mercy, but to invoke his vengeance on the guilty. Here the process was extremely slow, which gave her more time for reflection than to a guilty person could be acceptable, and that, too, amidst a multitude of unusual ceremonies. For the priest conducted her to the front of the sanctuary, and took holy water, that is, water out of the priests' laver, which stood before it, together with some earth off its floor, which was likewise deemed holy; and having put the earth in the water, he then proceeded to uncover the woman's head, that her face might be seen, and every change on her countenance during the administration of the oath accurately observed: and this was a circumstance which, in the east, where the women are always veiled, must have had a great effect; because a woman, accustomed to wear a veil, could, on so extra. ordinary an occasion, have had far less command of her eyes and her countenance than a European adulteress, who is generally a perfect mistress in all the arts of dissimulation, would display. To render the scene still more awful, the tresses of her hair were loosened, and then the execration offering was put into her hand, while the priest held in his the imprecation water. This is commonly termed the bitter water; but we must not understand this as if the water had really been bitter; for how could it have been so? The earth of the floor of the tabernacle could not make it bitter. Among the Hebrews, and other oriental nations, the word bitter was rather used for curse: and, strictly speaking, the phrase does not mean bitter water, but the water of bitternesses, that is, of curses. The priest now pronounced the oath, which was in all points so framed that it could excite no terrors in the breast of an innocent woman; for it expressly consisted in this, that the imprecation water should not harm her if she was innocent. It would seem as if the priest here made a stop, and again left the wo. man some time to consider whether she would proceed with the oath. This I infer from the circumstance of his speech not being directly continued in verse 21st, which is rather the apodosis of what goes before; and from the detail proceeding anew in the words of the historian, Then shall the priest pronounce the rest of the oath and the curses to the woman; and proceed thus. After this stop he pronounced the curses, and the woman was obliged to declare her acquiescence in them by a repeated Amen. Nor was the solemn scene yet altoge. ther at an end; but rather, as it were com. menced anew. For the priest had yet to write the curses in a book, which I suppose he did at great deliberation; having done so, he washed them out again in the very imprecation water, which the woman had now to drink; and this water being now presented to her, she was obliged to drink it, with this warning and assurance, in the name of God, that if she was guilty, it would prove within her an absolute curse. Now, what must have been her feelings, while drinking, if not conscious of purity? In my opinion she must have conceived that she already felt an alteration in the state of her body, and the germ, as it were, of the disease springing within her. Conscience and imagination would conspire together, and render it almost impossible for her to drink it out. Finally, the execration offering was taken out of her hand, and burnt upon the altar. I cannot but think that, under the sanction of such a purgatorium, perjury must have been a very rare occurrence indeed. If it happened but once in an age, God had bound himself to punish it; and if this took place but once, (if but one woman who had taken the oath was attacked with that rare disease which it threat. ened,) it was quite enough to serve as a determent to all others for at least one generation." This procedure had also the effect of keeping in mind, among the Jews, God's high displeasure against this violation of his law; and though some lax moralists have been found, in modern times, to palliate it, yet the Christian will always remember the solemn denunciations of the New Testament against a crime so aggravated, whether considered in its effects upon the domestic relations, upon the moral character of the guilty parties, or upon society at large," Whoremongers and adulterers God will judge." ADULTERY, in the prophetic scriptures, is often metaphorically taken, and signifies idolatry, and apostasy from God, by which men basely defile themselves, and wickedly violate their ecclesiastical and covenant relation to God, Hos. ii, 2; Ezek. xvi. ADVOCATE, Пapákλnros, a patron, one who pleads the cause of any one before another. In this sense the term is applied to Christ our intercessor, 1 John ii, 1. It signifies also a comforter, and an instructer; and is used of the Holy Spirit, John xiv, 16, and xv, 26. ADYTUM is a Greek word, signifying inaccessible, by which is understood the most retir ed and secret place of the Heathen temples, into which none but the priests were allowed to enter. The adytum of the Greeks and Romans answered to the sanctum sanctorum of the Jews, and was the place from whence oracles were delivered. ÆRA, a series of years, commencing from a certain point of time called an epocha: thus we say, the Christian æra; that is, the number of years elapsed since the birth of Christ. The generality of authors use the terms æra and epocha in a synonymous sense; that is, for the point of time from which any computation begins. The ancient Jews made use of several æras in their computation; sometimes they reckoned from the deluge, sometimes from the division of tongues; sometimes from their departure out of Egypt; and at other times from the building of the temple; and sometimes from the restoration after the Babylonish captivity: but their vulgar æra was from the creation of the world, which falls in with the year of the Julian period 953; and consequently they supposed the world created 294 years sooner than according to our computation. But when the Jews became subject to the Syro-Macedonian kings, they were obliged to make use of the æra of the Seleucidæ in all their contracts, which from thence was called the æra of contracts. This | his mother, nor his father's wife, Lev. xviii, 7, æra begins with the year of the world 3692, of &c. The brother could not marry his sister, the Julian period 4402, and before Christ 312. whether she were so by the father only, or only The æra in general use among the Christians by the mother, and much less if she were his is that from the birth of Jesus Christ, concerning sister both by the same father and mother. The the true time of which chronologers differ; some grandfather could not marry his granddaughter, place it two years, others four, and again others either by his son or daughter. No one could five, before the vulgar æra, which is fixed for the marry the daughter of his father's wife; nor year of the world 4004: but Archbishop Usher, the sister of his father or mother; nor the uncle, and after him the generality of modern chrono. his niece; nor the aunt, her nephew; nor the logers, place it in the year of the world 4000. nephew, the wife of his uncle by the father's side. The father-in-law could not marry his daughter-in-law; nor the brother the wife of his brother, while living; nor even after the death of his brother, if he left children. If he left no children, the surviving brother was to raise up children to his deceased brother by marrying his widow. It was forbidden to marry the mother and the daughter at one time, or the daughter of the mother's son, or the daughter of her daughter, or two sisters, together. The ancient Heathens used several æras: 1. The era of the first olympiad is placed in the year of the world 3228, and before the vulgar æra of Jesus Christ 776. 2. The taking of Troy by the Greeks, in the year of the world 2820, and before Jesus Christ 1884. 3. The voyage undertaken for the purpose of bringing away the golden fleece, in the year of the world 2760. 4. The foundation of Rome, in 2856. 5. The era of Nabonassar, in 3257. 6. The æra of Alexander the Great, or his last victory over Darius, in 3674, and before Jesus Christ 330. It is true the patriarchs, before the law, married their sisters, as Abraham married Sarah, who was his father's daughter by another mother; and two sisters together, as Jacob married Rachel and Leah; and their own sisters, both by father and mother, as Seth and Cain. But these cases are not to be proposed as examples; because in some they were authorized by necessity; in others, by custom; and the law as yet was not in being. If some other examples may be found, either before or since the law, the Scripture expressly disapproves of them; as Reuben's incest with Balah, his father's concu. bine; and the action of Amnon with his sister Tamar; and that of Herod Antipas, who married Herodias, his sister-in-law, his brother Philip's wife, while her husband was yet living; and that which St. Paul reproves and punishes among the Corinthians, 1 Cor. v, 1. AGABUS, a prophet, and as the Greeks say, one of the seventy disciples of our Saviour. He foretold that there would be a great famine over all the earth; which came to pass accordingly, under the emperor Claudius, in the fourth year of his reign, A. D. 44, Acts xi, 28. AERIANS, a sect which arose about the middle of the fourth century, being the followers of Aerius, (who must be distinguished from Arius and Aëtius,) a monk and a presbyter of Sebastia, in Pontus. He is charged with being an Arian, or Semi-Arian; but the heaviest accusation against him is an attempt to reform the church; and, by rejecting prayers for the dead, with certain fasts and festivals then superstitiously observed, to reduce Christianity as nearly as possible "to its primitive simplicity; a purpose, indeed, laudable and noble," says Dr. Mosheim, "when considered in itself: though the principles from whence it springs, and the means by which it is executed, are sometimes, in many respects, worthy of censure, and may have been so in the case of this reformer." This gentle rebuke probably refers to a report that the zeal of Aerius originated in his being disappointed of the bishopric of Sebastia, (conferred on Eustathius,) which led him to affirm that the Scriptures make no distinction between a presbyter and a bishop, which he founded chiefly on 1 Tim. iv, 14. Hence he is considered by many, as the father of the modern Presbyterians." For this opinion, chiefly," says Dr. Turner, "he is ranked among the heretics, by Epiphanius, his contemporary, who calls it a notion full of folly and madness. His followers were driven from the churches, and out of all the towns and villages, and were obliged to as-Jerusalem bind the man that owneth this gir semble in the woods, caverns, and open defiles." AETIANS, another branch (as it is said) of Arians, so called from Aetius, bishop of Antioch, who is also charged with maintaining "faith without works," as "sufficient to salva. tion," or rather justification; and with maintaining "that sin is not imputed to believers." It is added, that he taught God had revealed to him things which he had "concealed from the Apostles;" which, perhaps, is only a misrepresentation of what he taught on the doctrine of divine influences. Ten years after this, as St. Paul was going to Jerusalem, and had already landed at Casarea, in Palestine, the same prophet, Agabus, arrived there, and coming to visit St. Paul and his company, he took this Apostle's girdle, and binding himself hand and feet, he said, "Thus saith the Holy Ghost, So shall the Jews at dle, and shall deliver him into the hands of the Gentiles," Acts xxi, 10. We know no other particulars of the life of Agabus. The Greeks say that he suffered martyrdom at Antioch. AGAG. This seems to have been a common name of the princes of Amalek, one of whom was very powerful as early as the time of Moses, Num. xxiv, 7. On account of the cruelties exercised by this king and his army against the Israelites, as they returned from Egypt, a bloody and long contested battle took place between Joshua and the Amalekites, in which the former AFFINITY. There are several degrees of was victorious, Exod. xvii, 8-13. At the same affinity, wherein marriage was prohibited by time, God protested with an oath to destroy the law of Moses; thus the son could not marry | Amalek, verses 14-16; Deut. xxv, 17-19, A. M. 2513. About four hundred years after this, the Lord remembered the cruel treatment of his people, and his own oath; and he commanded Saul, by the mouth of Samuel, to destroy the Amalekites. Saul mustered his army, and found it two hundred thousand strong, 1 Sam. xv, 1, &c. Having entered into their country, he cut in pieces all he could meet with from Havilah to Shur. Agag their king, and the best of their cattle, were however spared, an act of disobedience on the part of Saul, probably dictated by covetousness. But Agag did not long enjoy this reprieve; for Samuel no sooner heard that he was alive, than he sent for him; and notwithstanding his insinuating address, and the vain hopes with which he flat. tered himself that the bitterness of death was past, he caused him to be hewed to pieces in Gilgal before the Lord, saying, "As, N2, in the same identical mode as, thy sword hath made women childless, so shall thy mother be childless among women." This savage chieftain had hewed many prisoners to death; and, therefore, by command of the Judge of the whole earth, he was visited with the same punishment which he had inflicted upon others. AGAPE. See LOVE FEAST. AGAR, mount Sinai, so called, Gal. iv, 24, 25. But this reading is doubtful, many MSS. having the verse, "for this Sinai is a mountain of Arabia." Some critics however contend for the reading of the received text, and urge that Agar, which signifies "a rocky mountain," is the Arabic name for Sinai. AGATE, 10, Exod. xxviii, 19; xxxix, 12. In the Septuagint axárns, and Vulgate, achates. A precious stone, semi-pellucid. Its variega tions are sometimes most beautifully disposed, representing plants, trees, rivers, clouds, &c. Its Hebrew name is, perhaps, derived from the country whence the Jews imported it; for the merchants of Sheba brought to the market of Tyre all kinds of precious stones, Ezek. xxvii, 22. The agate was the second stone in the third row of the pectoral of the high priest, Exod. xxviii, 19, and xxxix, 12. AGE, in the most general sense of the term, denotes the duration of any substance, animate or inanimate; and is applied either to the whole period of its existence, or to that portion of it which precedes the time to which the description of it refers. In this sense it is used to signify either the whole natural duration of the LIFE of man, or any interval of it that has elapsed before the period of which we speak. When age is understood of a certain portion of the life of man, its whole duration is divided into four different ages, viz. infancy, youth, manhood, and old age: the first extending to the fourteenth year; the second, denominated youth, adolescence, or the age of puberty, commencing at fourteen, and terminating at about twenty-five; manhood, or the virile age, concluding at fifty; and the last ending at the close of life. Some divide the first period into infancy and childhood; and the last likewise into two stages, calling that which succeeds the age of seventy-five, decrepit old age. Age is applicable to the duration of things inanimate or factitious; and in this use of the term we speak of the age of a house, of a country, of a state or kingdom, &c. AGE, in chronology, is used for a century, or a period of one hundred years: in which sense it is the same with seculum, and differs from generation. It is also used in speaking of the times past since the creation of the world. The several ages of the world may be reduced to three grand epochas, viz. the age of the law of nature, called by the Jews the void age, from Adam to Moses. The age of the Jewish law, from Moses to Christ, called by the Jews the present age. And the age of grace, from Christ to the present year. The Jews call the third age, the age to come, or the future age; denoting by it the time from the advent of the Messiah to the end of the world. The Romans distinguished the time that preceded them into three ages: the obscure or uncertain age, which reached down as low as Ogyges king of Attica, in whose reign the deluge happened in Greece; the fabulous or heroic age, which ended at the first olympiad; and the historical age, which commenced at the building of Rome. Among the poets, the four ages of the world are, the golden, the silver, the brazen, and the iron age. Age is sometimes used among the ancient poets in the same sense as generation, or a period of thirty years. Thus Nestor is said to have lived three ages, when he was ninety years old. The period preceding the birth of Jesus Christ has been generally divided into six ages. The first extends from the creation to the deluge, and comprehends 1656 years. The second age, from the deluge to Abraham's entering the land of promise, A. M. 2082, com. prehends 426 years. The third age from Abraham's entrance into the promised land to the Exodus, A. M. 2512, includes 430 years. The fourth age, from the Exodus to the building of the temple by Solomon, A. M. 2992, contains 480 years. The fifth age from the foundation of Solomon's temple to the Babylonish captivity, A. M. 3416, comprehends 424 years. The sixth age, from the Babylonish captivity to the birth of Jesus Christ, A. M. 4000, the fourth year before the vulgar æra, includes 584 years. Those who follow the Septuagint, or Greek version, divide this period into seven ages, viz. 1. From the creation to the deluge, 2262 years. 2. From the deluge to the confusion of tongues, 738 years. 3. From this confusion to the calling of Abraham, 460 years. 4. From this period to Jacob's descent into Egypt, 215 years; and from this event to the Exodus, 430 years, making the whole 645 years. 5. From the Exodus to Saul, 774 years. 6. From Saul to Cyrus, 583 years. 7. From Cyrus to the vulgar æra of Christians, 538 years; the whole period from the creation to this period containing 6000 years. AGRIPPA, surnamed Herod, the son of Aristobulus and Mariamne, and grandson of Herod the Great, was born A. M. 3997, three years before the birth of our Saviour, and seven years before the vulgar æra. After the death of his father Aristobulus, Josephus informs us that Herod, his grandfather, took care of his education, and sent him to Rome to make his Such court to Tiberius. Agrippa, having a great in- | to put to death the Apostle James, and to cast clination for Caius, the son of Germanicus, and Peter into prison with the same design; and, grandson of Antonia, chose to attach himself but for a miraculous interposition, which, howto this prince, as if he had some prophetic ever, produced no effect upon the mind of the views of the future elevation of Caius, who at tyrant, his hands would have been imbrued in that time was beloved by all the world. The the blood of two Apostles, the memory whereof great assiduity and agreeable behaviour of is preserved in Scripture. At Cæsarea, he had Agrippa so far won upon this prince, that he games performed in honour of Claudius. Here was unable to live without Lim. Agrippa, the inhabitants of Tyre and Sidon waited on being one day in conversation with Caius, was him to sue for peace. Agrippa being come overheard by one Eutychus, a slave whom early in the morning into the theatre, with a Agrippa had emancipated, to say that he should design to give them audience, seated himself be glad to see the old emperor take his depar- on his throne, dressed in a robe of silver tissue, ture for the other world and leave Caius master worked in the most admirable manner. The of this, without meeting with any obstacle from rising sun darted his golden beams thereon, the emperor's grandson, Tiberius Nero. Euty- and gave it such a lustre as dazzled the eyes of chus, some time after this, thinking he had the spectators; and when the king began his reason to be dissatisfied with Agrippa, com- speech to the Tyrians and Sidonians, the paramunicated the conversation to the emperor; sites around him began to say, it was "the whereupon Agrippa was loaded with fetters, voice of a god and not of man." Instead of and committed to the custody of an officer. rejecting these impious flatteries, Agrippa reSoon after this, Tiberius dying, and Caius ceived them with an air of complacency; and Caligula succeeding him, the new emperor the angel of the Lord smote him because he heaped many favours and much wealth upon did not give God the glory. Being therefore Agrippa, changed his iron fetters into a chain carried home to his palace, he died, at the end of gold, set a royal diadem on his head, and of five days, racked with tormenting pains in gave him the tetrarchy which Philip, the son of his bowels, and devoured with worms. Herod the Great, had been possessed of, that was the death of Herod Agrippa, A. D. 44, is, Batanæa and Trachonitis. To this he added after a reign of seven years. He left a son of that of Lysanias; and Agrippa returned very the same name, and three daughters-Bernice, soon into Judea, to take possession of his new who was married to her uncle Herod, her kingdom. The emperor Caius, desiring to be father's brother; Mariamne, betrothed to Julius adored as a god, commanded to have his statue Archelaus; and Drusilla, promised to Episet up in the temple of Jerusalem. But the phanius, the son of Archelaus, the son of Jews opposed this design with so much resolu- Comagena. tion, that Petronius was forced to suspend his proceedings in this affair, and to represent, in a letter to the emperor, the resistance he met with from the Jews. Agrippa, who was then at Rome, coming to the emperor at the very time he was reading the letter, Caius told him that the Jews were the only people of all mankind who refused to own him for a deity; and that they had taken arms to oppose his resolu. tion. At these words Agrippa fainted away, and, being carried home to his house, continued in that state for a long time. As soon as he was somewhat recovered, he wrote a long let ter to Caius, wherein he endeavoured to soften him; and his arguments made such an impres. sion upon the emperor's mind, that he desisted, in appearance, from the design which he had formed of setting up his statue in the temple. Caius being killed in the beginning of the following year, A. D. 41, Agrippa, who was then at Rome, contributed much by his advice to maintain Claudius in possession of the imperial dignity, to which he had been advanced by the army. The emperor, as an acknowledgment for his kind offices, gave him all Judea, and the kingdom of Chalcis, which had been possessed by Herod his brother. Thus Agrippa became of a sudden one of the greatest princes of the east, and was possessed of as much, if not more territory, than had been held by Herod the Great, his grandfather. He returned to Judea, and governed it to the great satisfaction of the Jews. But the desire of pleasing them, and a mistaken zeal for their religion, induced him AGRIPPA, son of the former Agrippa, was at Rome with the emperor Claudius when his father died. The emperor, we are told by Josephus, was inclined to give him all the dominions that had been possessed by his father, but was dissuaded from it, Agrippa being only seventeen years of age; and he kept him there. fore at his court four years. Three years after this, Herod, king of Chalcis, and uncle to young Agrippa, dying, the emperor gave his dominions to this prince, who, notwithstanding, did not go into Judca till four years after, A. D. 53; when, Claudius taking from him the kingdom of Chalcis, gave him the provinces of Gaulonitis, Trachonitis, Batanæa, Paneas, and Abylene, which formerly had been in the possession of Lysanias. After the death of Claudius, his successor, Nero, who had a great affection for Agrippa, to his other dominions added Julias in Peræa, and that part of Galilee to which Tarichæa and Tiberias belonged. Festus governor of Judea, coming to his government, A. D. 60, king Agrippa and Bernice, his sister, went as far as Cæsarea to salute him; and as they continued there for some time, Festus talked with the king concerning the affair of St. Paul, who had been seized in the temple about two years before, and within a few days previous to his visit had ap pealed to the emperor. Agrippa wishing to hear Paul, that Apostle delivered that noble address in his presence which is recorded, Acts xxvi. AGUR. The thirtieth chapter of Proverbs begins with this title: "The words of Agur, the son of Jakeh;" and the thirty-first, with "the words of king Lemuel;" with respect to which some conjecture that Solomon describes himself under these appellations; others, that these chapters are the productions of persons whose real names are prefixed. Scripture history, indeed, affords us no information respect. ing their situation and character; but there must have been sufficient reason for regarding their works in the light of inspired productions, or they would not have been admitted into the sacred canon. They are called Massa, a term frequently applied to the undoubted productions of the prophetic Spirit; and it is not improbable that the authors meant, by the adoption of this term, to lay claim to the character of inspiration. A succession of virtuous and eminent men, favoured with divine illuminations, flourished in Judea till the final completion of the sacred code; and, most likely, many more than those whose writings have been preserved. Agur may then have been one of those prophets whom Divine providence raised up to comfort or admonish his chosen people; and Lemuel may have been some neighbouring prince, the son of a Jewish woman, by whom he was taught the Massa contained in the thirty-first chapter. These, of course, can only be considered as mere conjectures; for, in the absence of historic evidence, who can venture to pronounce with certainty? The opinion, however, that Agur and Lemuel are appellations of Solomon, is sanctioned by so many and such respectable writers, that it demands a more particular examination. The knowledge of names was anciently regarded as a matter of the highest importance, in order to understand the nature of the persons or things which they designate; and, in the opinion of the rabbins, was preferable even to the study of the written law. The Heathens paid considerable attention to it, as appears from the Cratylus of Plato; and some of the Christian fathers entertained very favourable notions of such knowledge. The Jewish doctors, it is true, refined upon the subject with an amazing degree of subtilty, grounding upon it many ridiculous ideas and absurd fancies; yet it is unquestionable that many of the proper names in Scripture are significant and characteristic. Thus the names Eve, Cain, Seth, Noah, Abraham, Israel, &c, were imposed by reason of their being expressive of the several characters of the persons whom they represent. Reasoning from analogy, we may infer that all the proper names in the Old Testament, at their original imposition, were intended to denote some quality or circumstance in the person or thing to which they belong; and though many, from transference, have ceased to be personally characteristic, yet are they all significative. As the custom of imposing descriptive names prevailed in the primitive ages, it is not impossible that Agur and Lemuel may be appropriated to Solomon, and Jakeh to David as mystic appellations significative of their respective characters. It is even some confirmation of this opinion, that Solomon is denominated Jedidiah (beloved of the Lord) by the Prophet Nathan; and that in the book of Ecclesiastes, he styles himself Koheleth, or the Preacher. Nevertheless, this hypothesis does not appear to rest upon a firm foundation. It is foreign to the simplicity of the sacred penmen, and contrary to their custom in similar cases, to adopt a mystic name, without either explaining it, or alleging the reasons for its adoption. In the names Eve, Cain, Seth, Noah, &c, before alluded to; in the appellation Nabal; in the enigma. tical names in the first chapter of Hosea; in the descriptive names given to places, as Beersheba, Jehovah-jireh, Peniel, Bethel, Gilgal; and in many other instances, the meaning of the terms is either explained, or the circumstances are mentioned which led to their selection. When Solomon is called Jedidiah, it is added that it was "because of the Lord;" and when he styles himself Koheleth, an explana. tory clause is annexed, describing himself "the son of David, the king of Jerusalem." But if Solomon be meant by the titles Agur and Lemuel, he is so called without any statement of the reasons for their application, and without any explanation of their import; a circumstance unusual with the sacred writers, and the reverse to what is practised in the book of Proverbs, where his proper name, Selomon, is attributed to him in three different places. Nor is any thing characteristic of the Jewish monarchs discoverable in the terms themselves. Jakeh, which denotes obedient, is no more applicable to David than to Nathan, or any other personage of eminent worth and piety among the Israelites. The name of Agur is not of easy explanation; some giving it the sense of recollectus, that is, recovered from his errors, and become penitent; an explanation more applicable to David than to Solomon. Simon, in his lexicon, says it may perhaps denote "him who applies to the study of wisdom;" an interpretation very suitable to the royal philosopher, but not supported by adequate authority; and in his Onomasticon he explains it in a different manner. Others suppose that it means collector; though it has been argued, that, as it has a passive form, it cannot have an active sense. But this is not a valid objection, as several examples may be produced from the Bible of a similar form with an active signification. If such be its mean. ing, it is suitable to Solomon, who was not the collector or compiler, but the author, of the Proverbs. With respect to the name Lemuel, it signifies one that is for God, or devoted to God; and is not, therefore, peculiarly descriptive of Solomon. It appears, then, that nothing can be inferred from the signification of the names Agur and Lemuel in support of the conjecture, that they are appellations of Solomon. The contents, likewise, of the two chapters in question strongly militate against this hypothesis. When all these circumstances are taken into consideration, together with the extreme impro bability that Solomon should be denominated three times by his proper name, and afterward, in the same work, by two different enigmatical |