151
The language of the Inscription illustrates, perhaps better than anything else, the heathen notion of national deities,
how Moab regarded Chemosh as the rival god of that of Israel, and how true even to national thought are those
expressions in the Old Testament which represent national calamity or deliverance as clue to the anger or favor of God.
In using such expressions the prophets and sacred historians appealed to what were, so to speak, admitted facts in
popula r consciousness.
152
It has been objected that Wady'el Ahsa is a permanent watercourse. But this has not been ascertained in regard to all
seasons of the year. Besides it may have been some branch or side wady of 'el Ahsa. At any rate the narrative implies
that the allied armies had expected to find water, and were disappointed.
153
He who "poured water" on his hands.
154
Assuredly, 1 Samuel 10:5 does not afford such; it only records the fact that such prophetic communities employed
music, not that they incited themselves thereby to prophesy - if indeed, the term prophesy in that connection means the
same as in our passage.
155
Bochart has collated many passages to that effect (Hieroz. 1. 2, 44) from which Bahr selects the following (from
Cicero): "They" (the Pythagoreans) "were wont to recall their minds from strain of thought to quietness by means of
singing and flutes."
156
* Some critics have regarded ver. 19 as only a prediction of what they would do. But in such a case it seems difficult
to distinguish between a prediction of certain acts and at least an implied sanction of them.
157
Layard, Nineveh and Babylon, p. 588; Monuments, 1st Ser. pl. 73; 2nd Ser. pl. 40.
158
** As Canon Rawlinson reminds us, in the Speaker's Commentary, by Herodotus and Polybius. Ev en Deuteronomy
20:19, 20 seems to imply this was the common mode of warfare.
159
* Isaiah 15 and 16, should be studied in connection with the history of Moab.
160
Canon Tristram, u.s. p. 67. But in our description use has also been made of the account of Badeker-Socin in
Riehm's Hand-worterb.
161
Comp. Tristram, u.s.
162
And the latter part of the second narrative, 2 Kings 4:32-37.
163
The Athenian and Roman law equally sanctioned servitude for debt, - in fact, this seems to have been the universal
practice in t he ancient world, and the law of Moses only softened it by special injunctions and provisions, and modified
it by the law of the Jubilee.
164
Not "a pot of oil." The expression occurs only in this passage. It unquestionably means oil for anointing, which, it is
well known, is in universal use in the East. But it must be left undetermined whether, as the LXX. and the Vulgate
imply, there was only left sufficient for anointing once, and whether the answer indicates that this had formerly
furnished the means of livelihood to the family. The latter view seems suggested by verse 7.
165
Here also there are peculiar expressions, confirming the view that the whole section is derived from some special
work on the subject.
166
We think of it in connection with such battles as those of Gideon, of Saul at Gilboa, and generally with those fought
on or by the plain of Esdraelon, as well as with the near palace of Jezreel.
167
Shunem and Shulem evidently represent the same name, and the Shulamite (Shulamith) of Canticles is re ndered in
the LXX Sunamitis (with an n).