- 139-
daring feat of climbing up into Jebus by this "gutter," and opening the gates to his
comrades. This would also account for the presence of the Jebusite Araunah on the
neighboring Moriah during the later years of David's reign, and explain the somewhat
difficult passage, 2 Samuel 5:8. Comp. Warren's Recovery of Jerusalem pp. 244-255.
(^139) In the description of Jerusalem and of Solomon's palace, I have largely availed
myself of the Article in Riehm's Hand-Worterb. d. Bibl. A1terth. Part 8. pp. 679-683,
with which compare Unruh, Das alte Jerusalem.
(^140) Comp. the admirable article of Mr. Twistleton, in Smith's Bibl. Dict. in., pp. 1428-
1430.
(^141) The expression "he burnt incense" (1 Kings 9:25) has been regarded by Keil as a
mistranslation - the text only implying the burning of the sacrifices. Bahr, more
satisfactorily, refers it to the burning of incense on the great altar which accompanied
all meat-offerings (Leviticus 2:1, 2). But on no consideration can it be supposed to
imply, that Solomon arrogated to himself the priestly function of burning incense on
the golden altar in the Holy Place (Thenius). How such an idea can be harmonized with
the theory of the later origin of these books may be left to its advocates to explain.
(^142) The derivation and meaning of the name are in dispute. Probably it is equivalent to
"as nothing."
(^143) This view is, however, opposed by some critics, though, as I think, on insufficient
grounds.
(^144) According to 2 Chronicles 8:18, by a clerical error ( n for k ), 450 talents.
(^145) Critics are generally agreed that Tarshish is the Tartessus of Spain. This was the
great place for the export of silver, and a central depot whence the imports from Africa,
such as sandal-wood, ivory, ebony, apes, and peacocks, would be shipped to all parts
of the world. Compare here the very conclusive reasoning of Canon Rawlinson, u.s. pp.
545, 546.
(^146) From this passage Bahr and others have concluded that the Tarshish fleet of King
Solomon went to Ophir; but the inference is incorrect.
(^147) The Hebrew terms are not easy to render. Most critics have, by a slight alteration,
translated them "ivory, ebony." But Keil and Bahr have shown that this rendering is not
sufficiently supported.
(^)