185
Suffice it that it would have been impossible for a man to have carried such a load of bread and corn "in a sack"
from Beth-Shalisha to the Gilgal near Jericho.
186
So, according to the Rabbis, who regard the expression as referring to green ears of corn, of which, in some p arts,
soup is made. Others understand it as meaning fresh and tender ears of corn roasted over the fire. The former
explanation seems the more likely, and in that case the scene would be laid about the end of April.
187
So, and not "in the husk," as in the A.V.
188
This, with the exception of 2 Kings 6:1 -7. But that narrative is altogether so exceptional in several respects, that we
feel as if we were not in possession of all the details of it.
189
We have here availed ourselves of the classical work of Profe ssor Schrader (Die Keilinschriften und d. A1te
Testament. Second Edition. Giessen, 1885), and also of that able and most useful tractate by Professor Sayce: Fresh
Light from the Ancient Monuments. (London: Religious Tract Society).
190
Full details of this are given in Vol. 5. of this History.
191
In one inscription 12, in another 11 of these are specially mentioned. A similar discrepancy also obtains in regard to
the number of troops employed, and in that of the slain in battle. But, as Schrader rightly rema rks, the Assyrians, no
doubt, mention only the more important of Ben-hadad's allies - not all of them. (See Keilinschr. u. d. A. Test., p. 204.)
192
There is a manifest discrepancy between these two numbers - the one recorded is an inscription of Shalmaneser,
discovered on the banks of the Tigris, the other on an obelisk at Nimrud, in which that monarch describes the acts of his
reign.
193
The large number of the slain, and of the forces led on either side to battle, throws light on what are sometimes
described as the "exaggerated" figures introduced in the accounts of wars and battles in the Old Testament.
194
This, rather than "the" captain, as in the A.V.
195
For, evidently, the conquest of Syria could not have been either permanent or even complete, since Shalmaneser
required again and again to undertake fresh expeditions. Besides, Syria was evidently free when Shalmaneser's
successor ascended the throne.
196
So most commentators.
197
It will be noted that the words "but he was" in our A.V. are in italics, i.e., they have no equivalent in the Hebrew.
198
Assuredly no legend would have been so conceived. There would have been miracles or visions to bring a Naaman
to Elisha, not a poor little slave, naively telling the story of her country and her faith.
199
The proper rendering of verse 4 is: "And he [viz. Naaman] went in and told his lord" [viz. the king of Syria].
200
The bearing of the mission of Elijah and of Elisha on the heathen world is both distinctive and most important. It
also casts light on the peculia rity of the ministry of these two prophets.
201
In leprosy the flesh was supposed to be consumed - hence its healing would be the coming again of the flesh.
202
These views have been taken by some commentators.
203
So literally, as in the margin.
204
The name Jehovah as that of the God of Israel occurs on the Moabite Stone. It was, therefore, known to the
neighboring nations.