FOOTNOTES:
Project Gutenberg EPUB3 edition
Smith, George Adam and Nicoll, W. Robertson (William Robertson), Sir
[1] J. J. P. Valeton, jun., Amos en Hosea, 1894: quoted by Budde in the Theologische Literaturzeitung, September, 1894.
[2] This date is very uncertain. It may have been 690, or according to some 685.
[3] Including, of course, the historical books, Joshua to 2 Kings, which were known as "the Former Prophets"; while what we call the prophets Isaiah to Malachi were known as "the Latter."
[4] ספר תרי עשר, the Aramaic form of the Hebrew עשר שנים, which appears with the other in the colophon to the book. A later contraction is תריסר. This is the form transliterated in Epiphanius: δαθαριασαρα.
[5] See Ryle, Canon of the O.T., p. 105.
[6] So Josephus, Contra Apion, i. 8 (circa 90 a.d.), reckons the prophetical books as thirteen, of which the Minor Prophets could only have been counted as one—whatever the other twelve may have been. Melito of Sardis (c. 170), quoted by Eusebius (Hist. Eccl., iv. 26), speaks of τῶν δώδεκα ἐν μονοβίβλῳ. To Origen (c. 250: apud Ibid., vi. 25) they could only have been one out of the twenty-two he gives for the O.T. Cf. Jerome (Prolog. Galeatus), "Liber duodecim Prophetarum."
[7] Οἱ Δώδεκα Προφῆται: Jesus son of Sirach xlix. 10; Τὸ δωδεκα-πρόφητον.
[8] Augustine, De Civ. Dei, xviii. 29: cf. Jerome, Proem. in Esaiam.
[9] The German usage generally preserves the numeral, "Die zwölf kleinen Propheten."
[10] See Vol. II. on Zech. ix. ff.
[11]Talmud: Baba Bathra, 14a: cf. Rashi's Commentary.
[12]Talmud, ibid.
[13] So the Codices Vaticanus and Alexandrinus, but not Cod. Sin. So also Cyril of Jerusalem († 386), Athanasius (365), Gregory Naz. († 390), and the spurious Canon of the Council of Laodicea (c. 400) and Epiphanius (403). See Ryle, Canon of the O.T., 215 ff.
[14] By a forced interpretation of the phrase in chap. i. 2, When the Lord spake at the first by Hosea (R.V.), Talmud: Baba Bathra, 14a.
[15] For further considerations on this point see pp. 142, 194, 202 ff., 223 ff., 308, etc.
[16] Psalm lxxiv. 9.
[17] Herodotus, viii. 36, 37.
[18]Timæus, 71, 72. The whole passage is worth transcribing:—
"No man, when in his senses, attains prophetic truth and inspiration; but when he receives the inspired word either his intelligence is enthralled by sleep, or he is demented by some distemper or possession. And he who would understand what he remembers to have been said, whether in dream or when he was awake, by the prophetic and enthusiastic nature, or what he has seen, must recover his senses; and then he will be able to explain rationally what all such words and apparitions mean, and what indications they afford, to this man or that, of past, present, or future, good and evil. But, while he continues demented, he cannot judge of the visions which he sees or the words which he utters; the ancient saying is very true that 'only a man in his senses can act or judge about himself and his own affairs.' And for this reason it is customary to appoint diviners or interpreters as discerners of the oracles of the gods. Some persons call them prophets; they do not know that they are only repeaters of dark sayings and visions, and are not to be called prophets at all, but only interpreters of prophecy."—Jowett's Translation.
[19]Nik., i. 91.
[20]Phædrus, 262 D.
[21] It is still a controversy whether the original meaning of the Semitic root KHN is prophet, as in the Arabic KâHiN, or priest, as in the Hebrew KôHeN.
[22] Cf. Jer. ii. 10: For pass over to the isles of Chittim, and see; and send unto Kedar, and consider diligently; and see if there be such a thing. Hath a nation changed their gods? From the isles of Chittim unto Kedar—the limits of the Semitic world.
[23] Numbers xxiv. 4, falling but having his eyes open. Ver. 1, enchantments ought to be omens.
[24] Instanced by Wellhausen, Skizzen u. Vorarb., No. v.
[25] איש אלהים
[26] רֹאֶה
[27] חזֶה
[28] Deut. xiii. 1 ff. admits that heathen seers were able to work miracles and give signs, as well as the prophets of Jehovah.
[29] Cf. Mesha's account of himself and Chemosh on the Moabite Stone, with the narrative of the taking of Ai in the Book of Joshua.
[30] Cf. Kuenen: Gesammelte Alhandlungen (trans. by Budde), p. 461.
[31] So in Deborah's Song.
[32] 1 Sam. ix. 9.
[33] 1 Sam. x. 1-16, xi. 1-11, 15. Chap. x. 17-27, xi. 12-14, belong to other and later documents. Cf. Robertson Smith, Old Testament in the Jewish Church, 135 ff.
[34] 1 Sam. xix. 20-24.
[35] What seemed most to induce the frenzy of the dervishes whom I watched was the fixing of their attention upon, the yearning of their minds after, the love of God. "Ya habeebi!"—"O my beloved!"—they cried.
[36] Cornill, in the first of his lectures on Der Israelitische Prophetismus, one of the very best popular studies of prophecy, by a master on the subject. See p. 73 n.
[37] It is now past doubt that these were two sacred stones used for decision in the case of an alternative issue. This is plain from the amended reading of Saul's prayer in 1 Sam. xiv. 41, 42 (after the LXX.): O Jehovah God of Israel, wherefore hast Thou not answered Thy servant this day? If the iniquity be in me or in Jonathan my son, O Jehovah God of Israel, give Urim: and if it be in Thy people Israel, give, I pray Thee, Thummim.
[38] Hosea iii. 4. See next chapter, p. 38.
[39] Cf. Deut. xxviii. 34.