[77] See iii. 2, 3, 5, 7; viii. 1, 10, 19; xi. 15, 22, 31, etc.
[78] Exod. xv. 20; Judg. iv. 4.
[79] 1 Sam. x. 5; 1 Chron. xxv. 1, 2, 3.
[80] 2 Kings iii. 15.
[81] Jer. xxix. 26; 1 Sam. xviii. 10, xix. 21-24.
[82] 2 Kings ix. 11. See Expositor's Bible, Second Book of Kings, p. 113.
[83] On this subject see Ewald, Proph. d. A. Bundes, i. 6; Novalis, Schriften, ii. 472; Herder, Geist der Ebr. Poesie, ii. 61; Knobel, Prophetismus, i. 103. Even the Latin poets were called prophetæ, "bards" (Varro, De Ling. Lat., vi. 3). Epimenides is called "a prophet" in Tit. i. 12. See Plato, Tim., 72, a.; Phædr., 262, d.; Pind., Fr., 118; and comp. Eph. iii. 5, iv. 11.
[84] Dan. ix. 6, 10. So conscious was the Maccabean age of the absence of prophets, that, just as after the Captivity a question is postponed "till there should arise a priest with the Urim and Thummin," so Judas postponed the decision about the stones of the desecrated altar "until there should come a prophet to show what should be done with them" (1 Macc. iv. 45, 46, ix. 27, xiv. 41). Comp. Song of the Three Children, 15; Psalm lxxiv. 9; Sota, f. 48, 2. See infra, Introd., chap. viii.
[85] Dan. ix. 2, hassepharîm, τὰ βίβλια.
[86] Ewald, Proph. d. A. B., p. 10. Judas Maccabæus is also said to have "restored" (ἐπισυνήγαγε) the lost (διαπεπτωκότα) sacred writings (2 Macc. ii. 14).