[284] In 1 Kings viii. 4 we read that "the priests and the Levites" brought up to Jerusalem "the Tabernacle of the congregation." But the LXX. only has οἱ ἱερεῖς. In 2 Chron. v. 5 the Hebrew text has "the Levites" in some MSS., or "the priests, the Levites"—i.e., the Levitic priests. For "the priests took up the ark" (1 Kings viii. 3) the chronicler has "the Levites" (comp. Numb. iii. 31, iv. 15). It is at least doubtful whether the distinction between priests and Levites is older than the Priestly Code and the days of Ezekiel. Also, the LXX. in 1 Kings viii. 4 puts "witness" for "congregation," and some critics maintain that "congregation" ('edah) is post-exilic. (See Robertson Smith, Enc. Brit., s.v. Kings). See infra, pp. [189], [190].
[285] Some psalm, like Psalm cxxxvi., was probably sung by alternate choirs, but hardly in the attitude of prostration which followed the sudden blaze of glory (2 Chron. vii. 3).
[286] "The prayer" is of extreme beauty, but it belongs by its ideas to the seventh and not to the eleventh or tenth centuries b.c. (Ewald). It is probably added by a later editor who took the Deuteronomic standpoint. It is found, sometimes almost word for word, in Lev. xxvi. and Deut. xxviii.; but there are many variations between the Hebrew and the LXX., and Kings and Chronicles. Looking only at actual facts, not at a priori theories, we see that, as Professor Driver says (Contemporary Review, Feb. 1890), "the Hebrew historians used some freedom in attributing speeches to historical characters." Thus, both the syntax and vocabulary, to say nothing of the thoughts of various speeches attributed to David by the chronicler, are sometimes such as mark the latest period in the history of the language, and are often quite without precedent in præ-exilic literature. Some feelings which gathered round the Temple find expression in Psalms xxiv., xxvii., xlii., lxxii., lxxxiv., cxxii., and in more extravagant and less spiritual forms throughout the Talmud. Soteh, f. 48; Berachoth, f. 591; Moed Qaton, f. 261, etc.
[287] The Khalif Moktader sacrificed at Mecca 40,000 camels and 50,000 sheep (Burton's Pilgrimage, i. 318). Solomon offered burnt offerings (oloth) and thank offerings (shellamim). No mention is made of sin offerings; and it may be doubted whether they had any separate existence till the days of the Exile.
[288] 1 Kings viii. 66, "went unto their tents," is a reminiscence of earlier days. The chronicler (1) extends the feast to fourteen days, according to which there is an interpolation, "and seven days, even fourteen days," in verse 65; (2) he says that the sacrifices were consumed by fire from heaven.
[289] 1 Kings ix. 25. The Hebrew text seems to have been tampered with, and the allusions significantly disappear from 2 Chron. viii. 12, 13. The commentators assiduously try to clear away the difficulty.
[290] The scepticism of modern critics, who doubt whether there ever was a Tabernacle in the wilderness at all, seems to be insufficiently grounded.
[291] Vit. Mos., iii.; Antt., III. vi. 4, vii. 7; B. J., VII. v. 5.
[292] E.g., Origen (Hom., ix.), Clement of Alexandria (Strom., v.), Theodoret (Qu., xl. in Exod.), Jerome (Ep., lxiv.), and others. See Kalisch, Exodus, p. 495.
[293] Wisdom ix. 8: "A copy of the holy tabernacle which Thou didst prepare from the beginning."