221
From 2 Kings 2:24 we gather, that the forest around Bethel was the haunt of wild beasts. It will be easily
understood, that it was almost necessary the lion should remain by the dead body, alike to show the Divine
character of the judgment, and to induce the passers -by to make haste on their journey.
222
This is clearly implied by the word "broken" in 1 Kings 13:26, marginal rendering.
223
So literally. The reference the other Bamoth-houses, besides those of Bethel and Dan, is, of course,
prophetic.
224
The mention of Samaria here and in 1 Kings 13:32 must have been explanatory additions by the writer,
since Samaria was only built by Omri (1 Kings 16:24). This, of course, confirms the view we have expressed
about the mention of the name of Josiah. It need scarcely be stated, that this in no way invalidates the
truthfulness of the narrative, but rather confirms it.
225
This, in one form or another, is the view of Josephus, the Targum, and of most of the Rabbinical and
Christian commentators.
226
So Ephr. Syr., Theodor., Witsius, Hengstenberg, Keil, and Bahr.
227
It is well known that lions do not prey upon dead bodies, except through stress of hunger.
228
The fullest description is that in Guerin's Samarie, tome i., pp. 365- 368. It is the modern Thallusah: comp.
Bottger, Topogr. Histor. Lex. zu Flavius Josephus, p. 243.
229
In the original it is simply "hard."
230
Commentators have noted in the ten verses of Ahijah's message (vers. 7- 16) a rhythmic arrangement, viz.,
twice 5 verses - the first stanza (vers. 7-11) consisting of 3 + 2, the last stanza (vers. 12-16) of 2 + 3 verses.
231
This seems to be the correct meaning of a proverbial expression which scarcely occurs except during the
period from the time of David to that of Jehu.
232
This is the literal, and, as will be perceived, much more forcible rendering.
233
Comp. here Exodus 20:4, 5; Deuteronomy 28:26. Even the alteration of this latter passage in 1 Kings 14:11
is in favor of the earlier age of the Book of Deuteronomy - since the addition about the "dogs" points to
Eastern town -life, where the wild dogs act as scavengers of cities.
234
The words of the original are somewhat difficult to render on account of the abruptness of the speech;
but the above, which corresponds with our Authorized Version, gives the correct meaning.
235
It is remarkable, that the same strong expression occurs only in Ezekiel 23:35, in reference to the same sin
of apostate Judah as followed by the same punishment as that of Israel.
236
We subjoin the following as the most interesting of the Rabbinical notices about Jeroboam (comp. the
Nachalath Shimoni, vol. i., p. 37, b and c): The name of Jeroboam is explained as "making contest among the
people," either in reference to their relationship to God, or as between Israel and Judah (Sanh. 101, b). His
father Nebat is identified with Micah, and even with Sheba, the son of Bichri (Sanh. ib.). The Talmud records
various legendary accounts of Jeroboam's quarrel with Solomon, in which the former appears more in the
right (Sanh. ib.), although he is blamed alike for the public expression of his feelings and for his rebellion.
That rebellion is regarded as the outward manifestation of long-existing disunion. The government of
Jeroboam is looked upon as distinguished by firmness, and he is praised for his wisdom, which had given
rise to great hope. Pride is stated to have been the reason of his apostasy from God. (Sanh. 102 a). The