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Its site has not been localized with certainty, though it has, with some probability,
been suggested that it is represented by the modern Tell-es- Safieh, somewhat to the
south-east of Ascalon, and on the edge of the great Philistine plain. The hill on which
the site stands was known in crusading times as "bright hill" (collis clarus), and the
fort built upon it as "white garde" (Blanche Garde, alba specula or alba custodia).
The name not only corresponds to the ancient Libnah, "whiteness," "sheen," but to
the description of the place,^257 as in its white sheen visible in all directions. If Libnah
was at the time inhabited by priests, it may have been that Diehard's apostasy from
the faith led to its revolt from his rule. This may have been prompted by the success
of the rising in Edom, and the movement itself have been encouraged by the
Philistines.
This view is supported by the account in the Book of Chronicles, that the Philistines,
aided by certain Arab tribes from the neighborhood of Ethiopia - probably hired for
the purpose – made an incursion into Judaea, and literally "clave it." We know
sufficient of the fierceness of these Arabs "by the side of the Cushites," when their
spirit is roused, to understand that Judah, divided and enfeebled, and under the rule
of a Jehoram, could not withstand their onset. The invading host seems to have taken,
if not Jerusalem^258 itself, yet the place where the king and his household were; and
they carried away with them what of the royal property they found, as well as the
wives and sons of Jehoram, and indeed killed all the latter except the youngest,
Jehoahaz, who, from some reason unknown, escaped death.
This was the beginning of that "great stroke" with which, as foretold in the writing
from Elijah, Jehovah would smite Jehoram in his people, his children, his wives, and
all his substance. For even this more public calamity had a personal character, since,
as we read, "Jehovah stirred up against Jehoram the spirit" of these enemies; and very
markedly their plunder was confined to the royal property. And when the second part
of the threatened judgment befell the king, and that incurable internal disease^259
attacked him of which he ultimately died, it seems difficult to understand how those
who witnessed all this, and still more, they who succeeded him, could have
maintained the same attitude as he towards Jehovah.
We can only account for it by the rooted belief that Jehovah was only a national
deity, who was angry with those who forsook His service; but that the new deity,
Baal, who had proved so mighty a god to the surrounding nations, would by and by
take them under his protection. And as between the stern demands and the purity of
the service of Jehovah, Who claimed of royalty absolute submission and simple
stewardship and Who elevated all His people into a royal priesthood, and the
voluptuous luxuriousness of the worship of Baal, who placed king and people in so
very different a relationship to each other and to himself, rulers of the character of
Jehoram or Ahaziah would not hesitate in their choice.^260
(^)