CHAPTER XI.

Causes Leading to the Kingdom.

1250 B.C. has been taken as an approximate date for the exodus of the Israelites from Egypt, some placing the event still earlier. After the wandering in the desert, considerable time was spent winning Canaan from its earlier possessors before any settlement was possible. The twelfth century and first part of the eleventh before Christ were years of re-adjustment, the Israelites losing the habits of desert nomads and becoming tillers of the soil.

In rocky districts they still raised sheep and cattle but acquired fixed homes. Warfare had been constant, but in later years had been carried on wholly by individual tribes, there being no concerted action. The tendency to divide and seek each its own peculiar interests had been apparent from the first, and the beginning of the eleventh century B.C. found the tribes prostrated as a result. The Canaanites no longer threatened them but the Philistines constantly grew bolder. When they pressed into the plain of Jezreel, the Israelites were forced to fight them, but lacking an able leader and sufficient numbers, they lost the day. Surviving instincts of earlier superstitious practices led them to bring the ark containing their covenant with Jehovah from its sanctuary at Shiloh, thinking this might aid them in a second struggle. "Let us fetch the ark of the covenant of Jehovah out of Shiloh unto us, that it may come among us, and save us out of the hand of our enemies." But instead of leading to victory, 30,000 Israelites fell upon the battle field and the sacred ark itself fell into the hands of the Philistines.

"The Philistines burned and destroyed the temple at Shiloh, carried the captured sacred ark to the temple of their chief god, Dagon, and subjected the land, even to the Jordan; the people were disarmed and held in check by Philistine prefects and strongholds. And from all evidence this Philistine domination must have lasted a considerable time. Israel seemed paralyzed and submitted, though with gnashing of teeth."[1]

When Israel lay stricken and at the mercy of her enemies on the west, the Ammonites thought the time favorable to lead a new attack for the purpose of recovering their earlier territories on the east. The town of Jabesh was first afflicted, and when its inhabitants offered to surrender, feeling helpless to overpower their ancient foes, the king of the Ammonites insolently replied that he would cause the right eye of each citizen of the town to be cast out, as a reproach to Israel. In the quaint expression of Josephus: "The king of the Ammonites sent ambassadors to them, commanding them either to deliver themselves up, on condition to have their right eyes plucked out, or to undergo a siege, and have their cities overthrown. He gave them their choice, whether they would cut off a small number of their body, or universally perish." Implored to grant them a few days respite, the king of the Ammonites scornfully conceded it, sure of his ultimate triumph.

In Ephraim dwelt a seer, Samuel by name. He was a godly man, having rare purity of character and intense religious fervor. Dedicated when a child to the service of Jehovah, the course of his life had led him to catch the spirit of the great founder of the Hebrew nation and beyond him, to gain a broader conception of the great God-Spirit. He understood why his people were a prey to every neighbor, and knew better than most how much a firm leadership was needed by them. With eyes that saw far into the future, Samuel realized that the crying need was unity and concerted action. Now in these ancient days, unity meant kingship. Under strong kings, contemporary nations flourished, and a king was apparently necessary in Canaan.

Saul, of the tribe of Benjamin, seeking his father's asses, approached the seer, whose prophetic powers were well known in his vicinity. The youth thought simply to invoke his aid in his private interests, but Samuel recognized in the broad-shouldered, well-proportioned Benjaminite one who might come to the rescue of stricken Israel. With prophetic vision, Samuel foretold coming events and anointed Saul as one chosen of Jehovah to rule the nation of His special care. Since he was not called immediately to action, Saul returned to his father's house, where he went about his ordinary duties. But the words of the seer had sunk deep into his heart. Indications of Israel's stricken condition were not wanting on every hand, and Saul brooded over her helplessness and his call to save his people. At length, when the citizens from mourning Jabesh visited his vicinity, vainly trying to rouse their kinsmen to action, Saul saw that his opportunity had come. Sympathy had been everywhere expressed by the Israelites, but they had suffered too many recent defeats to feel confidence in their ability to win.

Saul hastily cut up a yoke of oxen, and sending these bloody tokens to the various tribes, he notified them that such treatment would be meted out to their flocks and herds unless they came to the relief of the trans-Jordan cities. Recognizing a leader at last, men quickly gathered. The desert tribe was surprised, defeated and pursued into its desert strongholds. Thereupon Saul was popularly proclaimed king, as it was now believed that he alone could save the Hebrews from the Philistines, who were heavily oppressing them.

A king is ordinarily one who rules a kingdom, but in the case of Saul, a kingdom had first to be won. His encounters with the Philistines were successful, but his reign proved to be a continual campaign against them. Gradually Saul became estranged from Samuel, who represented the best element in Israel. Priests of a later period assigned the difference between them as having arisen over Saul's leniency toward his captives, but it is believed that instead it came naturally between two men whose ideals were wide apart. Saul was incapable of taking an exalted view of his people's mission, as did his priest and prophet.

Beset on all sides by the enemy, estranged from Samuel and in general from the priesthood, Saul became moody and subject to fits of melancholia. To dispel these, David, son of Jesse, was brought from his father's flocks on the mountainside, to gladden the king's idle hours. David was accomplished upon the harp, and his music had power to quiet the restless king, who heaped favors and honors upon him—after the nature of his impulsive disposition. As armour-bearer to the king, David had frequent opportunities to distinguish himself, while he and the king's son Jonathan became fast friends. However, as David grew in favor with the people, Saul became intensely jealous of him. Where the kingship was but an experiment, popularity was important to a ruler. In his disordered brain, Saul conceived that a plot was being laid by his son and David, and as a result, David was obliged to flee for his life. He raised his standard as an outlaw chief, and all the dissatisfied element of the land flocked to his side. Yet even here David favored the people of Israel whenever he could; for protection he went into the service of the Philistine king of Gath, but we are told that when he was supposed to be fighting against the Hebrews, he was in reality fighting off their desert enemies.

The division within the ranks of Israel once more gave opportunity to the watchful Philistines. They made ready for a final assault, and the moody and disheartened Saul prepared to fight them back. He was no longer able to rouse his kinsmen as at first. Many were discontented with his rule, and many favored David. Before the battle, Saul, grown more superstitious with the pressure of circumstance, visited the witch of Endor to learn by her art the issue of the battle. Never does the king, tall in stature and once confident, but now broken in spirit, appear more tragic. When she predicted defeat—and small art was needed to foretell such an apparent outcome—Saul felt that all was lost. One feels as when the voice of Cæsar spake unto Brutus in the great play: "Thou shalt see me at Philippi"—the battle is lost before it is begun.

When all was lost, Saul gave his sword to his armour-bearer to stab him lest he fall into the hands of the enemy. When he lacked courage, he plunged it into his own breast. Both he and his noble son Jonathan went down on that fateful field, and so ended the first reign in Israel. David is believed to have composed his beautiful elegy "How are the Mighty Fallen" upon this occasion.

David's Lament.

Thy glory, O Israel,
Is slain upon thy high places!
How are the mighty—
Fallen!

Tell it not in Gath,
Publish it not in the streets of Ashkelon;
Lest the daughters of the Philistines rejoice,
Lest the daughters of the uncircumcised triumph.

Ye mountains of Gilboa, let there be no dew nor rain upon you,
Neither fields of offerings:
For the shield of the mighty was vilely cast away,
The shield of Saul, as of one not anointed with oil.

From the blood of the slain,
From the fat of the mighty,
The bow of Jonathan turned not back,
And the sword of Saul returned not empty.

Saul and Jonathan were lovely and pleasant in their lives,
And in their death they were not divided;
They were swifter than eagles,
They were stronger than lions.

Ye daughters of Israel,
Weep over Saul,
Who clothed you in scarlet,
Who put ornaments of gold upon your apparel.

How are the mighty—
Fallen in the midst of the battle!
O Jonathan,
Slain upon thy high places.

I am distressed for thee, my brother Jonathan:
Very pleasant hast thou been unto me:
Thy love to me was wonderful,
Passing the love of women.

How are the mighty—
Fallen!
And the weapons of war—
Perished!

—Modern Reader's Bible.

In the Old Testament itself are two contradictory estimates of the character of Saul. One was written by those who favored and cared for him; the other, by the faction which favored David. Later compilers have thrown the two together, and the result is that we must once more disentangle the two narratives and then judge between them. The following characterizations of him differ considerably, and yet have certain ideas in common:

"Saul is one of the most tragic figures in history. A great and nobly endowed nature, heroic and chivalrous, inspired with fiery zeal, he finally accomplished nothing.... He lacked appreciation of the true character of Israel; in this regard tradition has given a wholly correct picture of him. He was exclusively a soldier, and was in a fair way to exchange Israel into a secular military state and thus divert it from its religious function in universal history. Saul may claim our deepest compassion and our heartiest sympathy, but the fall of his power was a blessing for Israel."[2]

The second criticism upon the fallen king seems more fair and sympathetic:

"Saul was a simple-minded, impulsive, courageous warrior; he was a loyal patriot who loved his people and was ready to give his life for them; his physical pre-eminence, combined with energy and enthusiasm, fitted him to lead a sudden attack and to awaken loyal support, while his intrepid courage kindled the same in others. But Saul was a son of that rude age whose roots were found in the period of the Judges. In a sense he was a child grown big. The position which he occupied demanded executive ability, tact, the power of organization, and, above all, patience and persistency. In these maturer qualities he was deficient; they are rarely the possession of fiery, impetuous natures. In addition, Saul was unable to understand and appreciate the higher religious experiences and ideals which were already becoming the possession of the more enlightened souls of seers like Samuel. As is frequently true with such a nature, Saul was superstitious. Circumstances tended to develop the darker rather than the brighter side of his character. The constant trials and cares of the court and battle-field daunted his enthusiasm, and induced those attacks of melancholia which obscured the nobler Saul and led him to commit acts which constantly increased the density of the clouds that gathered about his latter days.

"When he fell at Gilboa, and the Philistines again became masters of northern and central Canaan, Saul's work seemed to be completely undone; but its foundations were laid too deeply to be undermined by political changes. Saul found the Hebrews ground down under Philistine dominance, broken in spirit, undisciplined, and little more than cowards. He united and aroused them to strike for independence. By his successes he inspired in them confidence and courage. In the severe training-school of Philistine warfare, he developed out of the cowards who had fled before the Philistine army to hide themselves in caves and cisterns, the hardy, brave warriors with whom David made his conquests. Above all, he taught the Hebrews by practical illustration, more clearly than ever before, that by union and union alone they could be free, and enjoy peace and prosperity. As is often the case, the pioneer perished amidst seeming failure before he saw the ripe fruits of his labors; but his work was absolutely necessary. David reaped the fruits of Saul's sowing, but the harvest would never have been so glorious without the pioneer's toils."[3]

Reign of David.

Saul is supposed to have ruled not longer than eight or ten years. His youngest son, Eshbaal, was recognized as his natural successor. Abner, Saul's commander-in-chief, gave Eshbaal the support of whatever army survived, and he was established on the east side of the Jordan, while all the territory west of the river receded to the Philistines.

David realized that he was in no position to assume control of the Hebrews at this juncture, for he had but a few hundred followers and he was sure to be welcomed by all the tribes only when his services were required for the common safety. Judah was deeply attached to him at this time, and he allowed himself to be made king of the tribe of Judah, and established himself at Hebron.

As soon as Eshbaal felt sufficiently secure on the east of Jordan Abner was sent to overcome David and his followers, who had thus failed to recognize the kingship of Eshbaal. They suffered defeat and had to retreat across the river. The times were troublous and before eight years had passed, both Eshbaal and Abner were murdered. This left the way open for David, to whom the subjects of Eshbaal sent homage.

The Philistines had considered the little kingdom of Saul's son unworthy of attention, but a kingdom on the west side of the river might prove a menace to their power, so they hastened to attack the newly crowned king. David marched against them and broke forever their strength. They retired into their earlier possessions and harassed Israel no more.

One by one the old enemies of the Hebrews had to be reckoned with. The Moabites attacked the territory of David and were overcome and made vassals. On the north the Ammonites made a raid and were so completely defeated that we hear of them no more. On the south the Edomites made war, and their lands also became a Hebrew province. In all these wars, David was the defender of his people—never the aggressor, yet he left each tribe with no further desire to make war upon Israel.

David was a statesman, and he saw at once that as king of the Hebrews, he must no longer remain isolated with his native tribe, in the vicinity to him most familiar. He saw that the site of Jerusalem was capable of excellent defense, and this he made his capital.

"Jerusalem is situated pretty near the central part of the entire country, and belonging to none of the tribes it stood on neutral ground above them and their rivalries. When it is called the City of David this is no mere phrase, for Jerusalem is altogether the creation of David; and when we consider what Jerusalem was to the people of Israel, and through the people of Israel to all mankind, we shall recognize in the foundation of this City of David an event of world-wide importance."

Israel had reached the highest pinnacle of its political power. David's kingdom was the most powerful one between the valley of the Euphrates and the Nile. While disturbances extended throughout the reign until within the last ten of David's forty years, yet the nation was saved from impending danger and was placed on a sure basis. Now it was that David allowed his personal desires to lead him into difficulties which followed him many years and which darkened the reign which had promised so much. An infatuation for Bath-sheba, wife of one of his officers, took possession of him, and caused him to make way with her husband who stood in his way. Like other Semitic and Oriental nations, the Hebrews were accustomed to take more than one wife, but the religion of Jehovah had been from the beginning a moral religion, and the more earnest among Israel's people could but be shocked by this action on the part of the king. Much has been made of David's remorse, but it was not so great but that he allowed the unscrupulous woman who had aided him in his wrongdoing to exercise a strong influence over him throughout his life. His sons seemed to feel no restraint upon them and added crimes to their house. Absalom, David's favorite son, took advantage of his father's loss of popularity to raise a revolt against him. This was easily put down, but the death of Absalom quite unnerved the king. Bath-sheba rested not until she had settled the succession upon her son, Solomon. Shortly after this decision was made known, David died, having reigned forty years. In realizing what all these years meant for Israel, we can never lose sight of the pioneer work of Saul which alone made possible the more brilliant one of his successor.

"It is not possible to overestimate what David did for Israel: Israel as a people, as a representative of political life, as a concrete quantity in the development of universal history, as a nation in the fullest sense of the word, is exclusively his work. With this he completed what Moses had begun in quiet and inconspicuous labors on Sinai and at Kadesh. And all of this David created as it were out of nothing, under the most difficult conditions conceivable, with no other means than his own all-inspiring and all-compelling personality....

"David created Israel and at the same time raised it to its highest eminence; what Israel was under and through David it never again became. And so we can easily understand how the eyes of Israel rested in grateful reverence upon this figure, and how a second David became the dream of Israel's future.

"True, the picture of David does not lack the traits of human frailty, which Israelitish tradition, with a truly admirable sincerity has neither suppressed nor palliated; but the charm which this personality exercised over all contemporaries without exception has not yet faded for us of later day; whoever devoted himself without prejudice to the contemplation of David's history and character cannot fail to like him. A saint and psalm-singer, as later tradition has represented him, he certainly was not; but we find in him, a truly noble human figure, which, in spite of all, preserved the tenderest and most fragrant bloom of its nature, perfect directness and simplicity; nowhere any posing, nothing theatrical, such as is always found in sham greatness; he always acts out what he is, but his unspoiled nature, noble at heart, generally comes very near to the right and good. At the same time the whole personality is touched with a breath of genuine piety and childlike trust in God, so that we can wholly comprehend how he appears to tradition as the ideal ruler, the king after God's own heart.

"This king, who did more for the worldly greatness and earthly power of Israel than any one else, was a genuine Israelite in that he appreciated also Israel's religious destiny: he was no soldier-king, no conqueror and warrior of common stamp, no ruler like any one of a hundred others, but he is the truest incorporation of the unique character of Israel, a unique personality in the history of the world, and we understand how he could become the impersonation of an idea—how the highest and holiest that Israel hoped for and longed for appears at the Son of David."[4]

We are shocked as we read of David's cruelty to captives, but in his ferocious treatment he was but following an instinct common to the Semitic race. It is to be remembered that he was but a brief time removed from the era of the Judges, when even Samuel, the far-seeing seer, and God-fearing man, hacked an enemy to pieces before the altar of Jehovah, to the supposed gratification of his God. David's faults were common to his age, and they were not looked upon by his contemporaries as we look upon them today, but his virtues and redeeming characteristics raised him far above the majority of Israel's people, and his reign was harked back to as most worthy in Hebrew annals.

Solomon.

Solomon was the son of David's fourth wife—Bathsheba. Selfish, devoid of principle and fond of intrigue, she influenced David to recognize her son as his successor, setting aside the right of an older son. It is not unlikely that David believed Solomon the more capable of serving Israel.

Solomon had inherited his mother's selfishness and love of display. He soon caused the death of his brother, in order to make his crown secure. Having neither aptitude nor ability for war, fortifications took the place of active armies. The vassal-kingdoms which David had won were soon lost. Forts were erected at important border places, and the city of Jerusalem was strongly fortified.

Oriental display and absolutism were emulated by the young king. He desired to set his kingdom on a footing with other kingdoms of his time, and, ignoring the early aims and mission of the Israelites, he made everything else subordinate to the exaltation of the court and king. Commercial alliances were made with neighboring peoples; wives were taken from many states—petty and great. Most flattering was thought to be the marriage alliance between the Hebrew king and a daughter of the pharaoh of Egypt, and elaborate apartments were provided her. In early times a king added materially to his property and prestige by making numerous alliances of this sort. David had deemed it best to do so and Solomon followed the principle on a much wider scale.

Naturally ample funds were now required to meet the expenses of the court, and various means were provided to secure the necessary income. The whole kingdom was divided into twelve districts and each was required to defray the court's expenses for one month. Moreover, commercial enterprises were entered upon; toll was collected from the overland trade, and the king himself dealt heavily in horses, which he imported from Egypt and sold to the neighboring peoples at a good profit. Suddenly the little nation of Israelites, so long isolated and remote from the influences of wealth, was thrown open to outside contact on every hand.

"Hitherto struggles within and hostility without had rendered the Hebrew peasants almost impervious to foreign influences; now, all at once, the bars were thrown down, and these came rushing in like a tidal wave. The horse took the place of the ass; metal weapons and tools supplanted the rude ones of flint and wood; walled cities arose on the sites of the primitive towns with their mud and stone hovels; the rude barracks of David grew into a palace; the simple gathering of followers about Saul, as he sat under his tamarisk-tree in Ramah, developed into a great Oriental court; luxuries undreamed of before came to be regarded as necessities; foreign spices, apes, peacocks, ivory, precious stones and woods aroused the curiosity and delighted the senses of the inhabitants of the gay capital."[5]

Nations entering into commercial relations with Solomon expected as a matter of course that their gods would be welcomed in the land of the Hebrews. Many of the commercial treaties were cemented by marriage alliances, and the princesses who came into the king's harem brought their own forms of worship with them. Places of worship had to be provided for them, and the idolatry of later years may be traced back in a large measure to the laxity of this period.

The adornment of Jerusalem demanded much of the king's attention. In place of the simple quarters which had sufficed for David, a noble palace arose. Apartments for the queens were needed. It has recently been insisted that instead of the three hundred and sixty wives credited to Solomon, he had but seventy, but a few more or less seem of little moment. The harem rivaled that of Persia, and the cost of maintaining so elaborate a court was out of all proportion to the resources of the kingdom. The people were taxed to the utmost. The Canaanites, who had long been permitted to live in peace by the side of the Hebrews, were now reduced to slavery and put at forced labor, quite as the Hebrews had been in Egypt.

Notwithstanding, many ties bound the people to their king. They took great pride in the splendor of their capital, and especially were they gratified by the erection of the temple in Jerusalem. Hither David had brought the ark of the covenant, which had been recovered from the Philistines, and here with due ceremony the center of the kingdom had already been made the religious center as well. It seems probable that to Solomon the temple was but a necessary adjunct to his court buildings. Among most ancient peoples temples were erected in connection with the king's palace. It gave added dignity and inspired wonder. To the masses it probably meant much more. Certainly it grew later to be the center for their religious enthusiasm and spirit.

Nor was Solomon's popularity based alone upon his achievements. He had a way of awakening personal popularity. He attained a wide reputation for his so-called "wisdom." As we follow his reckless policy of plunging his country on to ruin, this far-famed wisdom is not at once apparent. It consisted in subtlety, quick wit, ready answers and apt sayings, so much in favor among all oriental peoples. His wisdom is well exemplified by the stories told of the visit of the Queen of Sheba to his court, and her tests as to the truth of his famed gift. It is probable that this Arabian queen came to negotiate commercial advantages-for her subjects, but we are told only the ostensible reason for her coming: to test the wisdom of Solomon, whose fame had reached her kingdom. The dusky queen of renowned beauty brought costly presents to the Hebrew king, and received high honor and attention at his court. Stories have survived of questions put to his majesty by this queen. Two bouquets were held out before him, apparently alike, yet one was just gathered from his garden, and the other had been fashioned by the maidens of the queen. The simple tale is told in a little poem entitled "King Solomon and the Bees," and we leave the verses to complete it.

King Solomon and the Bees.

A Tale of the Talmud.

When Solomon was reigning in his glory,
Unto his throne the Queen of Sheba came,
(So in the Talmud you may read the story)
Drawn by the magic of the monarch's fame,
To see the splendors of his court, and bring
Some fitting tribute to the mighty king.

Nor this alone; much had her Highness heard
What flowers of learning graced the royal speech;
What gems of wisdom dropped with every word;
What wholesome lessons he was wont to teach
In pleasing proverbs, and she wished, in sooth,
To know if Rumor spoke the simple truth.

Besides, the queen had heard (which piqued her most)
How through the deepest riddles he could spy;
How all the curious arts that women boast
Were quite transparent to his piercing eye;
And so the queen had come—a royal guest—
To put the sage's cunning to the test.

And straight she held before the monarch's view,
In either hand, a radiant wreath of flowers;
The one, bedecked with every charming hue,
Was newly culled from Nature's choicest bowers;
The other, no less fair in every part,
Was the rare product of divinest art.

"Which is the true, and which the false?" she said.
Great Solomon was silent. All-amazed,
Each wondering courtier shook his puzzled head,
While at the garlands long the monarch gazed,
As one who sees a miracle, and fain,
For very rapture, ne'er would speak again.

"Which is the true?" once more the woman asked,
Pleased at the fond amazement of the king,
"So wise a head should not be hardly tasked,
Most learned liege, with such a trivial thing!"
But still the sage was silent; it was plain
A deepening doubt perplexed the royal brain.

While thus he pondered, presently he sees,
Hard by the casement,—so the story goes,—
A little band of busy, bustling bees,
Hunting for honey in a withered rose.
The monarch smiled, and raised his royal head;
"Open the window!"—that was all he said.

The window opened, at the king's command;
Within the room the eager insects flew,
And sought the flowers in Sheba's dexter hand!
And so the king and all the courtiers knew
That wreath was Nature's; and the baffled queen
Returned to tell the wonders she had seen.

My story teaches (every tale should bear
A fitting moral) that the wise may find
In trifles light as atoms in the air,
Some useful lesson to enrich the mind,
Some truth designed to profit or to please,—
As Israel's king learned wisdom from the bees!

—Saxe.

Six little boys and six little girls, all dressed alike, with cropped heads, were led into the king's presence, and he was asked to tell which were girls and which boys. "Bring in basins of water," he commanded, "and bid them wash their hands." Now in that land the girls wore short sleeves and the boys long ones. Unthinking, the girls washed their arms as well, but the boys washed their hands alone. So were the spectators silently told which were which.

Such ingenious answers as these established for Solomon his reputation for wisdom, and many of the wise sayings imputed to him are known now to have been the sayings of others.

Before the king's death, murmurings were not uncommon because of the oppressive administration, and the high-minded of the religious body looked with grave misgivings upon the influx of foreign gods. Even to them the whole danger was not apparent. That was left for a period more remote to understand.

When Solomon died, his son came forward as his successor. The usual custom among Semitics was for the crown to descend to the eldest son, but the kingship was a new institution in Israel and the people had held to the right of electing their king. They now gathered around Rehoboam, clamoring for promises. They recalled that his father had taxed them heavily and asked that he deal with them more leniently. Instead of answering such reasonable demands at once, the king told them he would make reply three days later. Meanwhile he counselled with his ministers—how should he meet the popular demand. The older men immediately pointed out the safer policy, but the younger ones held that he should resent the liberty the people had taken in making any demands whatever, and should assure them that his demands would be even greater than those of his father. Their folly prevailed. When the people heard his reply, they were momentarily grieved. Then all the tribes save two—Judah and Benjamin—withdrew and vowed they would no longer support the house of David. Solomon's son received the support of two tribes, and his kingdom was henceforth known by the name of Judaea, while the northern kingdom was called by the name of Israel.

Having seen the dangers assailing the united kingdom, we realize at once the recklessness of the policy that divided it and set two kingdoms with lessened strength to hold their own among their neighbors.

[1] Hist. of the People of Israel: Cornill, 75.

[2] Hist. of the People of Israel: Cornill, 83.

[3] Hist. of the Hebrew People: Kent, Vol. I, 180.

[4] Cornill: Hist. of People of Israel, 83.

[5] Kent: Hist. of Hebrew People, 180.