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Egypt, unto Shishak king of Egypt, and was 42 And the e'time that Solomon reigned in Egypt until the death of Solomon. in Jerusalem over all Israel was forty years.
41 | And the rest of the acts of Solo- 43 And Solomon slept with his fathers, mon, and all that he did, and his wisdom, and was buried in the city of David his faare they not written in the book of the acts ther: and "Rehoboam his son reigned in of Solomon ?
20 Or, words, or things.
21 Heb. days.
22 Chron. 9. 30.
* Matth. } }. called Roboam.
Verse 3. “ He had seven hundred wives, princesses, and three hundred concubines.”—The fact is, that Solomon had become, at least in his external character as a king, quite such as the more splendid Oriental monarchs usually are. Among them an extensive female establishment is regarded as a piece of royal state, which sometimes gives occasion to one as large, or larger, than that of Solomon. And this is often the case when the prince himself, as frequently happens, distinguishes only three or four of the number, and sometimes one only, with his personal attention and favour. In the present instance, we are no doubt to understand with Josephus, that the seven hundred wives included not only females of royal extraction, but the daughters of eminent persons; and the Rabbins are probably correct in saying, that only the few who were especial favourites, or of royal descent, were regarded as queens. This is still the case in the East. China, India, Persia, and Turkey afford, or have afforded, instances similar to that before us. The Chinese emperor has a vast number of females in his establishment, many of whom he never saw in his life. Magalhaens computes their number at three thousand. They are called kong-nyu, or “ladies of the palace.” These ladies have their particular dignities and titles, and are divided into several classes or orders, distinguished, like the mandarins, by their habits and other marks of their degree. Those for whom the emperor has particular regard are called Ti, or “almost queens.” Besides these there are three full queens, and one empress chosen from their number, and who is regularly proclaimed and enthroned. (See Le Comte and Magalhaens, in Astley's collection.) With some unessential variations the principle of this arrangement may be found in most Oriental courts; but the number of females is rarely so large. Those of the Great Mogul were stated at one thousand by the travellers of the seventeenth century-exactly Solomon's number. In Persia, also, instances have not been uncommon in which the state of Solomon, in this and other respects, has been equalled or exceeded. It is related of Darius Codomanus, that he was wont, in time of war, to take with him three hundred and fifty women in his camp; and their presence was not disagreeable to the queen, who also attended, for the others manifested all reverence and adoration for her, as if she had been a goddess. But of all even Persian kings, it is Khoosroo who seems to have eclipsed all other monarchs mentioned in history-Solomon included—in ostentatious magnificence, the details of which will not fail to strike the reader as remarkably analogous in kind to what we have read of the Hebrew king. We quote Sir John Malcolm's * History of Persia: “While his generals were subduing the Roman empire, Khoosroo was wholly devoted to the enjoyment of unheard of luxury and magnificence. His nohle palaces, of which he built one for every season-his thrones, which were invaluable, particularly that called Takh-dis, which was formed to represent the twelve signs of the zodiac, and the hours of the dayhis treasures--his ladies, of whom there were twelve thousand, each, if we believe the gravest of Persian writers, equal to the moon in splendour and beauty_his horses, of which fifty thousand stood in the royal stables-his twelve hundred elephants-his Arabian charger, Shub-deez, feeter than the wind-his enchanting musician, Barbud-and, above all, the incomparable Shireen, to whom he was passionately attached-are subjects on which a thousand volumes have been written by his countrymen.” Sir John allows that there may be much exaggeration in all this ; but that we may still conclude that no Oriental prince ever indulged in greater luxury and splendour.
24. “ Reigned in Damascus."--Here is a very important historical circumstance, describing the origin of the kingilom of Damascus, which appears previously to have appertained to the kings of Zobah. In the preceding verse we see that Rezin, the founder of the new kingdom, was an officer of the king of Zobah. It would seem that he fled from the battle in which his lord was defeated, and having collected a body of followers, lived as Jephthah and David had done in the early part of their career; and in this last sad period of Solomon's reign, was enabled to obtain possession of Damascus and establish a kingdom there, which we shall find frequently noticed in the sequel.
25. “ And reigned over Syria."-Our version seems to make this apply to Rezin, but the Septuagint applies it to Hladad, reading “ Edom” (0178) instead of “ Aram” (Q7N) or Syria ; and the sense would certainly be improrer! by this reading, inasmuch as it supplies an apparent omission, for, without it, we only know that Hadad left Egypt för Edom, and not how he succeeded there, or how he was able to trouble Solomon. The history of Hadad is certainly very obscure. Adopting the Septuagint reading, some conclude that Pharaoh used his interest with Solomon to allow Hadad to reign as a tributary prince ; and that he ultimately asserted his independence. Josephus, however, seems to have read the Hebrew as our version does, “Syria” not “ Edom.” He says that Hadad, on his arrival in Edom, found the territory too strongly garrisoned by Solomon's troops to afford any hope of success. He therefore proceeded with a party of adherents to Syria, where he was well received by Rezin, then at the head of a band of robbers, and with his assistance seized upon part of Syria and reigned there. If this be correct, this must have been another part of Syria to that in which Rezin himself reigned, for it is certain from verse 2+, that he (Rezin) did reign in Damascus,
Carrières supposes that Hadad reigned in Syria after the death of Hadad ; and it might reconcile apparent discrepancies, by supposing that two kingdoms were established (there were more previously), both of which, after the death of Rezin. were consolidated under Hadad. That Hadad was really king of Syria seems to be rather corroborated by the fact, that every subsequent king of Syria is in the Scripture called Ben-Hadad, “ son of Hadad,” and in Josephus simply Hadad; which seems to denote that the founder of the dynasty was called by this name. We may observe, thai, whether we here read Aram or Edom, it must be understood as applying to Hadad, not to Rezin.
26. “ Zereda."— Not mentioned elsewhere. We only know that it was in the tribe of Ephraim.
27. “ Solomon built Millo."- Compare 2 Sam. v. 9 ; 1 Kings ix. 15. 24; 2 Kings xii. 20;,1 Chron. xi. 8 ; 2 Chru. xxxii. 3. There has been considerable diversity of opinion about this Millo. The word (Nibo) is supposed to be de rived from sboa (mala), “ to be full,” and it is thought by some to apply to the filling up of the ditch or valley between Mount Zion and the lower city, which was either done or completed by Solomon. However, Millo is spoken of as building, and as the house of Millo; and being mentioned as a strong place, and one of the important defences of Jerusalem (2 Chron. xxxii. 3), it is inferred that it was a sort of fortress or arsenal. It is also supposed to have been a sort
of senate-honse, where the kings met and conferred with their princes and elders ; and this is thought to be indicated by the fact that Joash was slain by the conspirators " in the house of Millo” (2 Kings xii. 8), probably whin he had proceeded thither to conter with his council. This is considered to be corroborated by the mention of another house of Willo" at Shechem,—“* All the men of Shechem gathered together, and all the house of Millo, and went and made Alimelech king;" where “the men of Shechem” are supposed to be the inhabitants generally, and “the house of Millo," as distinguished from them, to mean the elders or governing body of the place. Millo was doubtless a public building, and whatever probability may belong to the inferences we have mentioned, might easily be combined in one viev, by supposing that it was a strongly fortified building in which the senate or council used to meet the king, and which may have been situated near or upon the filled up valley between Zion and the lower town. It evidently formed part of the city of David, and in this case it would have been just within the line which divided the citadel from the luver town. Another, and we believe the least probable account is, that Solomon filled up the valley to build a palace there for Pharaoh's daughter. The whole subject is very obscure ; but it was certainly some expensive and onerous undertaking; and it is not improbably conceived that the discontent which it inspired, gave occasion to Jeroboam (who appears to have been overseer of that part of the work which it fell to “ the house of Joseph” to execute) to stir up ti use feelings which ultimately, alienated ten of the tribes from the house of David; of which alienation therefore thu building of Millo may be considered as the proximate cause.
10. “ Shishak king of Egypt.”—This is the first time we find the proper name of an Egyptian sovereign in the Scriptares, unless Rameses, in Gen. xlvii. 11, be the name, not of a country, but of the king. "Josephus, however, is not cor rect in saying that Solomon's father-in-law was the last who bore the common titular denomination of “ Pharaoh," for ve afterwards read of Pharaoh-Necho and Pharaoh-Hophra, besides the frequent use of the name in the prophets. It is clear, however, that Josephus does not consider this Shishak as the father-in-law of Solomon, which indeed the history before us would render unlikely. Marsham and Newton identify him with the famous Sesostris; but Dr. Ilales thinks that this is placing Sesostris much too late, and he himself identifies him with Cephrenes, and therefore (Leops, his brother and predecessor, must have been the father of Solomon's wife. The priests of Egypt told Herodatus that the first pyramid was built by Cheops, and the second by Cephrenes ;-a statement probably founded on their desire to make the pyramids be considered as monuments of the glory of their native kings, and to conceal tho saame of their more ancient subjection to those “shepherd kings,” under whom the pyramids seem to have been really elected, by the hands of the subjected Egyptians, and perhaps of the Israelites, then in Egypt.
M. Champollion is generally allowed to have rendered it sufficiently probable that this Shishak was the Sesonchosis of Macetho, and whose name (Sheshonk), with the title, "confirmed by Ammon," appears on one of the columns of the first grand peristyle in the palace of Karac. Now, among the sculptured ornaments of this same palace, the persinage thus named is represented as dragging to the feet of his gods the chiefs or representatives of thirty conquered bilins. Having identified this monarch with Shishak, it was natural to look among the captives for a representative of the Jewish nation. The search was repaid by finding one whose distinguishing hieroglyphic inscription was equivakat. in phonetic value, to “ Jouda-ha-melek," written at full length, and meaning, the king of the Jews, or of J.dah. It may therefore fairly be inferred that the triumphant scene commemorates, among the other victories of the Egyptian king, that which the text records; and that it thus, as Champollion himself remarks, forms an interesting commentary upon 1 Kings xiv. 25—28. We take these explanations at the value given to them by Champollion, and ainitted by Heeren and others, without feeling it necessary either to enforce or dispute their claims to attention. The corroboration is in itself probable, and, as such, curious and interesting. (See Champollion, ‘Précis,' p. 203 ; Lettres,' p. 99; and Heeren's · Egypt.' sect. iii. ch. iii.)
he put upon us, lighter, and we will serve I The Israelites, assembled at Shechem to crown
thee. Rehoboam, by Jeroboam make a suit of relaxation 5 And he said unto them, Depart yet for unto him, 6 Rehoboam, refusing the old men's
three days, then come again to me. And counsel, by the advice of young men, answereth them roughly. 16 Ten tribes revolting, kill Ado- | the people departed. ram, and make Rehoboam to flee. 21 Rehoboam, 6 4 And king Rehoboam consulted with raising an army, is forbidden by Shemaiah. 25 the old men, that stood before Solomon his Jeroboam strengtheneth himself by cities, 26 and
father while he yet lived, and said, How do by the idolatry of the two calves.
ye advise that I may answer this people? AND 'Rehoboam went to Shechem: for all 7 And they spake unto him, saying, If Israel were come to Shechem to make him thou wilt be a servant unto this people this king.
day, and wilt serve them, and answer them, 2 And it came to pass, when Jeroboam and speak good words to them, then they the son of Nebat, who was yet in Egypt, will be thy servants for ever. heard of it, (for he was fled from the pre- 8 But he forsook the counsel of the old sence of king Solomon, and Jeroboam dwelt men, which they had given him, and con in Egypt;)
sulted with the
that were grown 3 That they sent and called him. And up with him, and which stood before him : Jeroboam and all the congregation of Israel 9 And he said unto them, What counsel came, and spake unto Rehoboam, saying, give ye that we may answer this people,
4 Thy father made our “yoke grievous : who have spoken to me, saying, Make the Dox therefore make thou the grievous ser- yoke which thy father did put upon us rice of thy father, and his heavy yoke which | lighter?
* Chap 11. 40, Chap 47
12 Chron. 10. 1.
10 And the young men that were grown 21 | And when Rehoboam was come to up with him spake unto him, saying, Thus Jerusalem, he assembled all the house of shalt thou speak unto this people that spake Judah, with the tribe of Benjamin, an hununto thee, saying, Thy father made our dred and fourscore thousand chosen men, yoke heavy, but make thou it lighter unto which were warriors, to fight against the us; thus shalt thou say unto them, My little house of Israel, to bring the kingdom again finger shall be thicker than my father's to Rehoboam the son of Solomon. loins.
22 But 'the word of God came unto She11 And now whereas my father did lade maiah the man of God, saying, you with a heavy yoke, I will add to your 23 Speak unto Rehoboam, the son of Soyoke: my father hath chastised you with lomon, king of Judah, and unto all the house whips, but I will chastise you with scor- of Judah and Benjamin, and to the remnant pions.
of the people, saying, 12 | So Jeroboam and all the people 24 Thus saith the LORD, Ye shall not go came to Rehoboam the third day, as the up, nor fight against your brethren the chilking had appointed, saying, Come to me dren of Israel: return every man to his again the third day.
house; for this thing is from me. They 13 And the king answered the people hearkened therefore to the word of the *roughly, and forsook the old men's counsel Lord, and returned to depart, according to that they gave him :
the word of the LORD. 14 And spake to them after the counsel 25 | Then Jeroboam built Shechem in of the young men, saying, My father made mount Ephraim, and dwelt therein; and your yoke heavy, and I will add to your went out from thence, and built Penuel. yoke: my father also chastised you with 26 And Jeroboam said in his heart, Now whips, but I will chastise you with scor- shall the kingdom return to the house of pions.
David : 15 Wherefore the king hearkened not 27 If this people go up to do sacrifice in unto the people; for the cause was from the the house of the LORD at Jerusalem, then LORD, that he might perform his saying, shall the heart of this people turn again which the LORD 'spake by Ahijah the Shi- unto their lord, even unto Rehoboam king lonite unto Jeroboam the son of Nebat. of Judah, and they shall kill me, and
go 16 9 So when all Israel saw that the king again to Rehoboam king of Judah. hearkened not unto them, the people an- 28 Whereupon the king took counsel, swered the king, saying, What portion have and made two calves of gold, and said unto we in David ? neither have we inheritance them, It is too much for you to go up to in the son of Jesse: to your tents, O Israel: Jerusalem: obehold thy gods, O Israel, now see to thine own house, David. So which brought thee up out of the land of Israel departed unto their tents.
Egypt. 17 But as for the children of Israel which 29 And he set the one in Beth-el, and dwelt in the cities of Judah, Rehoboam the other put he in Dan. reigned over them.
30 And this thing became a sin: for the 18 Then king Rehoboam sent Adoram, people went to worship before the one, even who was over the tribute ; and all Is- unto Dan. rael stoned him with stones, that he died. 31 And he made an house of high places, Therefore king Rehoboam ®made speed to and made priests of the lowest of the peoget him up to his chariot, to flee to Jeru- ple, which were not of the sons of Levi. salem.
32 And Jeroboam ordained a feast in the 19 So Israel 'rebelled against the house cighth month, on the fifteenth day of the of David unto this day.
month, like unto the feast that is in Judah, 20 And it came to pass, when all Israel and he "offered upon the altar. So did he heard that Jeroboam was come again, that in Beth-el, ''sacrificing unto the calves that they sent and called him unto the congre: he had made: and he placed in Beth-el the gation, and made him king over all Israel: priests of the high places which he had there was none that followed the house of made. David, but the tribe of Judah "only.
33 So he offered upon the altar which & Heb. strengthened himself.
11 Or, went up to the altar, &c. 12 Or, to sacrifice.
* Heb, harilij.
5 Chap. 11. 31.
7 Or, fell away.
8 Chap. 11, 13. 92 Chron. 11. 2. 13 Or, weat up to the altar, &c.
he had made in Beth-el the fifteenth day of dained a feast unto the children of Israel: the eighth month, even in the month which and he offered upon the altar, "and burnt he had devised of his own heart; and or- incense.
14 Heb. to burn incense.
Verse 4. “ Thy father made our yoke grievous.”—The fact seems to be, that it was under Solomon that the Israelites first strongly experienced the consequences, which Samuel had long before told them would result from their determination to have a king to reign over them. It is clear that Solomon's vast establishments and expensive undertakings required a very large revenue, and that no means were left untried to raise it to the highest possible amount. The tribute of the subject nations, the presents from foreign princes, and the profits of his commercial speculations, were not adequate to his wants; and hence he was obliged to establish a regular system of taxation over the country, so that every one was more or less subject to its operation, such as we now find established in the European nations; besides which, it would seem from chap. ix. 15, that he required extraordinary grants for particular undertakings. Now we do not feel that the grounds of discontent arising from this source have ever been properly discriminated. In the first place, Oriental feeling is altogether opposed to an organized system of taxation, from which none can escape. Although in the long run the people may pay more than such a system would exact, they prefer the contingencies of uncertain demand—in which they do not know beforehand what they shall have to pay, and have room to hope that nothing will be required, or that the demand, being unequal, may not fall individually on themselves—to the certainty that, at such a time, such a proportion of their income will be taken from them, without any hope of postponement or exemption. This kind of feeling extends even to the person who benefits by such demands; for instances have been known of Oriental governors of cities, who have preferred to trust for their income to the chance results of fines and exactions, than to receive from their prince a regular salary, equal or superior to what they might thus hope to secure. Another circumstance is, that all the taxes of the Israelites were taken directly from the produce of their grounds and cattleand under this form, even a light contribution will always be felt more onerous in its pressure, and will occasion more discontent than one much heavier, raised indirectly by duties on articles of consumption-which is a refinement in finance that does not appear to have been understood in the time of Solomon.
&. " The young men that were grown up with him."- It was an ancient custom, particularly in the East, for young princes to be trained up with the young men, who, from the rank or influence of their families, might be expected to become the leading men of the nation. Sesostris in Egypt, Cyrus in Persia, and Alexander in Macedon, were brought up in this manner; and we find that the companions and fellow pupils of their early days were their devoted friends and military commanders in more advanced life. These “ young men” were probably as old as Rehoboam himself, who was turned of forty; and he and they were therefore quite old enough to have been wiser than they were. But it seems that they calculated on overawing the malcontents, by using high language on the occasion.
11. "Whips... scorpions.”—Here a simple scourge and another more painful are mentioned in opposition. The latter is called “a
scorpion,” probably to denote a comparison between the pain respectively occasioned by the scourge and the reptile. The Rabbins think generally, that this scorpion was a scourge composed of knotted and thorny twigs, by which the flesh was severely lacerated. More probably it consisted of thongs, set with thorns or sharp iron points. Soek scourges were known to the Romans as a means of torturing, used by unrelenting persons, and particularly by nasters in the punishment of their slaves. Some of the early martyrs were thus tortured. See Calmet's Dissertatio: sur les Supplices,' and Jahn's " Archæologia Biblica.'
17. “ Rehoboam reigned over them.”—In the progress of the history we often see Judah and Benjamin mentioned as Ofe tribe, the two having incorporated their interests, and the capital being partly in the one tribe and partly in the other
. It may be useful to distinguish the respective territories of the two kingdoms into which we find the dominion of David and Solomon now divided. Jeroboam possessed ten tribes, together with all the tributary nations eastward to the Euphrates. This formed the kingdom of Israel. Rehoboam retained only the tribes of Judah and Benjamin, w ith Philistia and Edom. But the whole of this territory, which was now called the kingdom of Judah, included carcely a fourth part of Solomon's dominion. (See Jahn's 'Hist. of the Heb. Commonwealth.')
28. “ Made two calves of gold.”—This passage seems a very clear corroboration of the views which we took, in the notes to Exod. xxxii. 4, 5, respecting the golden calf erected in the wilderness. This was, that no apostacy from Jehovah to other gods was immediately intended; but that it was a gross irregularity and an infusion of idolatrous ideas into the worship of the true God. Jeroboam was afraid, not without reason, that if his subjects went three times a year to Jerusalem, as the law required, they would soon return to their allegiance to the house of David. He therefore set up tvo golden calves at suitable distances from each other, with the declared view of saving them the trouble of so long a juurney; and this alone proves that the symbols were intended for the accommodation of the worshippers of Jehovah, who alone could have any inducement to take such a journey. Jeroboam seems to have taken up many Egyptian ideas during his stay in Égypt, and by which he was influenced in the selection of this symbol. He probably thought this was the least offensive contrivance by which his object could be attained: and in that object hís successors also Flere so much interested, that they took care to keep up this symbolical worship, whence we read of all of them, that they • departed not from the sin of Jeroboam the son of Nebat, who made Israel to sin.” 31. “ He made priests of the lowest of the people.”—Properly, “any of the people, not of the sons of Levi.” The second clause explains the first. By the law, none but a Levite of Aaron's family could be a priest, and none but a Levite could offieiate in the subordinate services of religion. But it seems that the priests and Levites were faithful, and would not be parties in the sin of Jeroboam ; which obliged him, one evil bringing on another, to appoint persons out of any of the tribes who were willing to accept the office. We see Jeroboam himself burning incense, in the next chapter ; and as this was a function discharged by the high-priest, it would seem that the king himself discharged that high office under the new system, at least on great occasions. Such an union of the priestly and regal offices has had other examples in the East. We never read of any high-priest in the kingdom of Israel. Perhaps no one was tier bold enough formally to assume that office. 33. “ The month which he had devised of his own heart."—He changed the fea tabernacles from the fifteenth day of the seventh month to the fifteenth of the eighth month.
10 So he went another way, and returned 1 Jeroboam's hand, that offered violence to him that not by the way
that he came to Beth-el. prophesied against his altar at Beth-el, withereth, 11° Now there dwelt an old prophet in 6 and at the prayer of the prophet is restored. 7 Beth-el; and his sons came and told him all The prophet, refusing the king's entertainment,
the works that the man of God had done departeth from Beth-el. 11 An old prophet, seducing him, bringeth him back. 20 He is ra- that day in Beth-el: the words which he proved by God, 23 slain by a lion, 26 buried by had spoken unto the king, them they told the old prophet, 31 who confirmeth his prophecy. also to their father. 33 Jeroboam's obstinucy.
12 And their father said unto them, And, behold, there came a man of God out what way went he? For his sons had seen of Judah by the word of the Lord unto what way the man of God went, which came Beth-el: and Jeroboam stood by the altar from Judah. 'to burn incense.
13 And he said unto his sons, Saddle me 2 And he cried against the altar in the
So they saddled him the ass: and word of the Lord, and said, O altar, altar, he rode thereon, thus saith the LORD; Behold, a child shall 14 And went after the man of God, and be born unto the house of David, 'Josiah by found him sitting under an oak: and he said name; and upon thee shall he offer the unto him, Art thou the man of God that priests of the high places that burn incense camest from Judah? And he said, I am. upon thee, and men's bones shall be burnt 15 Then he said unto him, Come home
with me, and eat bread. 3 And he gave a sign the same day, say- 16 And he said, I may not return with ing, This is the sign which the Lord hath thce, nor go in with thee: neither will I eat spoken; Behold, the altar shall be rent, and bread nor drink water with thee in this the ashes that are upon it shall be poured place: out.
17 For ‘it was said to me by the word of 4 And it came to pass, when king Jero- the Lord, Thou shalt eat no brcad nor drink boam heard the saying of the man of God, water there, nor turn again to go by the which had cried against the altar in Beth-el, way that thou camest. that he put forth his hand from the altar, 18 He said unto him, I am a prophet saying, Lay hold on him. And his hand, also as thou art; and an angel spake unto which he put forth against him, dried up, me by the word of the LORD, saying, Bring so that he could not pull it in again to him. him back with thee into thine house, that 5 The altar also was rent, and the ashes he
eat bread and drink water. But he poured out from the altar, according to the lied unto him. sign which the man of God had given by 19 So he went back with him, and did the word of the LORD.
eat bread in his house, and drank water. 6 And the king answered and said unto 20 | And it came to pass, as they sat at the man of God, Intreat now the face of the the table, that the word of the LORD came Lord thy God, and pray for me, that my unto the prophet that brought him back: hand may be restored me again. And the 21 And he cried unto the man of God man of God besought "the LORD, and the that came from Judah, saying, Thus saith king's hand was restored him again, and the LORD, Forasmuch as thou hast disbecame as it was before.
obeyed the mouth of the LORD, and hast 7 And the king said unto the man of God, not kept the commandment which the Lord Come home with me, and refresh thyself, thy God commanded thee, and I will give thee a reward.
22 But camest back, and hast eaten bread 8 And the man of God said unto the and drunk water in the place, of the which king, If thou wilt give me half thine house, the LORD did say to thee, Eat no bread, I will not go in with thee, neither will I cat and drink no water; thy carcase shall not bread nor drink water in this place: come unto the sepulchre of thy fathers.
9 For so was it charged me by the word 23 | And it came to pass, after he had of the Lord, saying, Eat no bread, nor caten bread, and after he had drunk, that drink water, nor turn again by the same he saddled for him the ass, to wit, for the way that thou cainest.
prophet whom he had brought back. 1 Or, to wer. 22 Kings 23. 16. a leb, the face of the LORD.
• Heb. a word way,