- 147-
reasons against this supposition,^298 Bahr has argued that the clause in 2 Kings 1:17,
"in the second year of Jehoram, the son of Jehoshaphat, king of Judah," is spurious.
The usual chronological notice which, as always, appears in the account of a reign,
follows in 2 Kings 3:1, and there correctly.
As regards the comparison between the Biblical chronology and that based on the
Assyrian monuments, we may note.
- That there are differences between the two from the reign of Ahab to that of
Manasseh, but that these differences strangely vary, for, whereas the differences
amount in one reign perhaps\ to forty-three years and more, they amount in another
reign to nine years, and even less. This varying divergence leads us to suppose that
the differences may depend on something as yet to us unknown, and which, if
known, might establish a harmony between the two chronologies. - As regards the capture of Samaria in 722, the two chronologies absolutely agree;
and substantially also as regards the reign of Manasseh. - It is admitted that, taken as a whole, the record in the Bible of persons and events
which were contemporaneous accords with the record on the Assyrian monuments,
so that (despite any minor discrepancies) "the Bible receives, as regards chronology
also, a happy vindication and confirmation" from the Assyrian monuments.^299
--- end of volume 6 ---
1
Not only the New Testament writers (as above quoted), but the Rabbis fix the period of rainlessness at three years and
a half, and every explanation which attempts to date this period as beginning before the appearance of Elijah is forced
and unnatural. Accordingly the expression "the third year" in 1 Kings 18:1 must refer to Elijah's stay at Sarepta - about
two years and a half after his arrival there.
(^2) I have given this the primary meaning of the Hebrew word ("this," "that one"), and not, as interpreters generally, the
rare derivation "here."
(^3) For these measurements and other interesting notices I am indebted to Conder's Tent-work in Palestine, vol. 1., pp.
168, etc. See also Dean Stanley's description in his Sinai and Palestine, Mr. Grove's article in Smith's Bible Dict., and
other accounts.
(^4) The word is used in verse 26 of the wild dance or leaping of the priests of Baal.
(^5) It is not easy to render the Hebrew word exactly. It occurs in Psalm 119:113 ("I hate divided thoughts"); Isaiah 2:21;
57:5 ("clefts"); Ezekiel 31:6 ("boughs," divided branches). The expression was probably proverbial.
(^6) The others being hid in caves, were for all practical purposes for the present as non-existing.
(^)