\ncorrectly.\n\n\n\n\nELEVENTH STUDY\n\nThe Temple on Mount Moriah\n\n\nThe most famous of all the buildings erected by Sol'o-mon, though by no\nmeans the largest, was the temple. It is so frequently mentioned in the\nBible, and was so closely connected with the religious and secular\nhistory, both in the Old Testament and the New, that a detailed study of\nit is needed.\n\nI. =The Three Temples.= All these stood in succession upon the same\nsite, and were arranged upon the same general plan.\n\n1. _Sol'o-mon's Temple._ Built about B. C. 970, and standing until B. C.\n587, when it was destroyed by the Bab-y-lo'ni-ans (2 Kings 25. 8, 9).\n\n2. _Ze-rub'ba-bel's Temple._ After lying desolate more than fifty years\nthe second temple was begun about B. C. 534, under Ze-rub'ba-bel, the\nruler of the exiles returned from Bab'y-lon (Ezra 3. 8). This temple was\nfar inferior in splendor to the first, but soon became the object of\npilgrimage to Jews from all lands and the center of Jew'ish national and\nreligious life.\n\n3. _Her'od's Temple._ The second temple having become dilapidated,\nHer'od the Great undertook its restoration on a magnificent scale. The\nwork was begun about B. C. 20 and was not completed until A. D. 64. In\nthe lifetime of Je'sus it was not yet finished (John 2. 20). This temple\nwas destroyed by the Ro'mans under Ti'tus, A. D. 70. Its site is now\noccupied partially by the Dome of the Rock, miscalled the Mosque of\nO'mar, in Je-ru'sa-lem.\n\n[Illustration]\n\nII. =The Situation.= The city of Je-ru'sa-lem stood upon hills separated\nby three valleys radiating in a fanlike order, from a point at the\nsoutheast. Northward runs the valley of the Kid'ron; northwest the\nvalley of the Ty-ro'poe-on, now almost obliterated; almost westward,\nwith a curve northward, the valley of Hin'nom. Between the valley of the\nKid'ron and the valley of the Ty-ro'poe-on were two hills--on the north\nMount Mo-ri'ah, and a little to the south a spur of lower elevation\nknown as O'phel. On Mount Mo-ri'ah stood the temple, on O'phel the\nbuildings of Sol'o-mon's palace. Later the temple area was enlarged to\ninclude both these hills. West of Mo-ri'ah, across the Ty-ro'poe-on\nvalley, was Mount Zi'on, upon which the principal part of the city\nstood.\n\nIII. =The House of the Lord.= This was a building not large, but\nmagnificent and costly; made of stone and cedar, and decorated lavishly\nwith gold and precious stones. It consisted of four parts:\n\n1. _The Porch_, a lofty tower facing the east. Two pillars, either in\nthe tower at the entrance or standing apart before it, are named (1\nKings 7. 21). The interior dimensions of the porch were about 30 feet\nfrom north to south, and 15 feet east and west[14] (1 Kings 6. 3).\n\n2. _The Holy Place_ was west of the porch, and was a chamber 60 feet\nlong by 30 wide, and perhaps 30 feet high. In it stood, on the north,\nthe table for \"the showbread\"--that is, the twelve loaves shown before\nthe Lord; on the south, the golden candlestick, or lampstand[15]; and at\nthe western end the golden altar of incense.\n\n3. _The Holy of Holies_, or \"the oracle\" (1 Kings 6. 19, 20), was a\ncube, each dimension being 30 feet. It had no windows, but received a\ndim light through the veil which separated it from the adjoining room.\nThis place was entered by the high priest only, and on but one day in\nthe year, the day of atonement. The only article of furniture in the\nroom was the Ark of the Covenant, containing the two stone tables of the\nlaw. The Ark doubtless was destroyed with the first temple, and in the\nsecond and third temples its place was indicated by a marble block, upon\nwhich the blood was sprinkled.\n\n[Illustration: THE TEMPLE]\n\n4. _The Chambers_ were rooms for the priests, situated around the house,\nwith entrance from without. They were in three stories, and were set\napart for the residence of the priests while employed in the services of\nthe temple. Each priest served two weeks in the year; not, however, two\nweeks in succession, but six months apart, and lived at his home for the\nrest of the time. In similar chambers around the old tabernacle E'li and\nSam'u-el slept (1 Sam. 3. 2, 3).\n\nIV. The =Court of the Priests= was an open, unroofed quadrangle\nsurrounding the House of the Lord, but mainly in front, toward the east.\nIt was about 200 feet wide, north and south, by 275 feet long, east and\nwest, a few feet lower in elevation than the floor of the temple proper.\nHere stood the great _Altar of Burnt Offering_, upon which the daily\nsacrifice was offered, its site now shown under the Dome of the Rock;\nand near the door to the house _the Laver_ for washing the sacrifices.\nSol'o-mon built also a great \"_Sea_,\" or reservoir of water, standing on\nthe backs of twelve oxen, all of \"brass,\" probably copper (1 Kings 7.\n23-26). This was broken up by the Bab-y-lo'ni-ans, B. C. 587 (2 Kings\n25. 13), and was not replaced in the later temples.\n\nV. Around the Court of the Priests was another and larger corridor, the\n=Court of Is'ra-el=, or \"the men's court.\" In the later temples this was\n320 by 240 feet in dimensions, 26 feet wide on the north and south, 24\nfeet wide on the east and west. The size of this court in Sol'o-mon's\ntemple is not given, but was probably the same as in later times. This\nwas the standing place of the worshipers (exclusively men) as they\nwitnessed the service.\n\nVI. These were the only courts around the first temple, as the space to\nthe south of the last-named court was occupied by Sol'o-mon's palaces,\nfrom which a magnificent flight of steps ascended to the temple area (1\nKings 10. 5). After these buildings were destroyed the latest temple,\nthat of Her'od, included their site in additional courts and buildings\nfor the worship. East of the Court of Is'ra-el, and a little lower,\nstood the =Court of the Women=, 200 feet square, having a lattice\ngallery on the western side, from which the women could look on the\nservices of the altar. This court was also called \"the Treasury\" (John\n8. 20) from the gift boxes fastened upon the wall (Mark 12. 41, 42). In\neach corner of this court was a room said to be 60 feet square, with an\nopen roof.\n\nVII. Around all these buildings and courts, with Her'od's temple, but\nnot with Sol'o-mon's, was the =Court of the Gen'tiles=, an irregular\nquadrangle of about 1,000 feet on each side (north 990, east 1,000,\nsouth 960, west 1,060). The wall on the east was surmounted by a double\nrow of columns, and called Sol'o-mon's Porch (John 10. 23; Acts 3. 12).\nThe \"Beautiful Gate\" was from the Court of the Gen'tiles to the eastern\nside of the Court of the Women (Acts 3. 1), through which the people\npassed on their way to the public worship. The narrow corridor\nextending entirely around the Court of the Women and the Court of\nIs'ra-el was called \"Chel\"--that is, the sacred inclosure--and no one\nexcept an Is'ra-el-ite was permitted to enter it. The Court of the\nGen'tiles was not regarded by the Jews as sacred, since foreigners were\nallowed within it, and in its area had grown up a market for the sale of\nanimals for sacrifice and tables for the exchanging of foreign money.\nTwice this court was purged of these desecrations by Je'sus (John 2.\n13-17; Matt. 21. 12, 13).\n\nThe principal access to the temple in the time of Christ was a bridge\nover the Ty-ro'poe-on valley from Mount Zi'on. Of this bridge a fragment\nof one arch still remains, known as \"Rob'in-son's Arch.\"\n\nThe immediate surroundings of the temple, in the New Testament period,\nwere the following: 1. On the north stood the Castle or Tower of\nAn-to'ni-a, erected by the Ro'mans for the control of the temple area.\n2. On the east was the valley of the Kid'ron. 3. On the south and west\nlay the curving valley of the Ty-ro'poe-on.\n\n\nBlackboard Outline\n\n I. =Thr. Tem.= 1. Sol. 970-587. 2. Zer. 534. 3. Her. B. C. 20.\n A. D. 70.\n II. =Situa.= Vall. Kid. Tyr. Hin. Mts. Mor. Oph. Zi.\n III. =Hou. Lor.= 1. Por. 30x15. 2. H. P. 30x60. 3. H. H. 30x30.\n 4. Chamb.\n IV. =Cou. Pri.= 200x275. Alt. Lav. \"Sea.\"\n V. =Cou. Isr.= 240x320.\n VI. =Cou. Wom.= 200x200. \"Treas.\" Rooms.\n VII. =Cou. Gen.= 1,000. \"Chel.\" Market. Bridge.\n\n\nHints to the Teacher and the Class\n\nLet each pupil in turn draw on the blackboard one of the departments or\ncourts of the temple, state its dimensions, and explain its uses.\n\nLet a pupil recite the history of each temple.\n\nLet one pupil state in what parts of the temple Je'sus walked and\ntaught, and another events in the life of Saint Paul connected with the\ntemple.\n\n\nReview Questions\n\n Who built the first temple, how long did it stand, and\n by whom was it destroyed? Who built the second temple,\n and at what time? Who built the third temple? When was\n it begun, finished, and destroyed? What building now\n stands on the site of the temple? Between what three\n valleys was Je-ru'sa-lem situated? Give a description\n of each valley. Where were Mo-ri'ah, O'phel, and Zi'on\n located? Into what four parts was the \"House of the\n Lord,\" or temple proper, divided? What were the\n dimensions and what was the location of the Porch?\n Describe the Holy Place and its contents. Describe the\n Holy of Holies. What took the place of the Ark in the\n later temples? What were the Chambers, and where were\n they situated? Where was the Court of the Priests?\n What were its dimensions? What stood in this court?\n Where was the Court of Is'ra-el? What were its\n dimensions and uses? What stood outside the Court of\n Is'ra-el adjoining Sol'o-mon's temple? Where was the\n Court of the Women in the latest temple? Describe this\n court and its uses? What was the exterior court to the\n temple in the time of Christ? What were the dimensions\n of this court? Where was the \"Beautiful Gate\"? Where\n was the \"Chel\"? Where was Sol'o-mon's Porch? How was\n this court used by the Jews? What did Je'sus do in\n this court? What was the principal means of access to\n the temple? What were the immediate surroundings of\n the temple?\n\n\n\nTWELFTH STUDY\n\nThe Kingdom of Israel\n\nPART ONE\n\n\nThe splendors of Sol'o-mon's reign passed away even more suddenly than\nthey arose. In less than a year after his death his empire was broken\nup, and two quarreling principalities were all that was left of\nIs'ra-el.\n\nI. Let us ascertain the =Causes of the Division of Is'ra-el=. These\nwere:\n\n1. =The oppressive government of Sol'o-mon= (1 Kings 12. 3, 4). How far\nthe complaints of the people were just, and to what degree they were the\npretexts of an ambitious demagogue, we have no means of knowing. But it\nis evident that the government of Sol'o-mon, with its courts, its\npalaces, its buildings, and its splendor, must have borne heavily upon\nthe people. Probably, also, the luxury of living among the upper\nclasses, so suddenly introduced, led to financial crises and stringency\nof money, for which the government was held responsible by the\ndiscontented people.\n\n2. =The opposition of the prophets= (1 Kings 11. 11-13, 29-33). It is a\nsuggestive fact that the prophets were opposed to Sol'o-mon and friendly\nto Jer-o-bo'am. Their reason was a strong resentment to the foreign\nalliances, foreign customs, and especially to the foreign idolatries\nwhich Sol'o-mon introduced.\n\n3. =Foreign intrigues=, especially in E'gypt. The old kingdoms were not\nfriendly to this Is'ra-el-ite empire, which loomed up so suddenly, and\nthreatened to conquer all the East. Sol'o-mon's attempt to win the favor\nof E'gypt by a royal marriage (1 Kings 3. 1) was a failure, for two\nenemies of Sol'o-mon, driven out of his dominions, found refuge in\nE'gypt, were admitted to the court, married relatives of the king, and\nstirred up conspiracies against Sol'o-mon's throne (1 Kings 11. 14-22,\n40). Another center of conspiracy was Da-mas'cus, where Re'zon kept up a\nsemi-independent relation to Sol'o-mon's empire (1 Kings 11. 23-25).\n\n4. =Tribal jealousy=; the old sore broken out again. Notice that\nJer-o-bo'am belonged to the haughty tribe of E'phra-im (1 Kings 11. 26),\nalways envious of Ju'dah, and restless under the throne of Da'vid. The\nkingdom of the ten tribes was established mainly through the influence\nof this tribe.\n\n5. =The ambition of Jer-o-bo'am= was another force in the disruption. It\nwas unfortunate for Sol'o-mon's kingdom that the ablest young man of\nthat time in Is'ra-el, a wily political leader and an unscrupulous\npartisan, belonged to the tribe of E'phra-im, and from his environment\nwas an enemy of the then existing government. The fact that he was sent\nfor from E'gypt to the assembly at She'chem showed collusion and\npreparation of the scheme (1 Kings 12. 2, 3).\n\n6. But all these causes might have been insufficient but for =the folly\nof Re-ho-bo'am= (1 Kings 12. 13, 14). If Da'vid had been on the throne\nthat day an empire might have been saved. But Re-ho-bo'am, brought up in\nthe purple, was without sympathy with the people, tried to act the part\nof a tyrant, and lost his ancestral realm (1 Kings 12. 16).\n\nII. =The Results of the Division.= These were partly political, partly\nreligious, and were neither of unmixed good nor unmixed evil.\n\n1. The =political results= were: 1.) The entire _disruption_ of\nSol'o-mon's empire. Five kingdoms took the place of one: Syr'i-a on the\nnorth, Is'ra-el in the center, Ju'dah west of the Dead Sea, Mo'ab east\nof the Dead Sea, and E'dom on the extreme south. Mo'ab was nominally\nsubject to Is'ra-el, and E'dom to Ju'dah; but only strong kings, like\nA'hab in Is'ra-el and Je-hosh'a-phat in Ju'dah, could exact the tribute\n(2 Kings 3. 4; 1 Kings 22. 47). 2.) With the loss of empire came\n_rivalry_, and consequent _weakness_. For fifty years Is'ra-el and\nJu'dah were at war, and spent their strength in civil strife, while\nSyr'i-a was growing powerful, and in the far northeast As-syr'i-a was\nthreatening. 3.) As a natural result came at last _foreign domination_.\nBoth Is'ra-el and Ju'dah fell under the power of other nations and were\nswept into captivity, as the final result of the disruption wrought by\nJer-o-bo'am.\n\n2. =The religious results= of the division were more favorable. They\nwere: 1.) _Preservation of the true religion._ A great empire would\ninevitably have been the spiritual ruin of Is'ra-el, for it must have\nbeen worldly, secular, and, in the end, idolatrous. The disruption broke\noff relation with the world, put an end to schemes of secular empire,\nand placed Is'ra-el and Ju'dah once more alone among their mountains. In\nthis sense the event was from the Lord, who had higher and more enduring\npurposes than an earthly empire (1 Kings 12. 15-24). 2.) _Protection of\nthe true religion._ Is'ra-el on the north stood as a \"buffer,\" warding\noff the world from Ju'dah on the south. It was neither wholly idolatrous\nnor wholly religious, but was a debatable land for centuries. It fell at\nlast, but it saved Ju'dah; and in Ju'dah was the unconscious hope of the\nworld. 3.) _Concentration of the true religion._ The departure of\nIs'ra-el from the true faith led to the gathering of the priests,\nLe'vites, and worshiping element of the people in Ju'dah (2 Chron. 11.\n13-16). Thus the Jew'ish kingdom was far more devoted to Je-ho'vah than\nit might otherwise have been.\n\nBlackboard Outline\n\n I. =Cau. Div.= 1. Opp. gov. 2. Opp. pro. 3. For. int. 4. Tri. jeal.\n 5. Am. Jer. 6. Fol. Re.\n II. =Res. Div.= 1. Pol. res. 1.) Dis. emp. 2.) Riv. and weak. 3.) For.\n dom.\n 2. Rel. res. 1.) Pres. rel. 2.) Pro. rel. 3.) Conc. rel.\n\n\nReview Questions\n\n What causes may be assigned for the division of\n Is'ra-el? How far was Sol'o-mon's government\n responsible? What was the relation of the prophets to\n the revolution? What foreign intrigues contributed to\n break up the kingdom? Who were connected with these\n intrigues? What ancient jealousy aided, and how? What\n man led in the breaking up of the kingdom? Whose folly\n enabled the plot to succeed? What were the political\n results of the division? What were its religious\n results? How was this event from the Lord?\n\n\nPart Two\n\nIII. =The Kingdom of Is'ra-el.= From the division the name _Is'ra-el_\nwas applied to the northern kingdom and _Ju'dah_ to the southern. We\nnotice the general aspects of Is'ra-el during its history, from B. C.\n934 to 721.\n\n1. =Its extent.= It embraced all the territory of the twelve tribes\nexcept Ju'dah and a part of Ben'ja-min (1 Kings 12. 19-21), held a\nnominal supremacy over Mo'ab east of the Dead Sea, and embraced about\n9,375 square miles, while Ju'dah included only 3,435. Is'ra-el was about\nequal in area to Massachusetts and Rhode Island together.\n\n2. =Its capital= was first at _She'chem_, in the center of the land (1\nKings 12. 25); then, during several reigns, at _Tir'zah_ (1 Kings 15.\n33; 16. 23); then at _Sa-ma'ri-a_ (1 Kings 16. 24), where it remained\nuntil the end of the kingdom. That city after a time gave its name to\nthe kingdom (1 Kings 21. 1), and after the fall of the kingdom to the\nprovince in the center of Pal'es-tine (John 4. 3, 4).\n\n3. =Its religion.= 1.) Very soon after the institution of the new\nkingdom Jer-o-bo'am established a national religion, the _worship of the\ncalves_ (1 Kings 12. 26-33). This was not a new form of worship, but had\nbeen maintained in Is'ra-el ever since the exodus (Exod. 32. 1-4). In\ncharacter it was a modified idolatry, halfway between the pure religion\nand the abominations of the heathen. 2.) A'hab and his house introduced\nthe Phoe-ni'cian _worship of Ba'al_, an idolatry of the most abominable\nand immoral sort (1 Kings 16. 30-33), but it never gained control in\nIs'ra-el, and was doubtless one cause of the revolution which placed\nanother family on the throne. 3.) Through the history of Is'ra-el there\nremained a remnant of _worshipers of Je-ho'vah_, who were watched over\nby a noble array of prophets, and though often persecuted remained\nfaithful (1 Kings 19. 14, 18).\n\n4. =Its rulers.= During two hundred and fifty years Is'ra-el was\ngoverned by nineteen kings, with intervals of anarchy. Five houses in\nturn held sway, each established by a usurper, generally a soldier, and\neach dynasty ending in a murder.\n\n1.) _The House of Jer-o-bo'am_, with two kings, followed by a general\nmassacre of Jer-o-bo'am's family (1 Kings 15. 29, 30).\n\n2.) _The House of Ba'a-sha_, two kings, followed by a civil war (1 Kings\n16. 16-22).\n\n3.) _The House of Om'ri_, four kings, of whom Om'ri and A'hab were the\nmost powerful. This was the age of the prophet E-li'jah and the great\nstruggle between the worship of Je-ho'vah and of Ba'al (1 Kings 18.\n4-21).\n\n4.) _The House of Je'hu_, five kings, under whom were great changes of\nfortune. The reign of Je-ho'a-haz saw Is'ra-el reduced to a mere\nprovince of Syr'i-a (2 Kings 13. 1-9). His son Jo'ash threw off the\nSyr'i-an yoke, and _his_ son, Jer-o-bo'am II, raised Is'ra-el almost to\nits condition of empire in the days of Sol'o-mon (2 Kings 14. 23-29).\nHis reign is called \"the Indian summer of Is'ra-el.\"\n\n5.) _The House of Men'a-hem_, two reigns. Is'ra-el had by this time\nfallen under the power of As-syr'i-a, now dominant over the East, and\nits history is the story of kings rising and falling in rapid\nsuccession, with long intervals of anarchy. From the fall of this\ndynasty there was only the semblance of a state until the final\ndestruction of Sa-ma'ri-a, B. C. 721.\n\n5. =Its foreign relations.= During the period of the Is'ra-el-ite\nkingdom we see lands struggling for the dominion of the East. The\nhistory of Is'ra-el is interwoven with that of Syr'i-a and As-syr'i-a,\nwhich may now be read from the monuments.\n\n1.) There was a _Period of Division_. During the reign of the houses of\nJer-o-bo'am and Ba'a-sha there were constant wars between Is'ra-el,\nSyr'i-a, and Ju'dah; and as a result all were kept weak, and \"a balance\nof power\" was maintained.\n\n2.) Then followed a _Period of Alliance_--that is, between Is'ra-el and\nJu'dah, during the sway of the House of Om'ri. The two lands were in\nfriendly relations, and the two thrones were connected by marriages. As\na result both Is'ra-el and Ju'dah were strong, Mo'ab and E'dom were kept\nunder control, and Syr'i-a was held in check.\n\n3.) Next came the _Period of Syr'i-an Ascendency_. During the first two\nreigns of the House of Je'hu, Syr'i-a rose to great power under\nHaz'a-el, and overran both Is'ra-el and Ju'dah. At one time Is'ra-el was\nin danger of utter destruction, but was preserved. Near the close of\nthese periods the dying prophecy of E-li'sha was uttered (2 Kings 13.\n14-25).\n\n4.) _The Period of Is'ra-el-ite Ascendency._ Is'ra-el under Jer-o-bo'am\nII took its turn of power, and for a brief period was again dominant to\nthe Eu-phra'tes, as in the days of Sol'o-mon.\n\n5.) _The Period of As-syr'i-an Ascendency._ But its glory soon faded\naway before that of As-syr'i-a, which was now rapidly becoming the\nempire of the East. Its rise meant the fall of Is'ra-el; and under the\nunfortunate Ho-she'a, Sa-ma'ri-a was taken, what was left of the ten\ntribes were carried captive, and the kingdom of Is'ra-el was\nextinguished (2 Kings 17. 1-6).\n\nIV. =The Fate of the Ten Tribes.= There has been much idle discussion\nover this subject and some absurd claims set up; for example, that the\nAnglo-Saxon race are descended from the ten lost tribes--a statement\nopposed to all history, to ethnology, and to every evidence of language.\n\n1. After their deposition nearly all the Is'ra-el-ites, having lost\ntheir national religion and having no bond of union, =mingled with the\nGen'tiles= around them and lost their identity, just as hundreds of\nother races have done. The only bond which will keep a nation long alive\nis that of religion.\n\n2. Some remained in Pal'es-tine, others returned thither and formed the\n=nucleus of the Sa-mar'i-tan people=, a race of mingled origin (2 Kings\n17. 24-29).\n\n3. Some of those who remained in the East retained their religion, or\nwere revived in it, and later became a part of the =Jews of the\ndispersion=; though \"the dispersion\" was mainly Jew'ish, and not\nIs'ra-el-ite.\n\n4. A few =families united with the Jews=, returned with them to\nPal'es-tine after the exile, yet retained their tribal relationship; for\nexample, An'na (Luke 2. 36).\n\nBlackboard Outline\n\n III. =Kin. Isr.= 1. Ext. 9,375. 2. Cap. 1.) Sh. 2.) Tir. 3.) Sam.\n 3. Rel. 1.) Wor. cal. 2.) Wor. Ba. 3.) Wor. Jeh. 4. Rul.\n 1.) Hou. Jer. 2.) Hou. Ba. 3.) Hou. Om. 4.) Hou. Je.\n 5.) Hou. Men. 5. For. Rel. 1.) Per. Div. 2.) Per. All.\n 3.) Per. Syr. Asc. 4.) Per. Isr. Asc. 5.) Per. Ass. Asc.\n IV. =Fat. Ten. Tri.= 1. Min. Gen. 2. Sam. Peo. 3. Disp. 4. Jews.\n\n\nReview Questions\n\n How long did the new kingdom of Is'ra-el last? What\n was its extent? What were its three successive\n capitals? What three forms of religion were found in\n it? Who was the first king of the ten tribes? What\n family introduced foreign idolatry? How many kings\n ruled over the ten tribes? What were the five royal\n houses? Which house raised Is'ra-el almost to its\n ancient power? What is this period of prosperity\n called? Who was the greatest king of Is'ra-el? With\n what other history is that of Is'ra el interwoven?\n What were the five periods in the foreign relations of\n Is'ra-el? By what kingdom was Is'ra-el destroyed? Who\n was its last king? What finally became of the ten\n tribes?\n\n\n\n\nTHIRTEENTH STUDY\n\nThe Kingdom of Judah\n\n\nI. =General Aspects of the Kingdom of Ju'dah.=\n\n1. =Its territory.= It embraced the mountain portion of the tribe of\nJu'dah, from the Dead Sea to the Phi-lis'tine plain; a part of\nBen'ja-min, in which tribe the larger part of Je-ru'sa-lem stood; and\nalso a part of Dan (Chron. 11. 10). Sim'e-on was nominally within its\nborder, but was practically given up to the A-ra'bi-ans of the desert;\nE'dom was tributary, though often in rebellion, and finally independent\n(1 Kings 22. 47; 2 Kings 8. 20); Phi-lis'ti-a was outside of its\nboundary. Its extent was about 3,435 square miles, about half the area\nof Massachusetts.\n\n2. =Its government= was a monarchy, with but one family on the throne,\nthe line of Da'vid, in direct succession, with the exception of\nAth-a-li'ah's usurpation (2 Kings 11. 1-3), through nineteen reigns.\n\n3. =Its religion.= Through all the history we find two forms of worship\nstrongly opposed to each other, yet both rooted in the nation. 1.) The\nworship of Je-ho'vah through the temple, the priesthood, and the\nprophets. 2.) But side by side with this pure religion was the worship\nof idols upon \"high places,\" probably begun as a form of worshiping\nJe-ho'vah, but degenerating into gross and immoral idolatry. There was a\nstruggle going on constantly between these two elements in the state,\nthe spiritual and the material. Notwithstanding the efforts of reforming\nkings like Je-hosh'a-phat, Hez-e-ki'ah, and Jo-si'ah, the general\ntendency was downward.\n\nII. =The Duration of the Kingdom.= The kingdom lasted from B. C. 934 to\n587--more than one hundred and thirty years longer than Is'ra-el.\nReasons for its endurance may have been:\n\n1. =Its retired situation=: hemmed in by mountains and deserts; at a\ndistance from the ordinary lines of travel; not in the direct path of\nconquest from any other nation. Ju'dah had few foreign wars as compared\nwith Is'ra-el.\n\n2. =The unity of its people.= They were not ten tribes loosely\nconnected, but one tribe, with a passionate love of their nation and a\npride in their blood.\n\n3. =Its concentration at Je-ru'sa-lem.= Through all its history there\nwas but one capital, where the palace of the king and the temple of the\nLord were standing together.\n\n4. =The reverence for the House of Da'vid= also kept the people\ntogether. There was no change in dynasty, and the loyalty of the people\ngrew stronger through the generations toward the family on the throne.\nThere being no usurpers, the throne was permanent until destroyed by\nforeign power.\n\n5. =The purity of its religion= tended to keep the nation united and to\nkeep it in existence. No bond of self-interest or of blood will hold a\npeople together as strongly as the tie of religion. Ju'dah's strength\nwas in the measure of her service of God, and when she renounced\nJe-ho'vah her doom came speedily.\n\nIII. =Periods in the History.= Though Ju'dah was not without political\ncontact with other nations, yet its history is the record of internal\nevents rather than external relations. We may divide its history into\nfour epochs.\n\n1. =The first decline and revival.= 1.) The reigns of Re-ho-bo'am and\nA-bi'jah marked a decline indicated by the E-gyp'tian invasion and the\ngrowth of idolatry. 2.) The reign of A'sa and Je-hosh'a-phat showed a\nrevival in reformation, progress, and power. Under Je-hosh'a-phat,\nJu'dah was at the height of prosperity. This was the time of peace with\nIs'ra-el and of strength at home and abroad (2 Chron. 17. 5; 20. 30).\n\n2. =The second decline and revival.= 1.) For nearly two hundred years\nafter the death of Je-hosh'a-phat the course of Ju'dah was downward.\nE'dom was lost under Je-ho'ram (2 Chron. 21. 8); the Ba'al-ite idolatry\nwas introduced by the usurping queen, Ath-a-li'ah (2 Kings 11. 18); the\nland was again and again invaded under Jo'ash and Am-a-zi'ah, and\nJe-ru'sa-lem itself was taken and plundered. 2.) But a great reformation\nwas wrought under Hez-e-ki'ah, who was the best and wisest of the kings\nof Ju'dah, and the kingdom again rose to power, even daring to throw off\nthe As-syr'i-an yoke and defy the anger of the mightiest king then on\nthe earth. At this time came the great event of the destruction of the\nAs-syr'i-an host (2 Kings 19. 35).\n\n3. =The third decline and revival.= 1.) The reforms of Hez-e-ki'ah were\nshort-lived, for his son Ma-nas'seh was both the longest in reigning and\nthe wickedest of the kings, and his late repentance did not stay the\ntide of corruption which he had let loose (2 Kings 21. 10-17; 2 Chron.\n33. 1-18). The wickedness of Ma-nas'seh's reign was the great moral\ncause of the kingdom's destruction, for from it no reform afterward\ncould lift the mass of the people. 2.) Jo-si'ah, the young reformer,\nattempted the task, but his efforts, though earnest, were only\nmeasurably successful, and after his untimely death the kingdom hastened\nto its fall (2 Kings 23. 29).\n\n4. =The final decline and fall.= 1.) The political cause of the\ndestruction of the kingdom was the rise of Bab'y-lon. The old\nAs-syr'i-an empire went down about B. C. 625, and a struggle followed\nbetween Bab'y-lon and E'gypt for the supremacy. Ju'dah took the side of\nE'gypt, which proved to be the losing side. 2.) After several\nchastisements and repeated rebellions Je-ru'sa-lem was finally destroyed\nby Neb-u-chad-nez'zar, king of Bab'y-lon, and the kingdom of Ju'dah was\nextinguished, B. C. 587.\n\n\nBlackboard Outline\n\n I. =Gen. Asp. Kin. Jud.= 1. Terr. Tri. Jud. 3,435 m. 2. Gov. mon.\n 3. Rel. 1.) Jeh. 2.) Idol.\n II. =Dur. Kin.= 1. Ret. sit. 2. Un. peo. 3. Conc. Jer. 4. Rev. Ho.\n Dav. 5. Pur. rel.\n III. =Per. Hist.= 1. Fir. dec. rev. 1.) Dec. Reho. Abi. 2.) Rev.\n As. Jehosh.\n 2. Sec. dec. rev. 1.) Dec. 200 y. 2.) Rev. Hez.\n 3. Thi. dec. rev. 1.) Dec. Man. 2.) Rev. Jos.\n 4. Fin. dec. fal. 1.) Ris. Bab. 2.) Des. Jer.\n\n\nReview Questions\n\n What was embraced in the kingdom of Ju'dah? What was\n its area? How was it governed? What was its religion?\n What was associated with the worship of Je-ho'vah?\n What was the religious tendency of the people? How\n long did the kingdom of Ju'dah last? What were the\n causes of this duration? What were the periods in its\n history? Under what kings was the first decline? Who\n led in a revival and reformation? Who was the greatest\n of the kings of Ju'dah? What took place during the\n second decline? Who was the usurping queen? What did\n this queen try to do? Who wrought the second great\n reformation? What was the character of this king? What\n great destruction of Ju'dah's enemies took place at\n this time? Which reign was both longest, wickedest,\n and most evil in its results? Who attempted a third\n reformation? What was the result of his endeavor? What\n was the political cause of the fall of Ju'dah? By what\n nation and by what king was Je-ru'sa-lem finally\n destroyed?\n\n\n\n\nFOURTEENTH STUDY\n\nThe Captivity of Judah\n\n\nPART ONE\n\nI. We must distinguish between the =Captivity of Is'ra-el= and that of\n=Ju'dah=.\n\n1. The captivity of Is'ra-el took place B. C. 721, that of Ju'dah B. C.\n587. The southern kingdom lasted one hundred and thirty-four years\nlonger than the northern.\n\n2. Is'ra-el was taken captive by the As-syr'i-ans under Sar'gon; Ju'dah\nby the Chal-de'ans under Neb-u-chad-nez'zar.\n\n3. Is'ra-el was taken to the lands south of the Cas'pi-an Sea (2 Kings\n17. 6); Ju'dah to Chal-de'a, by the river Eu-phra'tes (Psa. 137. 1).\n\n4. Is'ra-el never returned from its captivity, which was the end of its\nhistory; but Ju'dah was brought back from its captivity and again became\na flourishing state, though subject to foreign nations during most of\nits after history.\n\nII. There were =Three Captivities= of Ju'dah, all in one generation and\nall under one Chal-de'an king, Neb-u-chad-nez'zar:\n\n1. =Je-hoi'a-kim's captivity=, B. C. 607. Je-hoi'a-kim was the son of\nJo-si'ah, placed upon the throne after the battle of Me-gid'do, in which\nJo-si'ah perished (2 Kings 23. 34). For three years Je-hoi'a-kim obeyed\nNeb-u-chad-nez'zar; then he rebelled, but was speedily reduced to\nsubjection, and many of the leading people among the Jews were carried\ncaptive to Bab'y-lon (2 Kings 24. 1, 2). Among these captives was\nDan'iel the prophet (Dan. 1. 1-6). From this event the _seventy years_\nof the captivity were dated (Jer. 27. 22; 29. 10), though the kingdom of\nJu'dah remained for twenty years longer.\n\n2. =Je-hoi'a-chin's captivity=, B. C. 598. Je-hoi'a-chin was the son of\nJe-hoi'a-kim (called Jec-o-ni'ah, 1 Chron. 3. 16; Jer. 24. 1; and\nCo-ni'ah, Jer. 22. 24). He reigned only three months, and then was\ndeposed by Neb-u-chad-nez'zar and carried to Bab'y-lon. With the young\nking and the royal family were taken thousands of the people of the\nmiddle classes, whom the land could ill spare (2 Kings 24. 8-16). Among\nthese captives was E-ze'ki-el, the prophet-priest (Ezek. 1. 1-13).\n\n3. =Zed-e-ki'ah's captivity=, B. C. 587. He was the uncle of\nJe-hoi'a-chin and the son of the good Jo-si'ah (2 Kings 24. 17), and had\nbeen made king by Neb-u-chad-nez'zar. But he too rebelled against his\nmaster, to whom he had taken a solemn oath of fidelity (2 Chron. 36.\n13). The Chal-de'ans were greatly incensed by these frequent\ninsurrections, and determined upon a final destruction of the rebellious\ncity. After a long siege Je-ru'sa-lem was taken, and the king was\ncaptured while attempting flight. He was blinded and carried away to\nBab'y-lon, the city was destroyed, and nearly all the people left alive\nwere also taken to the land of Chal-de'a (2 Kings 25. 1-11). After this\ncaptivity the city lay desolate for fifty years, until the conquest of\nBab'y-lon by Cy'rus, B. C. 536.\n\nIII. Let us ascertain the =Causes of the Captivity=--why the Jews were\ntaken up bodily from their own land and deported to a distant country.\n\n1. Such deportations were a frequent =policy of Oriental conquerors=.\nThe Orientals had three ways of dealing with a conquered people: that of\nextermination, or wholesale butchery, which is frequently described upon\nthe As-syr'i-an monuments; that of leaving them in the land under\ntribute, as subjects of the conqueror; and that of deporting them _en\nmasse_ to a distant land. Frequently, when the interests of the empire\nwould be served by changing the population of a province, this plan was\ncarried out. Thus the ten tribes were carried to a land near the\nCas'pi-an Sea, and other people were brought to Sa-ma'ri-a in their\nplace (2 Kings 17. 6, 24). A similar plan regarding Ju'dah was proposed\nby Sen-nach'e-rib (2 Kings 18. 31, 32), but was thwarted by the\ndestruction of the As-syr'i-an host.\n\n2. We have already noticed another cause of the captivity in the\nfrequent =rebellions of the kings of Ju'dah= against the authority of\nBab'y-lon. The old spirit of independence, which had made Ju'dah the\nleader of the twelve tribes, was still strong, and it was fostered by\nthe hope of universal rule, which had been predicted through centuries,\neven while the kingdom was declining. The prophets, however, favored\nsubmission to Bab'y-lon; but the nobles urged rebellion and\nindependence. Their policy was pursued, and the unequal strife was\ntaken up more than once. The rebellions always failed; but after several\nattempts the patience of Neb-u-chad-nez'zar was exhausted, and the\ndestruction of the rebellious city and the deportation of the population\nwere ordered.\n\n3. But underneath was another and a deeper cause--in =the rivalry of\nE'gypt and Bab'y-lon=. Pal'es-tine stood on the border of the\nAs-syr'i-an empire toward E'gypt; and in Pal'es-tine there were two\nparties, the As-syr'i-an and the E-gyp'tian: one counseling submission\nto As-syr'i-a, the other seeking alliance with E'gypt against As-syr'i-a\n(Isa. 31. 1-3; 37. 6). After Bab'y-lon took the place of Nin'e-veh the\nChal-de'an party took the place of the As-syr'i-an, as the Chal-de'an\nempire was the successor of the As-syr'i-an empire. The prophets, led by\nJer-e-mi'ah, always counseled submission to Bab'y-lon, and warned\nagainst trusting to E'gypt, which had never given anything more than\npromises; but the nobles were of the E-gyp'tian party, and constantly\ninfluenced the kings to renounce the yoke of Bab'y-lon and to strike for\nindependence by the aid of E'gypt. The necessity of making the frontier\nof the Chal-de'an empire safe on the side toward E'gypt was the\npolitical cause for the deportation of the tribe of Ju'dah.\n\n4. There was underlying all these political reasons a moral cause in\n=the divine purpose to discipline the nation=. The captivity was a\nweeding-out process, to separate the precious from the vile, the false\nfrom the true, the \"remnant\" from the mass. There had always been two\ndistinct elements in Is'ra-el and Ju'dah--the spiritual, God-fearing\nfew, and the worldly, idol-worshiping many. The worldly and irreligious\ntook part in the resistance to the king of Bab'y-lon, and the worshipers\nof Je-ho'vah, led by the prophets, urged submission. As a result the\nnobles and the warriors, for the most part, perished; while the better\npart, the strength and hope of the nation, were carried away captive.\nNotice that the captives were mainly of the middle class, the working\nelement (2 Kings 24. 14-16). Those who had submitted to the Chal-de'ans\nwere also taken away (2 Kings 25. 11). The prophet expressed greater\nhope for those taken away than for those left behind (Jer. 24. 1-10).\nThe captives were the root of Ju'dah, out of which in due time a new\nnation should rise; and, as we shall see, the captivity in Bab'y-lon\nproved to be the most benign experience in all the history of God's\nchosen people.\n\n\nBlackboard Outline\n\n I. =Cap. Isr. Jud.= 1. Isr. 721. Jud. 587. 2. Ass. Sar.--Chal.\n Neb. 3. Cas. Sea.--Riv. Eup. 4. Nev. ret.--Bro. b.\n II. =Thr. Cap. Jud.= 1. Jeh. cap. 607. 2. Jehn. cap. 598. 3. Zed.\n cap. 587.\n III. =Caus. Cap.= 1. Pol. Or. conq. 2. Reb. kgs. Jud. 3. Riv. Eg.\n Bab. 4. Div. pur. dis.\n\n\nReview Questions\n\n From what earlier captivity must that of Ju'dah be\n distinguished? What were the dates of these two\n captivities? By whom was each nation taken captive?\n Where was each nation carried captive? What followed\n the captivity in each nation? What were the three\n captivities of Ju'dah? What were the events of the\n first captivity of Ju'dah? Who were carried away at\n this time? What date is connected with this captivity?\n What were the events of the second captivity of\n Ju'dah? Who were then taken away? What were the events\n of the third captivity? How long was Je-ru'sa-lem left\n in ruins? By whom and when were the Jews permitted to\n return from captivity? What causes may be assigned for\n the carrying away of the Jews? What were the customs\n of ancient Oriental conquerors? How did the conduct of\n the kings of Ju'dah bring on the captivity? What\n rivalry between nations was a cause of the captivity?\n What were the two parties in the kingdom of Ju'dah?\n How was the carrying away of the Jews a political\n necessity? What was the moral cause of the captivity?\n\n\nPART TWO\n\nIV. =The Condition of the Captives in Chal-de'a= was far better than we\nare apt to suppose.\n\n1. They received =kind treatment=; were regarded not as slaves or\nprisoners, but as colonists. At a later captivity by the Ro'mans the\nJews were sold as slaves and dispersed throughout the empire. Such\nwholesale enslavement was common after a conquest. For some reason the\nChal-de'ans did not enslave the Jews at the time of their conquest, but\ncolonized them as free people. This may have been because the captives\nas a class were of the \"Chal-de'an party\" among the Jews, and hence were\ntreated in a measure as friends. The letter of Jer-e-mi'ah to the exiles\n(Jer. 29. 1-7) shows that they were kindly dealt with in Chal-de'a. Some\nof them were received at the court and rose to high station in the realm\n(Dan. 1. 1-6).\n\n2. =Their organization was maintained.= The exiles were not merged into\nthe mass of the people where they were living, but retained their own\nsystem and were recognized as a separate colony. Their dethroned kings\nhad a semi-royal state and at death an honorable burial (Jer. 52. 31-34;\n34. 4, 5). The captives were governed by elders, rulers of their own\nnation (Ezek. 8. 1; 14. 1; 20. 1). There was a \"prince of Ju'dah\" at the\nclose of the captivity (Ezra 1. 8). This fact of national organization\nwas a fortunate one for the exiles. If they had been dispersed as slaves\nthroughout the empire, or even had been scattered as individuals, they\nwould soon have been merged among the Gen'tiles, and would have lost\ntheir identity as a people. But being maintained as a separate race, and\nin Jew'ish communities, they were readily gathered for a return to their\nown land when the opportunity came.\n\n3. =Their law and worship were observed.= There were no sacrifices, for\nthese could be offered only at Je-ru'sa-lem in the temple. But the\npeople gathered for worship and for the study of the law far more\nfaithfully than before the exile; for adversity is a school of religious\ncharacter far more than prosperity. The exile would naturally exert an\ninfluence in the direction of religion. While the irreligious and\nidolatrous among the captives would soon drop out of the nation and be\nlost among the Gen'tiles, the earnest, the spiritual, and the\nGod-fearing would grow more intense in their devotion.\n\n4. =They were instructed by prophets and teachers.= Jer-e-mi'ah lived\nfor some time after the beginning of the captivity, made a visit to\nBab'y-lon, and wrote at least one letter to the exiles (Jer. 13. 4-7;\n29. 1-3). Dan'iel lived during the captivity, and, though in the court,\nmaintained a deep interest in his people, and comforted them by his\nprophecies. E-ze'ki-el was himself one of the captives, and all his\nteachings were addressed to them (Ezek. 1. 1-3). Many evangelical and\neminent Bible scholars are of the opinion that the latter part of\nI-sa'iah, from the fortieth chapter to the end, was given by a \"later\nI-sa'iah\" during the exile; but whether written at that time or earlier,\nit must have circulated among the captives and given them new hope and\ninspiration. The radical change in the character of the Jews which took\nplace during this period shows that a great revival swept over the\ncaptive people and brought them back to the earnest religion of their\nnoblest ancestors.\n\n5. =Their literature was preserved and enlarged.= Internal evidence\nshows that the books of the Kings were finished and the books of the\nChronicles written at this time or soon afterward; the teachings of\nDan'iel, E-ze'ki-el, Ha-bak'kuk, and other of the minor prophets were\ngiven; and a number of the best psalms were composed during this epoch,\nas such poems are likely to be written in periods of trial and sorrow.\nOut of many psalms we cite Psa. 124, 126, 129, 130, 137, as manifestly\nwritten during the captivity. The exile was an age of life and vigor to\nHe'brew literature.\n\nV. =The Results of the Captivity.= In the year B. C. 536 the city of\nBab'y-lon was taken by Cy'rus, king of the combined Medes and Per'sians.\nOne of his first acts was to issue an edict permitting the exiled Jews\nto return to their own country and rebuild their city. Not all the Jews\navailed themselves of this privilege, for many were already rooted in\ntheir new homes, where they had been for two generations. But a large\nnumber returned (Ezra 2. 64), and reestablished the city and state of\nthe Jews. The captivity, however, left its impress upon the people down\nto the end of their national history, and even to the present time.\n\n1. =There was a change in language=, from He'brew to Ar-a-ma'ic, or\nChal-da'ic. The books of the Old Testament written after the restoration\nare in a different dialect from the earlier writings. After the\ncaptivity the Jews needed an interpreter in order to understand their\nown earlier Scriptures. Allusion to this fact is given in Neh. 8. 7. The\nChal'dee of Bab'y-lon and the He'brew were sufficiently alike to cause\nthe people during two generations to glide imperceptibly from one to the\nother, until the knowledge of their ancient tongue was lost to all\nexcept the scholars.\n\n2. =There was a change in habits.= Before the captivity the Jews were a\nsecluded people, having scarcely any relation with the world. The\ncaptivity brought them into contact with other nations, and greatly\nmodified their manner of living. Hitherto they had been mostly farmers,\nliving on their own fields; now they became merchants and traders, and\nfilled the world with their commerce. Rarely now do we find a Jew who\ncultivates the ground for his support. They are in the cities, buying\nand selling. This tendency began with the Bab-y-lo'ni-an captivity, and\nhas since been strengthened by the varied experiences, especially by the\npersecutions, of the Jews during the centuries.\n\n3. =There was a change in character.= This was the most radical of\nall. Before the captivity the crying sin of Ju'dah, as well as of\nIs'ra-el, was its tendency to idolatry. Every prophet had warned against\nit and rebuked it, reformers had risen up, kings had endeavored to\nextirpate it; but all in vain--the worshipers of God were the few; the\nworshipers of idols were the many. After the captivity there was a\nwonderful transformation. From that time we never read of a Jew bowing\nhis knee before an idol. The entire nation was a unit in the service of\nJe-ho'vah. Among all the warnings of the later prophets, and the reforms\nof Ez'ra and Ne-he-mi'ah, there is no allusion to idolatry. That crime\nwas utterly and forever eradicated; from the captivity until to-day the\nJews have been the people of the one, invisible God, and intense in\ntheir hatred of idols.\n\n4. =There were new institutions= as the result of the captivity. Two\ngreat institutions arose during the captivity:\n\n1.) The _synagogue_, which grew up among the exiles, was carried back to\nPal'es-tine, and was established throughout the Jew'ish world. This was\na meeting of Jews for worship, for reading the law, and for religious\ninstruction. It had far greater influence than the temple after the\ncaptivity; for while there was but one temple in all the Jewish world,\nthere was a synagogue in every city and village where Jews lived; and\nwhile the temple was the seat of a priestly and ritualistic service, the\nsynagogue promoted freedom of religious thought and utterance. Out of\nthe synagogue, far more than the temple, grew the Christian church.\n\n2.) _The order of scribes_ was also a result of the captivity. The days\nof direct inspiration through prophets were passing away, and those of\nthe written Scripture, with a class of men to study and interpret it,\ncame in their place. During the captivity the devout Jews studied the\nbooks of their literature, the law, the psalms, the histories, and the\nprophets. After the captivity arose a series of scholars who were the\nexpounders of the Scriptures. Their founder was Ez'ra, at once a priest,\na scribe, and a prophet (Ezra 7. 1-10), who arranged the books and in a\nmeasure completed the canon of Old Testament Scripture.\n\n5. =There was a new hope, that of a Mes-si'ah.= From the time of the\ncaptivity the Jew'ish people looked forward with eager expectation to\nthe coming of a Deliverer, the Consolation of Is'ra-el, the \"Anointed\nOne\" (the word Mes-si'ah means \"anointed\"), who should lift up his\npeople from the dust, exalt the throne of Da'vid, and establish an\nempire over all the nations. This had been promised by prophets for\ncenturies before the exile, but only then did it begin to shine as the\ngreat hope of the people. It grew brighter with each generation, and\nfinally appeared in the coming of Je'sus Christ, the King of Is'ra-el.\n\n6. From the captivity there =were two parts of the Jew'ish people=: the\nJews of Pal'es-tine, and the Jews of the dispersion, 1.) The Jews of\nPal'es-tine, sometimes called He'brews (Acts 6. 1), were the lesser in\nnumber, who lived in their own land and maintained the Jew'ish state.\n2.) The Jews of the dispersion were the descendants of those who did not\nreturn after the decree of Cy'rus (Ezra 1. 1), but remained in foreign\nlands and gradually formed Jew'ish \"quarters\" in all the cities of the\nancient world. They were the larger in number, and later were called\n\"Gre'cian Jews,\" or Hellenists, from the language which they used (Acts\n6. 1). Between these two bodies there was a close relation. The Jews of\nthe dispersion had synagogues in every city (Acts 15. 6), were devoted\nto the law, made constant pilgrimages to Je-ru'sa-lem, and were\nrecognized as having one hope with the Jews of Pal'es-tine. The traits\nof the two bodies were different, but each contributed its own elements\ntoward the making of a great people.\n\n\nBlackboard Outline\n\n IV. =Con. Cap.= 1. Kin. tre. 2. Org. main. 3. La. wor. obs. 4. Ins.\n pro. tea. 5. Lit. pre. enl.\n V. =Res. Cap.= 1. Ch. Ian. 2. Ch. hab. 3. Ch. char. 4. Ne. ins.\n (syn. scr.) 5. Hop. Mess. 6. Two. par. peo.\n\n\nReview Questions\n\n How were the captive Jews treated? What evidences show\n that their national organization was continued during\n the captivity? Why was this fact a fortunate one for\n the exiles? What customs of the Jews were observed\n during the captivity? What instructors did the Jews\n have during this period? What was the condition of\n Jew'ish literature during the captivity? What events\n followed the decree of Cy'rus? Did all the exiles of\n the Jews return? What change in language was wrought\n by the captivity? What change in habits followed the\n captivity? What great change in religion came as the\n result of the captivity? How can that change be\n accounted for? What two institutions arose during the\n captivity? What new hope arose at this time? How were\n the Jews divided after the captivity?\n\n\n\n\nFIFTEENTH STUDY\n\nThe Jewish Province\n\n\nPART ONE\n\nFrom the return of the exiles, B. C. 536, to the final destruction of\nthe Jew'ish state by the Ro'mans, A. D. 70, the history of the chosen\npeople is closely interwoven with that of the East in general. During\nmost of this time Ju-de'a was a subject province, belonging to the great\nempires which rose and fell in succession. For a brief but brilliant\nperiod it was an independent state, with its own rulers. As most of this\nperiod comes between the Old and New Testaments its events are less\nfamiliar to Bible readers than the other portions of Is'ra-el-ite\nhistory. We therefore give more space than usual to the facts, selecting\nonly the most important, and omitting all that have no direct relation\nwith the development of the divine plan in the Jewish people.\n\nI. The history divides itself into =Four Periods=, as follows:\n\n1. =The Per'sian period=, B. C. 536 to 330, from Cy'rus to Al-ex-an'der,\nwhile the Jew'ish province was a part of the Per'sian empire. Very few\nevents of these two centuries have been recorded, but it appears to have\nbeen a period of quiet prosperity and growth. The Jews were governed by\ntheir high priests under the general control of the Per'sian government.\nThe principal events of this period were:\n\n1.) _The second temple_, B. C. 535-515. This was begun soon after the\nreturn from exile (Ezra 3. 1, 2, 8), but was not completed until\ntwenty-one years afterward (Ezra 6. 15, 16). It was smaller and less\nsplendid than that of Sol'o-mon, but was built upon the same plan.\n\n2.) _Ez'ra's reformation_, B. C. 450. The coming to Je-ru'sa-lem of\nEz'ra the scribe was a great event in Is'ra-el-ite history; for, aided\nby Ne-he-mi'ah, he led in a great reformation of the people. He found\nthem neglecting their law and following foreign customs. He awakened an\nenthusiasm for the Mo-sa'ic law, aroused the patriotism of the people,\nand renewed the ancient faith. His work gave him the title of \"the\nsecond founder of Is'ra-el.\"\n\n3.) _The separation of the Sa-mar'i-tans_, B. C. 409. (For the origin\nof the Sa-mar'i-tans see 2 Kings 17. 22-34.) They were a mingled people,\nboth in race and religion; but until the captivity were permitted to\nworship in the temple at Je-ru'sa-lem. After the return from Bab'y-lon\nthe Sa-mar'i-tans and the Jews grew farther and farther apart. The\nSa-mar'i-tans opposed the rebuilding of the temple (Ezra 4. 9-24), and\ndelayed it for many years; and a century later strove to prevent\nNe-he-mi'ah from building the wall of Je-ru'sa-lem (Neh. 4. 2). Finally\nthey established a rival temple on Mount Ger'i-zim, and thenceforth the\ntwo races were in bitter enmity (John 4. 9).\n\n4.) _The completion of the Old Testament canon._ The prophets after the\nrestoration were Hag'ga-i, Zech-a-ri'ah, and Mal'a-chi; but the author\nor editor of most of the latest books was Ez'ra, who also arranged the\nOld Testament nearly, perhaps fully, in its present form. Thenceforward\nno more books were added, and the scribe or interpreter took the place\nof the prophet.\n\n2. =The Greek period=, B. C. 330-166. In the year B. C. 330 Al-ex-an'der\nthe Great won the empire of Per'sia in the great battle of Ar-be'la, by\nwhich the sovereignty of the East was transferred from A'sia to Eu'rope,\nand a new chapter in the history of the world was opened. Al-ex-an'der\ndied at the hour when his conquests were completed, and before they\ncould be organized and assimilated; but the kingdoms into which his\nempire was divided were all under Greek kings, and were all Greek in\nlanguage and civilization. Ju-de'a was on the border between Syr'i-a and\nE'gypt, and belonged alternately to each kingdom. We divide this period\ninto three subdivisions:\n\n1.) _The reign of Al-ex-an'der_, B. C. 330-321. The Jews had been well\ntreated by the Per'sian kings and remained faithful to Da-ri'us, the\nlast king of Per'sia, in his useless struggle. Al-ex-an'der marched\nagainst Je-ru'sa-lem, determined to visit upon it heavy punishment for\nits opposition, but (according to tradition) was met by Jad-du'a, the\nhigh priest, and turned from an enemy to a friend of the Jews.\n\n2.) _The E-gyp'tian supremacy_, B. C. 311-198. In the division of\nAl-ex-an'der's conquests Ju-de'a was annexed to Syr'i-a, but it soon\nfell into the hands of E'gypt, and was governed by the Ptol'e-mies\n(Greek kings of E'gypt) until B. C. 198. The only important events of\nthis period were the rule of Si'mon the Just, an exceptionally able\nhigh priest, about B. C. 300, and the translation of the Old Testament\ninto the Greek language for the use of the Jews of Al-ex-an'dri-a, who\nhad lost the use of He'brew or Chal'dee. This translation was made about\nB. C. 286, according to Jew'ish tradition, and is known as the\nSeptuagint version.\n\n3.) _The Syr'i-an supremacy_, B. C. 198-166. About the year B. C. 198\nJu-de'a fell into the hands of the Syr'i-an kingdom, also ruled by a\nGreek dynasty, the Se-leu'ci-dae, or descendants of Se-leu'cus. This\nchange of rulers brought to the Jews a change of treatment. Hitherto\nthey had been permitted to live undisturbed upon their mountains, and to\nenjoy a measure of liberty, both in civil and ecclesiastical matters.\nBut now the Syr'i-an kings not only robbed them of their freedom, but\nalso undertook to compel them to renounce their religion by one of the\nmost cruel persecutions in all history. The temple was desecrated and\nleft to ruin, and the worshipers of Je-ho'vah were tortured and slain,\nin the vain endeavor to introduce the Greek and Syr'i-an forms of\nidolatry among the Jews. Heb. 11. 33-40 is supposed to refer to this\npersecution. When An-ti'o-chus, the Syr'i-an king, found that the Jews\ncould not be driven from their faith, he deliberately determined to\nexterminate the whole nation. Uncounted thousands of Jews were\nslaughtered, other thousands were sold as slaves, Je-ru'sa-lem was\nwell-nigh destroyed, the temple was dedicated to Ju'pi-ter O-lym'pus,\nand the orgies of the Bacchanalia were substituted for the Feast of\nTabernacles. The religion of Je-ho'vah and the race of the Jews seemed\non the verge of utter annihilation in their own land.\n\n\nBlackboard Outline\n\n 1. =Four Per.= 1. Per. per. 1.) Sec. tem. 2.) Ez. ref. 3.) Sep. Sam.\n 4.) Com. O. T. can.\n\n 2. Gk. per. 1.) Rei. Alex. 2.) Eg. sup. 3.) Syr. sup.\n\n\nReview Questions\n\n With what history is that of the Jews interwoven\n during this period? What was the political condition\n of the Jews at this time? What are the four periods of\n this history? Who were the rulers of the Jews during\n the first period? What building was erected after the\n return from captivity? What great deliverance was\n effected by a woman? What great reforms were effected\n by a scribe? What title has been given to him? What\n were the events connected with the separation of the\n Sa-mar'i-tans? Who were the prophets of the\n restoration? By whom was the Old Testament canon\n arranged? What brought on the Greek period? What\n events of Jew'ish history were connected with\n Al-ex-an'der the Great? Under what people did the Jews\n fall afterward? What were the events of the E-gyp'tian\n rule? What is the Septuagint? How was its translation\n regarded by the Jews of Pal'es-tine? In what kingdom,\n after E'gypt, did Ju-de'a fall? How was it governed by\n its new masters? Who instituted a great persecution?\n\n\nPART TWO\n\n3. =The Mac-ca-be'an period=, B. C. 166-40. But the darkest hour\nprecedes the day; the cruelties of the Syr'i-ans caused a new and\nsplendid epoch to rise upon Is'ra-el.\n\n1.) _The revolt of Mat-ta-thi'as._ In the year B. C. 170 an aged priest,\nMat-ta-thi'as, unfurled the banner of independence from the Syr'i-an\nyoke. He did not at first aim for political freedom, but religious\nliberty; but after winning a few victories over the Syr'i-an armies he\nbegan to dream of a free Jew'ish state. He died in the beginning of the\nwar, but was succeeded by his greater son, Ju'das Mac-ca-be'us.\n\n2.) _Ju'das Mac-ca-be'us_ gained a greater success than had been dreamed\nat the beginning of the revolt. Within four years the Jews recaptured\nJe-ru'sa-lem and reconsecrated the temple. The anniversary of this event\nwas ever after celebrated in the Feast of Dedication (John 10. 22).\nJu'das ranks in history as one of the noblest of the Jew'ish heroes, and\ndeserves a place beside Josh'u-a, Gid'e-on, and Sam'u-el as a liberator\nand reformer.\n\n3.) _The Mac-ca-be'an dynasty._ Ju'das refused the title of king, but\nhis family established a line of rulers who by degrees assumed a royal\nstate, and finally the royal title. In the year B. C. 143 Jew'ish\nliberty was formally recognized, and the Mac-ca-be'an princes ruled for\na time over an independent state. Between B. C. 130 and 110 E'dom,\nSa-ma'ri-a, and Gal'i-lee were added to Ju-de'a. The latter province had\nbeen known as \"Gal'i-lee of the Gen'tiles\" (Isa. 9. 1); but by degrees\nthe foreigners withdrew, and the province was occupied by Jews who were\nas devoted and loyal as those of Je-ru'sa-lem.\n\n4.) _The rise of the sects._ About B. C. 100 the two sects, or schools\nof thought, the Phar'i-sees and Sad'du-cees, began to appear, though\ntheir principles had long been working. The Phar'i-sees (\"separatists\")\nsought for absolute separation from the Gen'tile world and a strict\nconstruction of the law of Mo'ses, while the Sad'du-cees \"moralists\")\nwere liberal in their theories and in their lives.\n\n4. =The Ro'man period=, B. C. 40 to A. D. 70. It is not easy to name a\ndate for the beginning of the Ro'man supremacy in Pal'es-tine. It began\nin B. C. 63, when Pom'pey the Great (afterward the antagonist of\nJu'li-us Cae'sar) was asked to intervene between two claimants for the\nJew'ish throne, Hyr-ca'nus and Ar-is-to-bu'lus. Pom'pey decided for\nHyr-ca'nus, and aided him by a Ro'man army. In his interest he besieged\nand took Je-ru'sa-lem, and then placed Hyr-ca'nus in power, but without\nthe title of king. From this time the Ro'mans were practically, though\nnot nominally, in control of affairs.\n\n1.) _Her'od the Great._ We assign as the date of the Ro'man rule B. C.\n40, when Her'od (son of An-tip'a-ter, an E'dom-ite, who had been the\ngeneral of Hyr-ca'nus) received the title of king from the Ro'man\nSenate. From this time Pal'es-tine was regarded as a part of the Ro'man\nempire. Her'od was the ablest man of his age and one of the most\nunscrupulous. He ruled over all Pal'es-tine, I-du-me'a (ancient E'dom),\nand the lands south of Da-mas'cus.\n\n2.) _Her'od's temple._ Her'od was thoroughly hated by the Jews, less for\nhis character than for his foreign birth. To gain their favor he began\nrebuilding the temple upon a magnificent scale. It was not completed\nuntil long after his death, which took place at Jer'i-cho about the time\nwhen Je'sus Christ, the true King of the Jews, was born (Matt. 2. 1, 2).\n\n3.) _The tetrarchies._ By Her'od's will his dominions were divided into\nfour tetrarchies (\"quarter-rulings,\" a title for a fourth part of a\nkingdom). Three of these were in Pal'es-tine: Ar-che-la'us receiving\nJu-de'a, I-du-me'a, and Sa-ma'ri-a; An'ti-pas (the Her'od of Luke 3. 1;\n9. 7; 23. 7-11) receiving Gal'i-lee and Pe-re'a; and Phil'ip (Luke 3. 1)\nhaving the district of Ba'shan. About A. D. 6 Ar-che-la'us was deposed,\nand a Ro'man, Co-po'ni-us, was appointed the first procurator of\nJu-de'a, which was made a part of the prefecture of Syr'i-a. The rest of\nJew'ish annals belongs properly to the New Testament history.\n\nII. Through these periods we notice the gradual =Preparation for the\nGospel=, which was steadily advancing.\n\n1. =There was a political preparation.= Six centuries before Christ the\nworld around the Med-i-ter-ra'ne-an was divided into states, whose\nnormal condition was war. At no time was peace prevalent over all the\nworld at once. If Christ had come at that time it would have been\nimpossible to establish the gospel except through war and conquest. But\nkingdoms were absorbed into empires, empires rose and fell by turns,\neach with a larger conception of the nation than its predecessor. From\nthe crude combination of undigested states in the As-syr'i-an empire to\nthe orderly, assimilated, systematic condition of the Ro'man world was a\ngreat advance. Christ appeared at the only point in the world's history\nwhen the great nations of the world were under one government, with a\nsystem of roads such that a traveler could pass from Mes-o-po-ta'mi-a to\nSpain and could sail the Med-i-ter-ra'ne-an Sea in perfect safety.\n\n2. =There was a preparation of language.= The conquests of Al-ex-an'der,\nthough accomplished in ten years, left a deeper impress upon the world\nthan any other two centuries of history. They gave to the whole of that\nworld one language, the noblest tongue ever spoken by human lips, \"a\nlanguage fit for the gods,\" as men said. Through Al-ex-an'der, Greek\ncities were founded everywhere in the East, Greek kingdoms were\nestablished, the Greek literature and Greek civilization covered all the\nlands. That was the language in which Paul preached the gospel, and in\nwhich the New Testament was written--the only language of the ancient\nworld in which the thoughts of the gospel could be readily expressed.\nWhile each land had its own tongue, the Greek tongue was common in all\nlands.\n\n3. While these preparations were going on there was another in progress\nat the same time, the =preparation of a race=. We might point to the\nhistory of the Is'ra-el-ites from the migration of A'bra-ham as a\ntraining; but we refer now to their special preparation for their\nmission after the restoration, B. C. 536. There was a divine purpose in\nthe division of Ju'da-ism into two streams: one a little fountain in\nPal'es-tine, the other a river dispersed over all the lands. Each branch\nhad its part in the divine plan. One was to concentrate its energies\nupon the divine religion, to study the sacred books, to maintain a\nchosen people, whose bigotry, narrowness, and intolerance kept them from\ndestruction; the other branch was out in the world, where every Jew'ish\nsynagogue in a heathen city kept alive the knowledge of God and\ndisseminated that knowledge, drawing around it the thoughtful, spiritual\nminds who were looking for something better than heathenism.\nPal'es-tine gave the gospel, but the Jews of the dispersion carried it\nto the Gen'tiles, and in many places synagogues in the foreign world\nbecame the nucleus of a Christian church, where for the first time Jew\nand Gen'tile met as equals.\n\n4. Finally, there was the =preparation of a religion=. The gospel of\nChrist was not a new religion; it was the new development of an old\nreligion. As we study the Old Testament we see that each epoch stands\nupon a higher religious plane. There is an enlargement of spiritual\nbeing between A'bra-ham and Mo'ses, between Mo'ses and Da'vid, between\nDa'vid and I-sa'iah, between I-sa'iah and John the Bap'tist. Phar'i-see\nand Sad'du-cee each held a share of the truth which embraced the best\nthoughts of both sects. The work of many scribes prepared the way for\nthe coming of the Lord, and just when revelation was brought up to the\nhighest level, when a race was trained to apprehend and proclaim it,\nwhen a language had been created and diffused to express it, when the\nworld was united in one great brotherhood of states, ready to receive\nit--then, in the fullness of times, the Christ was manifested, who is\nover all, God blessed forever.\n\n\nBlackboard Outline\n\n I. =Four Per.= (Cont.) 3. Macc. per. 1.) Rev. Mat. 2.) Jud. Macc.\n 3.) Macc. dyn. 4.) Ri. sec. 4. Rom. per. 1.) Her. Gr.\n 2.) Her. tem. 3.) Tetr.\n II. =Prep. Gosp.= 1. Pol. prep. 2. Prep. lan. 3. Prep. rac. 4. Prep.\n rel.\n\n\nReview Questions\n\n What was the effect of the Syr'i-an persecution? Who\n led the Jews in revolt? What great hero arose at this\n time? What line of rulers came from his family? What\n was the growth of the Jew'ish state at that time? What\n sects of the Jews arose? How did Ju-de'a fall under\n the Ro'man power? Whom did the Ro'mans establish as\n king? What were his dominions? What building did he\n erect? How was his kingdom divided after his death?\n What finally became of Ju-de'a? Name five ways in\n which there was a preparation for the gospel during\n this period. What was the political preparation? How\n was a language prepared for preaching the gospel to\n the world? What race was prepared, and how? What part\n had each of the two divisions of the Jew'ish race in\n the divine plan? What was the preparation of a\n religion for the world?\n\n\n\n\nSIXTEENTH STUDY\n\nThe Old Testament as Literature[16]\n\n\nPART ONE\n\n1. =Importance.= In order rightly to understand the Bible we must not\nonly study it as a book of history, as a book of morals or ethics, as a\nbook of doctrine, and as a book of devotion; we must also examine it as\n_literature_, and ascertain the different types of forms of literature\nshown in its pages. The literary study of the Bible is often of the\nhighest importance. For example, the incident narrated in Josh. 10.\n12-14, printed as prose in most of our Bibles, is shown as poetry in the\nRevised Version; and we all know that poetry is to be interpreted upon\nprinciples different from prose.\n\nII. =Difficulties.= In the study of the Bible as literature two\ndifficulties arise and must be overcome:\n\n1. _The division into chapters and verses_, and the printing of the\nBible throughout in the form of prose, forms an obstacle to the student\nof the Bible as literature. Suppose that every history of England, the\npoetry of Milton, the dramas of Shakespeare, and the romances of Scott\nwere printed in the form of our Bibles--broken up into short\nparagraphs--what a hindrance that would prove to the understanding and\nthe enjoyment of these works! Except in the Revised Version of England\nand America, that is the condition in which we read our Bibles. Only in\nthe Revised Version can the Bible be read as literature.\n\n2. Another obstacle is in the fact that in the Bible all the different\n_forms of literature are mingled together_. The prose has poetry here\nand there; history, personal narrative, drama, and lyric are all united\nin the same writings. We have Scott's prose and his poetry separate,\nMatthew Arnold's poems and his essays in separate volumes; but in the\nOld Testament all these forms of literature are found together, and\ngenerally more than one form in the same book. There are few books in\nthe Old Testament that are either all prose or all poetry.\n\nIII. =Classification.= We may arrange the different kinds of literature\nfound in the Old Testament under six classes, as follows:\n\n1. The larger portion of the Old Testament belongs to the department of\n_History_. In its books we trace the early history of the world and the\nhistory through two thousand years of the Is'ra-el-ite people. This\nhistory may be classified as:\n\n1.) _Primitive_ history, in the book of Gen'e-sis.\n\n2.) _Constitutional_ history, or the record of laws and institutions, in\nEx'o-dus, Le-vit'i-cus, Num'bers.\n\n3.) _National_ history, or historical events, in Josh'u-a, Judg'es,\nSam'u-el, Kings, and Ez'ra. Although in some of these books are many\nnarratives more biographical than historical, yet nearly all these\nstories have a bearing upon the national history.\n\n4.) _Ecclesiastical_ history, in the books of Chron'i-cles, which tell\nthe story of the kingdom of Ju'dah from a priestly point of view.\n\n2. Next to the history comes _Personal Narrative_ as a literary form in\nthe Bible; such stories as those of Jo'seph, Ba'laam, Ruth, Da'vid,\nE-li'jah, E-li'sha, Jo'nah, and Es'ther; not historical, as the story of\nthe nations, but personal, as the record of individuals. These\nnarratives belong to the class called by scholars \"prose epics,\" an epic\nbeing a work of narration, generally in poetry, as the epics of Homer,\nDante, and Milton. The epics in the Bible are poetic in their thought,\nbut prose in their form.\n\n\nBlackboard Outline\n\n I. =Imp.= The Bible as Hist. Eth. Doc. Dev. Lit. [Illust.]\n II. =Diff.= 1. Div. chap. ver. 2. Lit. ming.\n III. =Class.= 1. Hist. 1.) Prim. 2.) Const. 3.) Nat. 4.) Eccl.\n 2. Per. narr. J. B. R. D. E. E. J. E.\n\n\nReview Questions\n\n With what various purposes may the Bible be studied?\n What is meant by the study of the Bible as literature?\n Give an instance showing that this study is important\n for the right interpretation of the Bible. How does\n the form in which our Bibles are printed hinder in\n the study of it as literature? What other difficulty\n is met in the literary study of the Bible? How many\n classes of literature are found in the Bible? What is\n the department of literature most prominent in the\n Bible? Name four kinds of history in the Bible, define\n each kind, and give an example of it. To what class of\n literature do the stories of the Bible belong? What\n are the subjects of some of these stories? What is an\n epic? Name some great epics in literature? Wherein do\n these differ from the epics in the Bible?\n\n\nPART TWO\n\nReview I, II, and parts 1 and 2 of III.\n\n3. Far more of the Old Testament belongs to the department of _Poetry_\nthan appears in the Authorized Version, the Bible in common use. The\nHe'brew mind was poetic rather than prosaic, and the thought of this\npeople naturally fell into the form of poetry. But there is a great\ndifference between our poetry or verse and that of the He'brews. With us\nthere is apt to be rhyme, never sought by the Bible poet; or else a\ncertain measure in length of line or emphasis on certain vowel sounds,\nthe \"feet\" or \"meter,\" in the verse, equally unknown in the Bible.\nHe'brew verse consists in a peculiar symmetry and balance of clauses,\nwhich is called \"parallelism,\" for instance:\n\n \"He will not suffer thy foot to be moved:\n He that keepeth thee will not slumber.\n Behold, he that keepeth Is'ra-el\n Shall neither slumber nor sleep\" (Psa. 121. 3, 4).\n\nPoetry is to be found in nearly all parts of the Old Testament. There\nare:\n\n1.) _Odes_, as the song of Mir'i-am (Exod. 15), of Deb'o-rah (Judg. 5),\nand the book of Lam-en-ta'tions. In the latter book there is an\nacrostical arrangement, each stanza beginning in the original text with\na letter of the He'brew alphabet, and arranged in their order.\n\n2.) _Lyric poems_, songs of emotion or feeling, as most of the Psalms.\n\n3.) _Dramatic poems_, illustrative of action, as Job and the Song of\nSol'o-mon.\n\n4. _Oratory_ figures extensively in the Old Testament, as we should\nexpect to find in the literature of any Oriental people, among whom the\npublic speaker exercises a mighty influence. The orations or discourses\nof the Bible are sometimes in prose, sometimes in poetry, sometimes in\nboth forms of expression. The speeches in the book of Job, Sol'o-mon's\ndedicatory prayer (2 Chron. 6), almost the entire book of\nDeu-ter-on'o-my, the opening chapters of Prov'erbs, and many of the\ndiscourses of the prophets belong to this department. Note how readily\nthe passage in Deut. 8. 7-9 falls into verse:\n\n \"For the Lord thy God bringeth thee into a good land,\n A land of brooks of water,\n Of fountains and depths,\n Springing forth in valleys and hills;\n A land of wheat and barley,\n And vines and fig trees and pomegranates;\n A land of oil olives and honey,\" etc. (Rev. Ver.)\n\n5. _Philosophy_, or \"wisdom-literature,\" is also found in the Old\nTestament. The book of Prov'erbs is a collection of the \"sayings of the\nsages\" among the Is'ra-el-ites; while Ec-cle-si-as'tes is a series of\nconnected essays on human life.\n\n6. _Prophecy_ is a distinct form of literature in the Bible. The word\n\"prophecy\" in the Scriptures means not \"foretelling,\" or \"prediction,\"\nbut \"_forth_telling,\" speaking under a divine power, whether of past,\npresent, or future. It is not to be forgotten that the books of\nJosh'u-a, Judg'es, Sam'u-el, and Kings were called by the Jews \"the\nformer prophets,\" and were all regarded as prophetic, although they\ncontained history. The prophets used freely either the prose form or\nverse form in their messages. Their writings may be classified under:\n\n1.) _Prophetic Discourse_, the message of the Lord concerning nations,\noften called \"the burden,\" the counterpart of the modern sermon, as in\nIsa. 1. 1-31; Ezek. 34.\n\n2.) _Lyric prophecy_, in the form of song, as in Zeph-a-ni'ah, Isa. 9. 8\nto 10. 4, and many other instances.\n\n3.) _Symbolic prophecy_, or the use of emblems, as Jer-e-mi'ah's girdle\n(Jer. 13), the potter's wheel (Jer. 18), or E-ze'ki-el's tile (Ezek. 4).\n\n4.) _The prophecy of Vision_, of which instances are: I-sa'iah's call\n(Isa. 6); Jer-e-mi'ah's vision (Jer. 1. 11-16); E-ze'ki-el's vision of\nthe cherubim (Ezek. 1); \"the valley of dry bones\" (Ezek. 37); and\nZech-a-ri'ah's vision of the candlestick (Zech. 4).\n\n5.) _The prophecy of Parable_, as \"the vineyard\" (Isa. 5), also in Ezek.\n15; \"the eagle\" (Ezek. 17). There are many parables in the Old\nTestament, but the master in this form of teaching was the Prophet of\nGal'i-lee in the gospels.\n\n6.) _The prophecy of Dialogue_, either between the prophet and Je-ho'vah\nor more frequently between the prophet and the people, as in the book of\nMal'a-chi.\n\n7.) _Dramatic prophecy_, in which Je-ho'vah himself is represented as\nspeaking, generally introduced by the words \"Thus saith Je-ho'vah.\"\n\nA close analysis will perhaps show other forms of prophetic teaching, as\n\"The Doom Song\" and \"The Prophetic Rhapsody\"; but in our judgment these\nalso may be included in the classification given above. (See footnote\nwith the opening of this lesson.)\n\n\nBlackboard Outline\n\n I. =Imp.= The Bible as Hist. Eth. Doc. Dev. Lit. [Illust.]\n II. =Diff.= 1. Div. chap. ver. 2. Lit. ming.\n III. =Class.= 1. Hist, 1.) Prim. 2.) Const. 3.) Nat. 4.) Eccl.\n 2. Per. Narr. J. B. R. D. E. E. J. E.\n 3. Poet. Heb. ver. 1.) Od. 2.) Lyr. 3.) Dram.\n 4. Orat. Sol. Deut. Prov. Proph.\n 5. Phil. \"Wis.-Lit.\" Prov. Eccl.\n 6. Proph. \"Forthtell.\" \"For. proph.\" 1.) Pro. Disc.\n 2.) Lyr. pro. 3.) Sym. pro. 4.) Pro. Vis. 5.) Pro.\n Par. 6.) Pro. Dia. 7.) Dram. pro.\n\n\nReview Questions\n\n Review the questions with PART ONE of this lesson.\n What are the first and second classes of literature in\n the Bible? What is the third class? Wherein does\n He'brew poetry differ from Eng'lish verse? What three\n kinds of poetry are found in the Old Testament? Give\n examples under each kind. What is the fourth class of\n literature in the Bible? Name some instances under\n this class. Are the discourses of the Bible in prose\n or in poetry? What is the fifth class of biblical\n literature? By what other name is this class known?\n Give two examples of this class, and state the\n differences between them. What is the sixth literary\n department in the Bible? What is the meaning of the\n word \"prophecy\"? In what form, prose or poetry, did\n the prophets speak? What are the seven kinds of\n prophecy found in the Bible? Define each kind. Give\n illustrations of each class.\n\n\n\n\nSEVENTEENTH STUDY\n\nHow We Got Our Bible\n\n\nPART ONE\n\nI. =Name.= Here is a volume which we call \"The Holy Bible.\" The word\n\"bible\" means \"books\"--_biblia_, plural of Greek _biblion_, \"book.\" So\nthe Bible is \"The Sacred Book,\" and by its very name calls attention to\nthe fact that it is not one book, but many: 39 books in the Old\nTestament, 27 in the New--66 books in the Bible. Its composite nature is\nnot less important for us to keep in mind than its unity. Especially is\nthis true of the Old Testament, of which we speak mainly in this lesson.\n\nII. =Origin.= How came these books into being? This is a question of the\n\"higher criticism\"--that is, the study of subjects back of and above\nthose belonging to the meaning of the text; not higher because more\nimportant, but higher because pertaining to an earlier period. Certain\nconclusions, however, may be accepted.\n\n1. Much of the contents of the Bible, especially of the Old Testament,\nwas given _orally_, through stories, songs, and poems recited, through\nprophetic discourses, and through traditions handed down from generation\nto generation--a method of instruction universal before books were\nprinted.\n\n2. These oral teachings were _written_, some at the time when they were\ngiven, others later, sometimes after generations of oral repetition. The\nwriting of different portions of the Bible was carried on at various\ntimes, in various places, and by various writers; perhaps through 1,600\nyears, and by more than 40 writers, most of whom have remained unknown.\nIn the writing and rewriting He'brew scholars of Old Testament times did\nnot hesitate to modify the older works as they saw reasons for so doing.\nWe respect the \"works of authors,\" and would not alter the language of\nChaucer or Milton or Macaulay; but He'brew prophets and scribes in early\ntimes cared more for the contents than for the authorship of their\nsacred books.\n\n3. As long as there were prophets in Is'ra-el and Ju'dah to declare the\nwill of the Lord the need of a written and authoritative Scripture was\nscarcely recognized. But prophecy ceased about B. C. 450, and then\nbegan the _work of the great scribes_, of whom Ez'ra was the chief, in\nbringing together, editing, and copying the sacred books. Perhaps about\nB. C. 400 the Old Testament was practically complete. But it is evident\nthat the precise text was not fixed for centuries afterward, as the\nearliest translation (the Septuagint; see below) shows that a text was\nfollowed different from that now read. The text of the He'brew Bible was\nnot finally adopted until later than A. D 200.\n\nIII. =Language.= 1. Nearly all the Old Testament was written in He'brew,\nthe language of the Is'ra-el-ites, called by the As-syr'i-ans on their\nmonuments \"the tongue of the west country,\" in the Bible \"the lip of\nCa'naan\" (Isa. 19. 18) or \"the Jews' language\" (2 Kings 18. 26).\n\n2. Certain parts of Dan'iel and Ez'ra and one verse of Jer-e-mi'ah (Jer.\n10. 11) were written in Ar-a-ma'ic (2 Kings 18. 26, \"Syr'i-an\nlanguage\"), often, though inaccurately, called Chal'dee.\n\nIV. =Form.= 1. The books of the Old Testament were _written upon\nparchment_, the prepared skins of animals. The letters were large, and a\nmanuscript roll embraced generally only one book; and several rolls were\nneeded for the longer books.\n\n2. Their use was almost entirely _limited to the synagogue_, and few\ncopies were ever owned by private persons. After touching the roll of an\ninspired book one must wash his hands in running water before touching\nanything else.\n\n3. When the synagogue rolls were well worn they were cut up into smaller\npieces for _use in the schools_, where the Bible was the only text-book.\nWhen worn out they were burned or buried. The Jews did not preserve\nancient writings, which is one reason why all the manuscripts of the\nBible are of comparatively modern date.\n\n\nBlackboard Outline\n\n I. =Name.= \"H. B.\" _Biblia._ 39. 27. 66.\n II. =Orig.= \"Hi. Crit.\" 1. _Ora._ St. so. po. pro. trad.\n 2. _Writ._ 1,600 y. 40 wri. \"Works of authors.\"\n 3. _Work of scr._ B.C. 400. Text not uniform.\n III. =Lang.= 1. Heb. 2. Aram.\n IV. =Form.= 1. Writ. parch. 2. Use in syn. 3. Use in sch.\n\n\nReview Questions\n\n What is the origin and meaning of the word \"Bible\"?\n What does this word suggest as to the books of the\n Bible? How many books does the Bible contain? What is\n meant by \"the higher criticism\"? How was much of the\n Bible given? How and when were the books written? How\n long was the writing in progress? Did the writers of\n the Bible change the documents as they wrote them? How\n long was there little need of a written revelation?\n When were the writings of the Old Testament brought\n together? Name the leader in this work. At what time\n was the Old Testament completed? Was the precise text\n of the Bible fixed at that time? What evidence is\n there of more than one accepted text? In what language\n was most of the Old Testament written? What other\n language was also used? What parts of the Old\n Testament were in this other language? In what form\n were the books of the Old Testament preserved? What\n was their principal use? What hindered the private\n ownership of the books? What use was made of the old\n rolls of the Scriptures? How were they finally\n disposed of?\n\n\nPART TWO\n\nV. =Early Versions.= The captivity of the Jews in Bab-y-lo'ni-a led to a\nchange in their spoken language, so that they could no longer understand\nthe ancient Hebrew of the Bible, and translations, or \"versions,\" became\nnecessary. Note that in Ez'ra's Bible class (Neh. 8. 7) translators were\nemployed, and their names are given.\n\n1. _The Targums_. These translations from the Hebrew to the vernacular,\nor common speech, of the Jews were called _Targums_. Men were trained to\ngive them, as the sacred text was read, sentence by sentence, in the\nsynagogue. This translator was called a \"meturgeman.\" For centuries\nthese translations, or Targums, remained unwritten, were handed down\norally, and were jealously guarded. Not until after A. D. 200 was the\nwriting of the Targums authorized by Jewish custom.\n\n2. _The Septuagint._ The conquests of Al-ex-an'der, B. C. 330, made the\nGreek language dominant in all the lands of the east, and the Jews\ndispersed among these countries needed their writings in the _Greek\ntongue_, which was used almost everywhere in the synagogues outside of\nJu-de'a. To meet this need the _Septuagint_ version arose in\nAl-ex-an'dri-a, beginning about B. C. 285. The name Septuagint, meaning\n\"seventy,\" arose from a legend that the version was made by seventy men,\neach in a separate room, translating all the books; and the result\nshowed the rendering alike, word for word! The Septuagint became the\ncurrent Bible of the Jews in all lands except, perhaps, Pal'es-tine.\n\n3. _The Vulgate._ After Rome became the world's capital, and the Latin\nlanguage came into general use, especially west of Al-ex-an'dri-a, in\nthe Christian churches came a demand for the Bible in Latin. Many\nversions of certain books were made, but the one that at last superseded\nall the earlier translations was that prepared by Jerome, about A. D.\n400. This was called \"the Vulgate,\" from the Latin _vulgus_, \"the common\npeople.\" This was the Bible in general use until the Reformation. But as\nthe Latin language in its turn ceased to be spoken the Bible was lost to\nthe common people throughout Europe, and was known only to scholars,\nmostly in the monasteries.\n\nVI. =Modern Versions.= Of these multitudes have been made; but we will\nnotice only a few of the most important in the line of succession\nleading to our English Bible.\n\n1. _Wyclif's Bible._ John Wyclif was \"The Morning Star of the\nReformation,\" preaching in England one hundred and fifty years before\nLuther in Germany. Finding the Latin Bible inaccessible to the common\npeople, he prepared a version in the English of his time, aided by other\nscholars. The New Testament was first translated, beginning with the\nbook of Revelation, in 1357, and nearly all the Old Testament was\ntranslated by 1382, two years before Wyclif died. This translation was\nmade from the Vulgate, not from the original Hebrew and Greek. As\nprinting had not yet been invented it was circulated in manuscript only,\nyet was read widely.\n\n2. _Tyndale's Bible._ After the invention of printing and the great\nReformation there was an awakened interest in the Bible. William\nTyndale, a scholar in Hebrew and Greek, gave his life to the translation\nof the Scriptures, was exiled, and was martyred in 1536 on account of\nit. His New Testament in 1525 was the first printed in English, and it\nwas followed by the Pentateuch in 1530. No one man ever made a better\ntranslation than Tyndale, which has been followed in many renderings by\nnearly all the later versions.\n\n3. _The Great Bible._ Omitting the versions of Coverdale, Matthew, and\nTaverner, we come to the first authorized version, made under the\ndirection of the English prime minister, Thomas Cromwell, edited by\nMiles Coverdale, and published in 1539. It received its name from its\nsize, and from the fact that a copy of it was required to be placed in\nevery church in England.\n\n4. _The Geneva Bible_ was translated by a company of English exiles in\nSwitzerland, and appeared in 1560. It was more convenient in form than\nthe earlier editions, was divided into verses, and printed in Roman\nletters--traits which made it popular, especially among the\nnonconformists in England.\n\n5. _The Bishops' Bible_ was prepared under the direction of Matthew\nParker, archbishop under Queen Elizabeth, by eight bishops of the Church\nof England, and appeared in 1572. It had a limited circulation, because\nit was really not quite as good as the Geneva Bible; but it was the\nofficial version in England from 1572 to 1611.\n\n6. _The Douai Bible._ All the above-named versions, and many others,\nwere the work of Protestants. The Roman Catholics of England found a\nversion of their own a necessity; and, as they were not allowed to\nprepare and publish one in England, the task was undertaken by exiled\nRoman Catholics on the Continent. The New Testament was published at\nRheims, in France, in 1582; the Old Testament at Douai, in Belgium, in\n1610. This translation was made from the Latin Bible of Jerome, and its\nmarginal notes set forth the Roman Catholic views. It is still the\nEnglish Bible of the Roman Catholic Church.\n\n7. _The King James Version._ In the reign of James I of England many\nversions were in circulation, and for the sake of uniformity a new\ntranslation was ordered by the king. This was made by forty-seven\nscholars, occupying about three years, and was issued in 1611. It became\nby degrees the standard English Bible, \"The Authorized Version,\" as it\nis called. It is the Bible which is still circulated by the million\nevery year, the Bible familiar to every reader.\n\n8. _The Revised Version._ The advance in scholarship, the increasing\nknowledge of the ancient world, and the discovery of old manuscripts\nunknown to earlier translators, caused a demand, not for a new Bible,\nbut for a revision of the text and of the translation in common use. The\nChurch of England led in the movement, but invited the cooperation of\nscholars in every denomination of Great Britain and America. In 1881 the\nNew Testament appeared, and in 1885 the entire Bible. Students\neverywhere recognized the Revised Version as a great improvement upon\nthe Authorized Version, but it comes very slowly into use by the people.\n\n9. _The American Revised Version._ In the preparation of the Revised\nVersion of 1885 the American scholars proposed more radical changes than\nthe English revisers would admit. It was arranged that the Americans\nshould have their list of proposed changes published at the end of the\nversion, but they should not publish any Bible containing them in the\ntext until 1900. The American revisers continued their organization,\nand, aided by experience, made a new revision throughout, which was\npublished both in England and America as \"The American Revised Version,\"\nin 1901. This work is by most students regarded as, upon the whole,\nbetter than the Revised Version of 1885 and the best translation of the\nBible that has yet appeared.\n\n\nBlackboard Outline\n\n I. =Name.= \"H. B.\" _Biblia._ 39. 27. 66.\n II. =Orig.= \"Hi. Crit.\" 1. _Ora._ St. so. po. pro. trad.\n 2. _Writ._ 1,600 y. 40 wri. \"Works of authors.\"\n 3. _Work of scr._ B. C. 400. Text not uniform.\n III. =Lang.= 1. Heb. 2. Aram.\n IV. =Form.= 1. Writ. parch. 2. Use in syn. 3. Use in sch.\n V. =Ear. Ver.= 1. Tar. 2. Sept. 3. Vul.\n VI. =Mod. Ver.= 1. Wyc. 1382. 2. Tyn. 1525, 1530. 3. Gr.\n Bib. 1539. 4. Gen. Bib. 1560. 5. Bish. Bib. 1572.\n 6. Dou. Bib. 1582, 1610. 7. K. Jam. Ver. 1611. 8. Rev.\n Ver. 1881, 1885. 9. Am. Rev. Ver. 1901.\n\n\nReview Questions\n\n Review and answer again the questions on Sections I,\n II, III, IV of this lesson. What is meant by\n \"versions\"? How did versions of the Old Testament\n become necessary to the Jews? What were these versions\n called, and how did they arise? How were they\n preserved? What called forth the Septuagint Version?\n In what language was it? When was it prepared? What\n was the Jewish legend concerning it? How did the\n Vulgate arise? Who made it? Why did it receive that\n name? What did the Vulgate become? Repeat the names of\n the three most important early versions. Name the nine\n most important modern versions. Who was Wyclif? When\n did he live? When did his translation of the Bible\n appear? How was it circulated? What two events in\n modern times increased the desire for the Bible in the\n language of the people? What is said of Tyndale's\n version? What was the Great Bible? Who directed its\n preparation? Who edited it? When was it published?\n What was the Geneva Bible? Wherein did it differ from\n earlier Bibles? Give the facts concerning the Bishops'\n Bible--originator, translators, date, characteristics.\n What was the history of the Douai Bible? Where is that\n Bible used? Tell the facts about the Authorized\n Version. How did the Revised Version arise? How was it\n prepared? What new version has recently appeared, and\n how is it regarded?\n\n\nFOOTNOTES:\n\n[1] The chronology of the Bible is not a matter of the divine\nrevelation, and scholars are not agreed with respect to the dates of\nearly Scripture history. The system of chronology commonly found in\nreference Bibles is that of Archbishop Usher, who lived 1580-1656, long\nbefore the modern period of investigation in Bible lands. According to\nthis chronology A'dam was created B. C. 4004, the flood took place B. C.\n2348, and the call of A'bra-ham was B. C. 1928. But it is now an\nattested and recognized fact that kingdoms were established in the\nEu-phra'tes valley and beside the Nile more than 4000 years before\nChrist. All of Usher's dates earlier than the captivity of the Jews in\nBab'y-lon are now discarded by scholars. We give in these lessons no\ndates earlier than the call of A'bra-ham, which is doubtfully placed at\nB. C. 2280, and regard none as certain before B. C. 1000.\n\n[2] When the birth of Christ was adopted as an era of chronology, about\nA. D. 400 a mistake of four years was made by the historian who first\nfixed it. Hence the year in which Christ was born was in reality B. C.\n4.\n\n[3] We give Mount Hor the traditional location, east of the Desert of\nZin; but there is strong reason for finding it west of the Desert of\nZin, near Ka'desh-bar'ne-a.\n\n[4] Called in the Revised Version \"guilt offering.\"\n\n[5] This is called in the Revised Version \"the meal offering\"; that is,\nthe offering to God of a meal to be eaten. It might be called \"food\noffering.\"\n\n[6] According to Josephus; the fact is not stated in the Bible.\n\n[7] The ecclesiastical year began with the month Abib, or Nisan, in the\nspring: the civil year with the month Ethanim in the fall.\n\n[8] The Old Testament name for the Sea of Gal'i-lee is Chin'ne-reth (ch\nas k), a word meaning \"harp-shaped.\"\n\n[9] The account of the sun and moon standing still is an extract from an\nancient poem, and is so printed in the Revised Version. The subject is\ndiscussed in Geikie's Hours with the Bible, footnote with chapter 13.\n\n[10] With regard to the destruction of the Ca'naan-ites: 1. Such\ndestruction was the almost universal custom of the ancient world. 2. It\nwas observed by the Ca'naan-ites, who were among the most wicked of\nancient peoples. 3. It was necessary if Is'ra-el was to be kept from the\ncorruption of their morals, and upon Is'ra-el's character depended the\nworld in after ages. 4. As a result of failing to extirpate the\nCa'naan-ites a vastly greater number of the Is'ra-el-ites were destroyed\nduring the succeeding centuries.\n\n[11] With Jeph'thah is associated the only instance of human sacrifice\noffered to Je-ho'vah in all Bible history; and this was by an ignorant\nfreebooter, in a part of the land farthest from the instructions of the\ntabernacle and the priesthood. When we consider that the practice of\nhuman sacrifice was universal in the ancient world, and that not only\ncaptives taken in war, but also the children of the worshipers, were\noffered (2 Kings 3. 26, 27; Mic. 6. 7), this fact is a remarkable\nevidence of the elevating power of the Is'ra-el-ite worship.\n\n[12] With regard to Da'vid's crimes against U-ri'ah and his wife, note\nthat no other ancient monarch would have hesitated to commit such an\nact, or would have cared for it afterward; while Da'vid submitted to the\nprophet's rebuke, publicly confessed his sin, and showed every token of\na true repentance.\n\n[13] Notice that while the prophets had been friendly to Da'vid, they\nwere strongly opposed to Sol'o-mon, and gave aid to his enemy\nJer-o-bo'am (1 Kings 11. 29-39).\n\n[14] The dimensions as given in the Bible are all in cubits, a measure\nof uncertain length, which I have estimated at eighteen inches;\nconsequently all the figures given in this study are to be regarded as\napproximate, not exact.\n\n[15] There is no mention of either the table or the candlestick in\nSol'o-mon's temple, but instead ten tables and ten candlesticks in the\nHoly Place (2 Chron. 4. 7, 8). The table and candlestick were in the\ntabernacle, and were also in the second and third temples; but it is\nuncertain whether they actually stood in the temple of Sol'o-mon.\n\n[16] Nearly all the material in this lesson is drawn in an abbreviated\nform from The Literary Study of the Bible, by Richard G. Moulton (Boston\nD. C. Heath & Co.), a masterpiece on this subject, strongly recommended\nto the student. I have, however, ventured to vary from Dr. Moulton's\nclassification on some minor points--J. L. H.\n\n\n * * * * *\n\nTranscriber's Notes:\n\nObvious punctuation errors repaired.","title":"Outline Studies in the Old Testament for Bible Teachers","tradition":"scripture-revelation","translated_text":null,"word_count":37232}