("Rimmon is good"), 1 Kings xv. 18, and Hadad-Rimmon (Zech. xii. 11). He was the god of the thunder. The word means "pomegranate," and some have fancied that this was one of his symbols. But the resemblance may be accidental, and the name was properly
90
See Deut. xxxii. 8, where the LXX. has κατὰ ἀριθμὸν ἀγγέλων.
91
The moral difficulty must have been early felt, for the Alexandrian LXX. reads καὶ προσκυνήσω ἄμα αὐτῷ ἐγὼ Κυρίῳ τῷ Θεῷ μου. But he would still be bowing in the House of Rimmon, though he might in his heart worship God. "Elisha, like Elijah" (says Dean Stanley), "made no effort to set right what had gone so wrong. Their mission was to make the best of what they found; not to bring back a rule of religion which had passed away, but to dwell on the Moral Law which could be fulfilled everywhere, not on the Ceremonial Law which circumstances seemed to have put out of their reach: 'not sending the Shunammite to Jerusalem' (says Cardinal Newman), 'not eager for a proselyte in Naaman, yet making the heathen fear the Name of God, and proving to them that there was a prophet in Israel'" (Stanley,
92
Prov. iv. 14, 15.
93
Prov. xvii. 14.
94
On Gehazi's lips it meant no more than the incessant
95
2 Kings v. 19. Heb.,
96
LXX., κατεπήδησεν.
97
A talent of silver was worth about £400 – an enormous sum for two half-naked youths.
98
2 Kings v. 24. The LXX. (εἰς τὸ σκοτεινὸν) seems to have read אֹפֵל (
99
2 Kings v. 26. The verse is so interpreted by some critics, especially Ewald, followed by Stanley. Margin, R.V.: "Mine heart went not from me, when" etc.
100
Exod. iv. 6; Num. xii. 10.
101
The later Rabbis thought that Elisha was too severe with Gehazi, and was punished with sickness because "he repelled him with both his hands" (
102
The Hebrew word for "cut off" (
103
It must be further borne in mind that "the iron did swim" (A.V.) is less accurate than "made the iron to swim" (R.V.). The LXX. has ἐπεπόλασε, "brought to the surface." Von Gerlach says, "He thrust the stick into the water, and raised the iron to the surface."
104
Gen. xxxvii. 17,
105
Psalm xci. 4.
106
Psalm xxxiv. 7.
107
Psalm xci. 11.
108
Zech. ix. 8.
109
Isa. lxiii. 9.
110
Adopting the reading of the Syriac version: "And when they [Elisha and his servant] came down to them [the Syrians]." The ordinary reading is "to
111
2 Kings vi. 19. מַנְוֵרִים, ἀορασία, only found in Gen. xix. 11.
112
Deut. xx. 13.
113
Num. xxxi. 7.
114
Vulg.,
115
Jos.,
116
Kittel, following Kuenen, surmises that this story has got misplaced; that it does not belong to the days of Jehoram ben-Ahab and Benhadad II., but to the days of Jehoahaz ben-Jehu and Benhadad III., the son of Hazael (
117
So
118
So Clericus. Comp. Jos. ἐπηράσατο αὐτῇ.
119
Lev. xxvi. 29.
120
Deut. xxviii. 52-58.
121
Jer. xix. 9.
122
Lam. iv. 10: comp. ii. 20; Ezek. v. 10; Jos.,
123
1 Kings xxi. 27; Isa. xx. 2, 3.
124
Compare the wrath of Pashur the priest in consequence of the denunciation of Jeremiah (Jer. xx. 2).
125
1 Kings xix. 2.
126
In 2 Kings vi. 33 we should read
127
The Jews say Gehazi, and his three sons (Jarchi).
128
Lev. xiii. 46; Num. v. 2, 3.
129
The capitals of the ancient Hittites – a nation whose fame had been almost entirely obliterated till a few years ago – were Karchemish, Kadesh, Hamath, and Helbon (Aleppo).
130
131
Jer. xxv. 29; Ezek. xxxviii. 21.
132
See the cases of Samuel (1 Sam. ix. 7), of Ahijah (1 Kings xiv. 3), and of Elisha himself (2 Kings iv. 42).
133
As Jacob did in sending forward his present to Esau. Comp. Chardin,
134
2 Kings x. 32, xiii. 3, 22.
135
Isa. xiii. 15, 16; Hos. x. 14, xiii. 16; Nah. iii. 10.
136
See Josh. vi. 17, 21; 1 Sam. xv. 3; Lev. xxvii. 28, 29.
137
Psalm cxxxvii. 9.
138
1 Sam. xxiv. 14; 2 Sam. ix. 8.
139
מַכְבֵּר. Jos.,