Theological encyclopaedia and methodology. Based on Hagenbach and Krauth

Part II. Historical Theology

i. Sacred History.

PHILADELPHIA:

Successor to Smith, English & Co.

BIBLICAL THEOLOGY

OF THE

OLD TESTAMENT

BASED ON OEHLER.

BY

REVERE FRANKLIN WEIDNER,

Professor of Theology in j4ugustana Theological Seminary, Rock Island, Illinois.

PHILADELPHIA :

Successor to Smith, English & Co.

COPYRIGHT 1886,

BY

REVERE FRANKLIN WEIDNER.

PRINTERS.

Rock Island. 111.

TO

THE VENERABLE

FRANZ DELITZSCH, PROFESSOR OF THEOLOGY

in the University of Leipsic,

A Prince among Commentators,

The Author of

"A System of Biblical Psychology,"

whose writings have opened to me the depths of the

Old Testament Scriptures,

this book is

respectfully dedicated.

In Press.

Part II. Historical Theology.

3. Biblical Theology of the New Testament.

In Preparation.

Preface

Biblical Theology is one of the more recent branches of Theology. Our older theologians did not distinguish between Dogmatic and Biblical Theology. During the whole development of Church doctrine down to the middle of the present century, no distinct line was drawn between the essential contents of revelation as they are laid down in the Scriptures and the doctrinal formulas elaborated from them; and still less were the successive stages of revelation and the types of doctrine which are presented in Scripture, recognized. The Bible was supposed to attest equally, in the Old and New Testaments, the truths which the Church has accepted as doctrines, — the Old Testament being used in all its parts, just like the New Testament, for proofs of doctrine.

But our modern theologians maintain that the Old and New Testament stand to each other in the relation of preparation and fulfilment, — that their unity must not be understood as identity, — that the Old Testament itself acknowledges that the manifestation of God's kingdom at that time was imperfect and temporary,— that still more distinctly does the New Testament emphasize the difference from the Old which subsists within the unity of the two Testaments, — that the eternal counsel of salvation, although announced by the prophets, is nevertheless not completely revealed till after its actual realization, — that the tuition of the law reached its goal in the grace and truth of Christ, — that the unity of the Old and New Testament must not be conceived of as an identity of doctrine, but as a gradually advancing process of development of doctrine, — that in setting forth the doctrines of the Bible systematically we must recognize the general development which revelation passes through in Scripture itself, — and that the old atomistic system of Scripture proof must be superseded by one which shows that the truths of salvation formulated in doctrinal statements are the result of the whole process through which revelation has passed.

VIII

We distinguish, therefore, between Biblical Theology and Systematic Theology. For Christian Dogmatics or Systematic Theology is a historico — philosophical science, in which the results of historical exegesis are unified and systematized. It is the sum of the truths embraced in the Christian faith in their organic connection with the facts of religious consciousness. Biblical Theology, on the other hand, has for its aim to represent the religious ideas and doctrines which are contained in the Bible, and is a purely historical discipline. Systematic Theology takes the results of Biblical Theology for granted, and works with them as its material. Some even go so far as to distinguish between Biblical Theology and Biblical Dogmatics, in which the former has to do with the variety of biblical forms of teaching, and the latter with the examination of the doctrines and ideas of the sacred writers which Biblical Theology brings out and with their presentation in a systematic form. According to this view, Christian Dogmatics or Systematic Theology must be based upon Biblical Dogmatics, which again must be based upon the results of Biblical Theology.

Of late Systematic Theology has been somewhat neglected in certain parts of the Protestant world, and indeed has fallen into disrepute, more stress being laid upon the results of Biblical Theology. We are told that in Systematic Theology we have the deductions and speculations of men while in Biblical Theology we have the pure teaching of the Word of God. But let us not forget that the man who takes up the Bible now without reference to what has been done towards its elucidation in the past, and without being guided by the development of doctrine, is exactly as foolish as the man who would undertake to take up any branch of science without regard to what has been done before.

Biblical Theology naturally divides itself into that of the Old Testament and that of the New, and there is no discipline of theological science which is more important, and on which more depends. Our aim, in this work, is to present in a concise and still full form the Theology of the Old

IX

Testament. No one can present such a theology in its fullness and scientific precision unless he has repeatedly gone over all the Books of the Old Testament with this special object in view. It implies a critical and exegetical study of the Hebrew original, and the results of such close exegetical study would only take their proper shape after years of study. Though the writer for the last twelve years has paid especial attention to the study of the Hebrew Scriptures, and has studied in course, all the books of the Old Testament, and has had the great privilege of lecturing on the most important of them during the last four years to his theological classes, and has during all this time been accumulating material, still when the question arose of presenting the Theology of the Old Testament in a scientific form, the writer deemed it best to rewrite the work of the Master of this branch of Theology, hoping in this way to contribute most to a more exact knowlege of the doctrines of the Old Testament.

Since the first appearance of " The Theology of the Old Testament" by Gustav Friedrich Oehler in 1873, it has deservedly been regarded as the most important work on this subject, and it is a question whether it ever will be superseded. The author had especial gifts and qualifications for this branch of theology, and his rank as an expositor of the Old Testament is very high. For thirty years he lectured on this subject, and almost every topic presented in his system has been most elaborately treated by him in the first edition of Herzog's Real- Encyk lop <z die (1854 — 1868), and of such excellence were these articles that they have been retained, with scarcely any changes, in the second edition of this work. In his Theology of the Old Testament Oehler incorporated the latest results of his researches and those who have repeatedly studied his work are surprised at his erudition and the exegetical skill that he displays. To a large extent his work takes the place of a critical commentary. For several years the writer has used this work as a text -book in his class-room, and has learned to appreciate its great merits. But there are serious objections to its use as a text-book, especially on account of its fulness of treatment, as the work is better adapted for a book of reference for the scholar and pastor.

The attempt, therefore, has been made to reproduce this valuable work for use in the class-room, and for private students. It is an abridgement, and yet it is more. It aims at condensation, and yet seeks to give all that is of importance in Oehler's original work. Those who have had any experience in work of this kind know how difficult it is to condense and reproduce without omitting what is important. We would call especial attention to the scripture references. The plan has been, after a careful study of all the passages cited by Oehler, to select the most important, and these references are made to conform to the English Version. We have made constant use of the excellent edition published by Funk and Wagnalls, under the editorial supervision of Dr. Day of Yale Divinity school, and take this occasion of recommending this edition which is superior to the Edinburgh edition (save in typography, the type being smaller), and in several respects even to be preferred to the original second edition of the German.

As is well-known, in such a large field of research, where the task is so great and difficult, there will be differences ol opinion as to the interpretation of difficult passages. Even our most conservative theologians reach different results. And although Oehler represents the most conservative tendency oi the Lutheran Theology of Germany, still there are various points on which the writer differs with him. In all such cases Oehler's views are distinctly stated, but the position of the writer is also indicated. But in almost all cases Oehler has been allowed to speak for the writer, so that what is here presented is the view that the writer himself holds of the truths as presented in the Old Testament.

The analytical index has been prepared so as to be of service to students in preparing for examination.

R. F. W.

AUGUSTANA THEOLOGICAL SEMINARY,

Ascension Day, June 3, 1886, Rock Island, 111.

Contents

Historical Theology.

Sec. Page.

1. Definition of the Science, ., . . 1

Introduction

1 — 4. Definition and Limits of Old Testament Theology, . . 15

5 — 8. Fuller statement of the Seientifie Standpoint of Old Testament Theology, ...... 17

9 — 14. History of the Cultivation of Old Testament Theology in the

Christian Church, ...... 20

15, 16. Method of Biblical Theology 24

Part i. Mosaism

1. The History of Revelation from the Creation to the Occupation of Canaan.

17—20. The Primeval Age, 25

21, 22. The Second Age of the World, 28

23—25. The Time of the Three Patriarchs, . '. . . 29

26—33. The Time of Moses aud Joshua, . . . • . 33

2. The Doctrines and Ordinances of Mosaism.

a) The Doctrine of God and His relation to the World.

34—48- The Mosaic Idea of God, 40

49—66. The Relation of God to the World, .... 48

1) Of Creation and Preservation of the World, . . 48

2) Of Divine Providence, 50

3) Of Divine Revelation, 52

b) The Doctrine of Man.

XII

67 — 71. The Nature of Man in its main unchangeable Features, 60 72—79. The Doctrine of Man in reference to the Contradictory elements which entered by Sin into its Development, 65

1) The Primitive State of Man, . ... 65

2) Of Sin, 66

3) Of Death and State after death, 69 c) The Covenant of God with Israel and the Theocracy.

80—90. The Nature of the Covenant, 72

91—156. The Theocracy, .80

91 — 111. 1) Theocratic Organism, and the Ordinances of Law

and Justice connected therewith, ... 81

aa) Theocratic Organization of the People, . . 81

bb) Theocratic Authority, 86

cc) Organization of the Family, ... 90

112—156. 2) The Mosaie Public Worship, .... 97

aa) The Place of Worship, 97

bb) The Actions of Mosiae Worship, . . . 104

1. The Material of the Offerings, . . . .104

2. The Ritual of Sacrifice, ... 108

3. Of the Various Kinds of Offerings, . . . 112 cc) The Sacred Seasons, 126

1. The Sacred Seasons in general, . . . 126

2. The Sabbatical Seasons, .... 128

3. The Three Pilgrimage Feasts, .... 132

Part ii. Prophetism

1. The Development of the Theocracy from the Death of Joshua to the Close of the Old Testament Revelation.

157 -16 S. The Times of the Judges, 135

164 — 170. Period of the Undivided Kingdom, .... 141

171—177. The Kingdom of the Ten Tribes, . ... 147

178—187. The Kingdom of Judah, 153

188 — 193. History of the Jewish Nation from the Babylonian Captivity to the Cessation of Prophecy, . . . 160

2. The Theology of Prophetism*

194—200. The Doctrine of the Lord of Hosts and of Angels, . . 164

201 — 204. Man's Religious and Moral Relation to God, . . 171

1) The Prophetic Consciousness, . . . .174

2) Of Propheey, 180

XIII

Of the Kingdom of God,

1) The Purpose of God's Kingdom, .

a) The Design, b) The Relation of the Present to its Purpose, .

c) The Judgment,

2) The Future Redemption, a) The Deliverance and Restoration of the Covenant

People, b) The Admission of the Heathen into the Kingdom of

God, c) The Messiah,

Part hi. Old Testament Wisdom.

Objective Divine Wisdom, ......

Subjective Human Wisdom,

243,

Moral Good,

The Enigmas of Human Life, .....

249,

Renunciation of the Solution in the Book of Ecelesiastes,

Literature of Biblical Theology ,

Index,

ERRATA.

The few typographical mistakes are of such a character that they can easily be corrected.

AND

Methodology.

II. HISTORICAL THEOLOGY.

Section I. Definition Of The Science

The result of the application of Exegetical Theology* to the Bible lays the foundation of Historical Theology. This latter begins with that portion of history of which the Bible is the great source (Sacred History), and includes what has been developed in the Church in the shape of Church History and the History of Doctrine. Consequently it reaches back in its beginning into Exegesis and ends by throwing a bridge over into Systematic Theology.

Section II. Sacred History

The transition from Exegesis to Historical Theology is made in the study of Bible History. This like the Bible itself is divided into the two departments of the Old and New Testament History.

* See the author's Theological Encyclopedia and Methodology. Based on Hagenbach and Krauth. Part I. Introductiort and Exegetical Theology. Philadelphia, 1885.

Section III. History Of The People Of Israel

Christ comes of the seed of Israel, and as Israel's history prepares the way for the history of Christ and his Church, so all previous history prepares the way for Israel. In the genealogy of Christ, the line is traced till it ends and begins in Adam.

What has been said of the importance of the Old Testament study in general to the Christian theologian, may be repeated in particular of Old Testament History*. Unequalled in all the books of men, it is surpassed alone by New Testament History.

Considering the time from Adam to Abraham as biographical rather than historical, we may divide the History of the people of Israel into the following periods :

I. The Patriarchal Period. The time of the oldest revelation from God next after the few and relatively obscure hints given to the first Patriarchs. This era reaches from Abraham to Moses (2016 — 1586) b. c.

II. The Theocratic Period. The establishment of Theocracy, i. e., of the rule of God as the civil sovereign of the nation, and the subjugation and the complete possession of the Promised Land under the Theocratic leaders from Moses or Joshua to Samuel (1586 — 1096) b. c.

III. The Development Period, in which the Theocracy under the law and under the theocratic institutions of the prophets, priests and regal estates, came to full maturity, both as to its negative and positive sides, — from Samuel to the period which begins with Solomon and ends with the exile (1096 — 606) B. c.

IV. The Period of Decline, under the influence of foreign dominion and foreign usage, the period of transition into a new era, the time during the exile and the period immediately subsequent to it (606 — 400) b. c.

The sources of the history of the Israelitish people are 1) The Canonical Books of the Old Testament. 2) The Apocryphal Books of the Old Testament, which are here of great

* See Part I. Sec. XXXVII, p. 67, "On the Relation of the Old Testament to the New."

HISTORY OF THE PEOPLE OF ISRAEL. 3

value, especially the first book of Maccabees for the period subsequent to the exile. 3) Next to these, the books of Josephus (37 — 103) a. d. 4) Monumental sources (Egypt, Babylon, Assyria, Palestine). 5) Various materials are given in heathen writers, e. g., by Herodotus among the Greeks and Tacitus among the Romans. 6) Early Christian writers. Of these the writings of Eusebius are the most valuable.

Among the many events in Sacred History, which might be selected as convenient epochs, there are six which stand out with a prominence peculiar to themselves. These six epochs are eminently typical of the very last great epoch, the coming of the Son of Man to judge the world.

This division has been adopted by the writer, suggested by earlier chronologists * partly for its convenience and partly for the beautiful analogy it presents to the six days of creation. These six, are all epochs of divine judgment, of judgment in two aspects, beneficial to all who ooey, destructive to them who disobey.

The six judgments which close the six great periods of sacred history are:

1. The expulsion from Eden. 2. The Flood. 3. The destruction of Sodom and Gomorrah. 4. The Exodus. The Judgment visited upon Pharaoh and his host. 5. The destruction of Jerusalem and Solomon's Temple, with the captivity in Babylon. 6. The final destruction of Jerusalem and the desolation of the Temple.

These judgments will be followed by the seventh, the Coming of the Son of Man.

These epochs are mere points in Sacred History. Each is marked by a judgment of wrath and mercy.

Sacred History, therefore may be thus arranged:

1. The Lord's Dav. Paradise.

6. Prophetic Day. (606 b. c— 70 a. d.).

7. Day of the Son of Man. (70— ?) a. d.

This is not the place to discuss the difficult subject of the Chronology of the Bible, but the writer adopts that of the Hebrew text, and considers the system so learnedly set forth by Brownef and so thoroughly tested and substantiated by Mahan,J as the most

* See especially Palmoni; or, The Numerals of Scripture. A Proof of Inspiration. A free inquiry. By Milo Mahan. In Vol. II. of Collected Works. 1875. Also published separately.

t Ordo Sceclorum: a treatise on the Chronology of the Holy Scriptures, etc. By Henry Browne. London, 1844.

t In the work already cited and especially in Mystic Numbers. A Key to Chronology; a law of Divine Economy; a test of Inspiration. A thorough inquiry. By Milo Mahan. In Vol. II. of Collected Works. New York, 1875.

THEOLOGICAL ENCYCLOPAEDIA.

satisfactory for practical purposes.

In accordance with this system the principal dates of Old Testament History are as follows:

-O. Kj.

Enoch translated,

Noah born,

The flood announced,

The flood,

Call oi

A brain,

Covenant with Abraham,

Exodus,

Entrance into Canaan,

Saul,

David

SolollK

Tempi e dedicated,

Rehoboam and Je roboam.

Kingdom of Judah.

B. C<

Kingdom of Israel.

Rehoboam,

Jeroboam,

Abijah,

Asa,

956 955

■2

Nadab,

954 931 930 930 919

3 4 5 6

Baasha,

Elah,

Zimri,

Omri,

Ahab,

Jehoshaphat,

Ahaziah,

Jehoram,

Jehoram,

Ahaziah,

Athaliah,

Jehu,

Joash,

878 856 841

11 12

Jehoahaz, Jehoash,

Amaziah,

Jeroboam II,

Uzziah,

Interregnum, Zachariah,

771 771 760 758

15 16 17

Shallum, Menahem, Pekahiah, Pekah,

Jotham,

Ahaz,

Interregnum, Hoshea,

Hezekiah,

727 721

Captivity of Israel,

Manasseh,

Amon,

Josiah,

Jehoahaz

Jehoiakim,

608 606

Captivity of Judah,

THE LIFE OF JESUS.

Coniah,

Zedekiah,

Jerusalem and Temple destroyed.

Decree of Cyrus,

Temple restored, j Decree of Artaxerxes,

| Beginning of 70 "Weeks",

4(0 '

End of Old Testament Prophecy,

Era of the Seleucidse,

Temple purified by Judas

Maccabseus,

Asmonsean dynasty,

Herod the Great,

The Incarnation,

Death of Herod,

Vulgar Era.

THE PROPHETS.*

I. The Pre-Assyrian Period.

Hosea (Israel) "] Joel (Judah) b. o,

Amos (Israel) y 850—750 Obadiah (Judah) | Jonah (Israel) J

II. Assyri an Period.

Isaiah, Micah, Nahum,

B.

-690 -710

III. Chaldcean Period.

Zephaniah, Jeremiah, Habakkuk, Ezekiel,

B,

628- 608- 594-

IV. Period of the Exile.

Jeremiah,

Ezekiel,

Daniel,

B.

628- 594- 605-

-583 -535 -536

V. Post- Exile Period.

Haggai,

Zechariah,

Malachi,

B.

525- 520- 433- c.

-520 -510 -410

Judah.

See O. R. Hertwig's Tabellen, etc. Besorgt von Kleinert. Berlin, 1869.

Section IV. The Life Of Jesus*

" The life of Jesus," says Ammop, "unites all the interests of speculation, of religion, and of history. It presents to us a person around whom the strife of heaven and earth gathers, a person whom we cannot give exclusively either to heaven or earth ; .... it is the examplar of every man, yet presents itself in relations and situations which never have been, nor can ever be given to any other man." The image of our Lord in the New Testament has been compared to a torso, to a mighty statue, but incomplete, in the supply of whose missing parts the imaginations of centuries have been toiling. On this figure, Hagenbach truly says, "the comparison is lacking in one thing, inasmuch as a torso wants the grand essential, the countenance; but the countenance of our Lord is the very thing which beams out of the evangelical narrative as something truly human, encompassed by the Divine glory. "

Around the person of our Lord has gathered the great struggle of faith and unbelief for all ages, but especially for the last century.

Bunsen says : "The self-consciousness of Jesus of Nazareth must stand clear before the eye of the Christian as an actual historical fact, which a genuine philosophy is bound to explain. Midway and mediating between two worlds, between two developments, that of the old world and that of the modern, stands the Divine personality of Jesus of Nazareth; not as something wrought out by the old world, but as its consummation ; not as a mere annunciation of a new world, but as its abiding modeh and as the life spring of humanity through the spirit." Again: " He was the man, because he was man only. He was neither Jew nor Greek, not prince nor priest, not a rich man, nor a mighty man, but over against them all — a complete man. He lived and died for humanity. But because of this very thing, He is called, and was, and is, God's very image and God's Son, as none was before Him, and none has been after Him."

* See Manuscript Lectures of Dr. Krautn.

LIVE^ OF THE APOSTLES. 7

In antithesis to a lifeless atomistic treatment of the life of Jesus, Carl Ritter has beautifully said: "His whole life lies before us open and free like an enchanting meadow, over which the light streams without a cloud, and through which our steps are taken with a hallowed feeling of joy, requiring no tedious explanation of some uninvited Cicerone, in which the heart swells in higher anticipations and to which the thoughts are turned as to a home, soon to be ours, where, whether in sorrow or in joy, we would be willing to live and willing to die."

Section V. Lives Of The Apostles And History Of The Establishment Of The Church.*

The lives of the Apostles are linked with the life of our Lord, as the life of the first branches are to the vine. To them was given in some sense, to complete the work of our Lord as the great prophet of our race. As the Father had sent Him, so He sent them; and here, it is the Lord's own testimony that they did greater works than He himself, i. e. y He from His throne, through the plentitude of His Spirit poured forth in the New Testament fulness, wrought mightier things through them in the power of His atoning work which He had finished, than He had wrought in His own natural presence on earth, while His atoning work still rested on something yet to be. They wrought in the power of Christ upon the throne of the universe. He traced his way upon the earth by the marks of His bleeding feet, and of His bitter tears. They followed in the light of His glory, as the ascended Son of God, yet they also filled up that which was behind of the sufferings of Christ, for it was ordained that He should have pain, not alone in his person, but also in His sorrowing disciples. The Apostles were the earthly angels of the new dispensation, yet the offscouring of the world. Man never had functions as glorious in the eyes of heaven as theirs, and never did malignity on earth, or in hell, more concentrate on man

* See Manuscript Lectures of Dr. Krauth.

than on them. " We are made," says St. Paul, " a spectacle unto the world, and to angels, and to men." Yet great as was their work and terrible as was their suffering through which it was wrought, the Apostles themselves were so merged into their own work, that of none of them do we know much, and of some we know nothing. Among those originally called the most prominent are Peter, James, and John. Greatest among them all was the one "called out of due time," the Apostle of the Gentiles, Paul. Great as a missionary, great in the power of appreciating and using fitting co-workers, which is the most needed attribute of the leader of men, and great as a thinker and writer, he may be called the creator of doctrinal system. Paul was distinguished by the majesty and force of his character, by the intensely interesting events of his life, by his matchless presentation of doctrines, and by his wonderful and successful activity. A new period of development began with the labors of the Apostle of the Gentiles. He did more than any of the others for the extension of Christianity ; and he did more than any to open its internal depth. These two great features doubtless were connected, the first largely the effect of the second. He was deep in work because he was deep in doctrine. He is the developer of doctrine, not in a way of abstract theory, but from personal experience. He is the first fruit of those in whom the grace of God in Christ glorified itself, and the Gospel reveals itself as the power of God.

SELECT LITERATURE.

1. INTRODUCTION TO HISTORICAL THEOLOGY.

1. Dowling, John G. An Introduetion to the Critical Study of Ecclesiastieal History, etc. London, 1838.

2. Schaff, Philip. History of the Apostolic Church; With a General Introduetion to Church History. Pp. 1—134. New York, 1856.

3. Stanley, A. P. Three Introductory Lectures on the Study of Ecclesiastical History. London, 1857. (Also incorporated in his History of the Eastern Church. New York, 1870).

2. TEXT-BOOKS IN SACRED HISTORY.

1. Blaikie, William G, Bible History, in connection with the General History of the World, etc. London, 1859.

2. Kitto, John. The Bible History of the Holy Land, London, 1867.

3. Kurtz, J, H. Manual of Saered History, etc Philadelphia, 1869.

An excellent work.

4. Maclear, G. T. A Class-Book of Old Testament History. London, 1866,

5 A Class-Book of New Testament History. London,

6. Pinnock, W. H. An Analysis of Scripture History, with examination questions, intended for readers of Old Testament History, and for Divinity students in general. Eighth edition. Cambridge, 1857.

7 An Analysis of New Testament History, ete.

Eleventh edition. Cambridge, 1867.

Excellent works for private study,

8. Smith, William. The Old Testament History, ete. New York, 1875.

9 The New Testament History, ete, New York,

3. HISTORY OF THE PEOPLE OF ISRAEL.

1. Ewald, Heinrich. The History of Israel. Translated from the German. 5 vols. London, 1871 — 76.

A work of genius and learning, but bold in criticism.

2. Hengstenberg, E, W. A History of the Kingdom of God under the Old Testament. 2 vols. Edinburgh, 1872.

3. Koehler, A. Biblische Gesehiehte des Alten Testaments. 2 Bde. Erlangen, 1877—1882.

4. Kurtz, J. H. History of the Old Covenant. 3 vols. Edinburgh, 1860.

5. Milman, H. H. The History of the Jews, from the earliest period down to modern times, ete. 3 vols. New York, 1866.

6. Palmer, E. H, A History of the Jewish Nation, ete. London, 1874. Reprinted in Boston.

7. Russell, M. Connection of Saered and Profane History, from death of Jonah to the Decline of the Kingdoms of Israel and Judah. Reedited by J. Talboys Wheeler. 2 vols. London, 1865.

8. Shuckf ord, S. Connection of Sacred and Profane History from the Creation of the World to the death of Jonah, ete. Edited by J. Talboys Wheeler. 2 vols. London, 1858.

9. Stanley, A. P. Lectures on the History of the Jewish Chureh. 3 vols. New York, 1877.

4. CONTEMPORARY HISTORY.

1. Hengstenberg, E. W. Egypt and the Books of Moses. Edinburgh, 1857.

2. Kenrick, John. Phoenicia. With maps and illustrations. London, 1855.

3 Ancient Egypt under the Pharaohs. Two vols.

in one. New York, 1883.

4. Rawlinson, George. A Manual of Ancient History, etc. New York, 1871.

5 The Five Great Monarchies of the Eastern World.

3 vols. New York, 1883. 6 The Sixth Monarchy, etc. 1 vol. New York,

1883. 7 The Seventh Monarchy, etc 1 vol. New York,

1883. 8 History of Ancient Egypt. 2 vols. New York,

1884.

These standard works, once so expensive, can now be bought

at very cheap rates.

9. Schrader, E. Die Keilinschriften und das Alte Testament, 2. Aufl.

Giessen, 1883. 10. Smith, Philip. The Ancient History of the East, etc New York, 1871.

An excellent manual.

5. HISTORY OF THE JEWS IN LATER TIMES.

1. Edersheim, Alfred. History of the Jewish Nation after the destruction of Jerusalem under Titus. Edinburgh, 1857.

Edersheim has also written quite extensively on the History of the People of Israel.

2. Gosse, Philip H. The History of the Jews, from the Christian era to the dawn of the Reformation. London, 1851,

4. Prideaux, Humphrey. An Historical Connection of the Old and New Testaments, etc To which is added an account of the Rabbinic authorities, by A. M'Caul. Third edition, revised by J. Talboys Wheeler. 2 vols. London, 1877.

5. Raphall, Morris J. Post-Biblical History of the Jews. 2 vols. New York. 1866.

6. HISTORY OF NEW TESTAMENT TIMES.

1. Delitzsch, Franz. Jewish Artisan Life in the Time of Jesus. New

York, 1883. 2 A Day in Capernaum. Philadelphia, 1873.

3. Hausrath, A. N. Testamentliche Zeitgeschiehte. 4 vols. Heidelberg, 1873—77. Also translated into English. London, 1878.