[19] It is possible that Hadad-nirari’s inscription refers to conditions in the latter part of his reign (812-783 B.C.), when Judah apparently was no longer independent and when Jeroboam II. was king of Israel. The accession of the latter has been placed between 785 and 782. It is now known, also, that Ben-hadad and a small coalition were defeated by the king of Hamath; but the bearing of this upon Israelite history is uncertain.
[20] Cf. generally, 1 Sam. iv., xxxi.; 2 Sam. ii. 8; 1 Kings xx., xxii.; 2 Kings vi. 8-vii. 20; also Judges v. (see [Deborah]).
[21] Special mention is made of Jonah, a prophet of Zebulun in (north) Israel (2 Kings xiv. 25). Nothing is known of him, unless the very late prophetical writing with the account of his visit to Nineveh rests upon some old tradition, which, however, can scarcely be recovered (see [Jonah]).
[22] This is philosophically handled by the Arabian historian Ibn Khaldūn, whose Prolegomena is well worthy of attention; see De Slane, Not. et extraits, vols. xix.-xxi., with Von Kremer’s criticisms in the Sitz. d. Kais. Akad. of Vienna (vol. xciii., 1879); cf. also R. Flint, History of the Philosophy of History, i. 157 sqq.
[23] Cf. J. G. Frazer, Adonis, Attis, Osiris (1907), p. 67: “Prophecy of the Hebrew type has not been limited to Israel; it is indeed a phenomenon of almost world-wide occurrence; in many lands and in many ages the wild, whirling words of frenzied men and women have been accepted as the utterances of an in-dwelling deity. What does distinguish Hebrew prophecy from all others is that the genius of a few members of the profession wrested this vulgar but powerful instrument from baser uses, and by wielding it in the interest of a high morality rendered a service of incalculable value to humanity. That is indeed the glory of Israel....”
[24] The use which was made in Apocalyptic literature of the traditions of Moses, Isaiah and others finds its analogy within the Old Testament itself; cf. the relation between the present late prophecies of Jonah and the unknown prophet of the time of Jeroboam II. (see § 13, note 5). To condemn re-shaping or adaptation of this nature from a modern Western standpoint is to misunderstand entirely the Oriental mind and Oriental usage.
[25] The condemnation passed upon the impetuous and fiery zeal of the adherents of the new movement (cf. Hos. i. 4), like the remarkable vicissitudes in the traditions of Moses, Aaron and the Levites (qq.v.), represents changing situations of real significance, whose true place in the history can with difficulty be recovered.
[26] Formerly thought to be the third of the name.
[27] Perhaps Judah had come to an understanding with Tiglath-pileser (H. M. Haydn, Journ. Bib. Lit., xxviii. 1909, pp. 182-199); see [Uzziah].
[28] The fact that these lists are of the kings of the “land Ḥatti” would suggest that the term “Hittite” had been extended to Palestine.