- 154-
(^286) A few Talmudic notices about Ahab may here find a place. They are chiefly derived
from the Tractate Sanhedrin (102 b-103 b). His outward prosperity, and enjoyment of
the pleasures of this world in contrast with those of the next, are emphatically dwelt
upon. He is characterized as naturally cold and weak - his sinfulness being chiefly
ascribed to his wife; hence this proverb: He who walks in the counsel of his wife will
fall into Gehenna (Baba Mez. 59). The heaviest sins of Jeroboam had only been like
the lightest of Ahab; in fact, he was guilty of all kinds of idolatry, and even inscribed
on the gates of Samaria: Ahab denies the God of Israel! Nevertheless he was allowed to
reign twenty-two years because he had shown respect to the Law (as in the embassy of
Ben-Hadad to him, in his temporary repentance, etc.), the Law being written with
twenty-two letters (which constitute the Hebrew alphabet). Ahab was one of those who
were supposed to have no part in the world to come. To dream of King Ahab was an
evil omen (Ber. 57 b).
(^287) Jericho seems to have belonged to Ahab. On its rebuilding, see Vol. 3 of this
History, p. 66. The remarks of the Talmud on the subject (Sanh. 113 a) are, to say the
least, very far-fetched.
(^288) Jewish tradition extols him almost to blasphemy, to show how absolutely God had
delegated to Elijah His power - or, as the Rabbis express it: His three keys - those of
rain, of children, and of raising to life. With special application of Hosea 12:13 to
Moses and Elijah, Jewish tradition traces a very minute and instructive parallelism
between the various incidents in the lives of Moses and Elijah (Yalkut vol. 2. p. 32. d).
(^289) Later Jewish tradition has represented him as of priestly descent, presumably on
account of his sacrifice on Mount Carmel. But even so the illegality of a sacrifice
outside Jerusalem would require special vindication. Even Jewish legalism, however,
admits the plea of exceptional necessity in this instance. Tradition represents Elijah as
a disciple of Ahijah, the Shilonite.
(^290) The rendering, 2 Kings 1:8, "a hairy man" is incorrect. The expression means a man
arrayed in a hairy garment, as we gather, of black camel's hair.
(^291) This was the official dress of the priests of Baal.
(^292) the circumstances
(^293) So in strict literality.
(^294) This appears probable from the Hebrew expression rendered in the Authorized
Version "before Jordan" but meaning literally "in face of Jordan."
(^)