Before CHAPTER XXVI.
Project Gutenberg EPUB3 edition
Jastrow, Morris
Source notes
[1125] In the later portions of the Old Testament, the use of Sheol is also avoided. See the passages in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59, 60.
[1126] Not 'Ort der Entscheidung,' as Jeremias, ib. p. 109, proposes.
[1127] See above, p. 329.
[1128] I Sam. xxviii. 11.
[1129] See p. 511.
[1130] See Schwally, ib. pp. 59-63.
[1131] Isaiah, viii. 19.
[1132] One of the names for the priest in Babylonia is Shâ'ilu, i.e., 'inquirer,' and the corresponding Hebrew word Shô'êl is similarly used in a few passages of the Old Testament; e.g., Deut. xviii. 11; Micah, vii. 3. See an article by the writer on "The Stem Shâ'al and the Name of Samuel," in a forthcoming number of the Journal of the Society of Biblical Literature.
[1133] See above, pp. 333 seq.
[1134] See p. 167.
[1135] See above, p. 167, and Scheit, Le Culte de Gudea, etc. (Recueil des Travaux, xviii. 64 seq.)
[1136] Thureau-Dangin, Le Culte des Rois dans la periode Prebabylonienne (Recueil des Travaux, etc., xix. 486).
[1137] See above, p. 36. The text is published IIIR. pl. 4, no. 7. Recently, Mr. Pinches has published a variant version of this story (Proc. Soc. Bibl. Arch. xviii. 257, 258).
[1138] IVR. 34.
[1139] In view of recent discussions of the subject, it is important to note that Tiele already fifteen years ago recognized that Sargon was a historical personage. See his remarks, Babyl. Assyr. Gesch., p. 112.
[1140] Chapter ii.
[1141] See Winterbotham, "The Cult of Father Abraham," in the Expositor, 1897, pp. 177-186.
[1142] See Jensen's Kosmologie, p. 215, and Meissner, Altbabylonisches Privatrecht, p. 21. The word is used for the foundation of a building, and is an indication, therefore, of the great depth at which the nether world was placed.
[1143] See below, p. 567, and Jensen's Kosmologie, p. 259.
[1144] See pp. 65, 66.
[1145]Kabru and Gegunu ('dark place').
[1146] See also below, pp. 566, 567.
[1147] Published IV Rawlinson (2nd edition), pl. 31.
[1148] See p. 483.
[1149] The Old Testament recognizes only two seasons, summer and winter. See, e.g., Gen. viii. 22.
[1150] See the discussion in Robertson Smith's Religions of the Semites, pp. 391-394; and also Farnall, The Cults of the Greek States, ii. 644-649.
[1151] See above, p. 484.
[1152] See above, p. 510.
[1153]I.e., according to one version (p. 511). Another version of this part of the Gilgamesh epic, which, however, is influenced by the tale of Ishtar's visit, is published in Haupt's Nimrodepos, pp. 16-19. In this version Eabani gives Gilgamesh a description of Aralû, which tallies with the one found in the Ishtar tale.
[1154] Text defective. Jeremias' suggestion, "the land that thou knowest," misses the point. The person addressed does not know the land. 'Decay' is Schrader's conjecture (Die Höllenfahrt der Istar, p. 24). See Haupt's Nimrodepos, pp. 17, 40, and Delitzsch's Assyr. Wörterbuch, p. 321, note.
[1155] Lit., 'the one who has entered it.'
[1156]I.e., of the inhabitants.
[1157] The inhabitants.
[1158] See p. 461.
[1159] See below, p. 591.
[1160] See pp. 502, 511.
[1161] Particularly by Herbert Spencer and his followers.
[1162] Isaiah, xiv 9-20, and Ezekiel, xxxii. 18-31. In Isaiah, the Babylonian Aralû is specifically described, while Ezekiel writes under the influence of Babylonian ideas.
[1163] Isaiah, viii. 19.
[1164] The Hebrew word for 'the dead,' refâim, conveys this idea.