[23] Josh. iv. 19; v. 9, 10.
[24] Deut. xi. 30. It is on a hill south-west of Shiloh (_Seilun_), near the road to Jericho (Hos. iv. 15; Amos iv. 4). The name means "a circle," and there may have been an ancient circle of sacred stones there.
[25] 2 Kings iv. 38.
[26] 1 Kings xiii.
[27] As there are fords at Jericho, the object of this miracle, as of the one subsequently ascribed to Elisha, is not self-evident. Nothing is more certain than that there is a Divine economy in the exercise of supernatural powers. The pomp and prodigality of superfluous portents belong, not to Scripture, but to the _Acta sanctorum_, and the saint-stories of Arabia and India.
[28] Deut. xxi. 17. The Hebrew is פִּי־שְׁנַיִם, "a mouthful, or ration of two." Comp. Gen. xliii. 34. Even Ewald's "_Nur Zweidrittel und auch diese kaum_" is too strong (_Gesch._, iii. 517). In no sense was Elisha greater than Elijah: he wrought more wonders, but he left little of his teaching, and produced on the mind of his nation a far less strong impression.
[29] In 2 Kings vi. 17 the stormblast (_sā'ārāh_) and chariots and horses of fire are part of a vision of the Divine protection. Comp. Isa. lxvi. 15; Job xxxviii, 1; Nah. i. 3; Psalms xviii. 6-15, civ. 3.
[30] That is, the protection and defence of Israel by thy prayers.
[31] Even the Church-father St. Ephræm Syrus evidently felt some misgivings. He says: "Suddenly there came from the height a storm of fire, and in the midst of the flame the form of a chariot and horses, and parted them both asunder; the one of them it left on the earth, the other it carried to the height; but whether the wind carried him, or in what place it left him, the Scripture has not informed us, but it says that after some years, a terrifying letter from him full of menaces, was delivered to King Jehoram of Judah" (quoted by Keil _ad loc._). See 2 Chron. xxi. 12. The letter is called "a writing" (_miktâb_).
[32] 2 Kings ii. 11; Ecclus. xlviii. 12. The LXX. curiously says ἐν συσσεισμῷ ὡς εἰς τὸν οὐρανόν. So too the Rabbis, _Sucah_, f. 5.
[33] The circumstance has left its trace in the proverbs of nations, and in the German word _Mantelkind_ for a spiritual successor.
[34] 2 Kings ii. 14. LXX., καὶ οὐ διῃρέθη; Vulg., _Percussit aquas, et non sunt divisæ_.
[35] Mal. iv. 4-6.
[36] _Bava-Metzia_, f. 37, 2, etc. His name is used for incantations in the Kabbala. _Kitsur Sh'lh_, f. 71, 1 (Hershon, _Talmudic Miscellany_, p. 340). The chair set for him is called "the throne of Elijah." For many Rabbinic legends see Hershon, _Treasures of the Talmud_, pp. 172-178. The Persians regard him as the teacher of Zoroaster.