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(^194) So literally.
(^195) It was common in antiquity to rise when receiving a direct message from the king.
This is the origin of the liturgical practice of rising when the Gospel is read.
(^196) The text means only this, and not as in the Authorized Version.
(^197) Thucyd. vi. 56; Polyb. v. 81; Plut. Caesar, 86; Curtius, vii. 2, 27; comp. Cassel, u.s.
(^198) Ranke, Franzos. Gesch. 1 p. 171; 473.
(^199) Ber. Rabba, c. 89.
(^200) This view is also taken by Jewish interpreters, though not by Josephus.
(^201) Greek legend has a similar story of Lycurgos chasing Dionysos and the Bacchantes
with an ox-goad (Il. vi. 135). Israel in Canaan.
(^202) So literally, and very significantly for the history of Israel.
(^203) For this reason I cannot adopt the localization proposed by Dr. Thomson (Land and
Book, ch. 29), north of the hills that bound the Plain of Jezreel, although the suggestion
is supported by Mr. Grove.
(^204) Although there may be differences as to the mode of its derivation, there is none as
to the real import of the name.
(^205) The Authorized Version translates "the wife of Lapidoth." The latter word means
"torches," and the meaning, as brought out by Cassel, seems to be "a woman of a torch-
like spirit;" the Hebrew for wife and woman being the same. Jewish tradition has it, that
she was the wife of Barak, "lightning," Barak and Lapidoth being, of course, closely
connected terms.
(^206) The palm-tree was the symbol of Canaan; and the name Phoenician is derived from
its Greek equivalent.
(^207) This is the meaning of the word, as appears from Exodus 12:21.
(^208) This we infer, as it could not have served any purpose to have gathered the tribes
themselves so far north, while it would certainly have attracted the attention of the
enemy.
(^)