What we have hitherto described will have conveyed to the reader that the one branch of instruction aimed after or desired by the Jews at the time of Christ was religious knowledge. What was understood by this, and how it was imparted--whether in the family or in the public schools--must form the subject of special investigation. __________________________________________________________________
[32] The "Mesusah" was not affixed to any that were not "diroth cavod"--dwellings of honour. Thus not to bath rooms, wash-houses, tanneries, dyeworks, etc. The "Mesusah" was only attached to dwelling-places, not to synagogues.
[33] The tractate Massecheth Mesusah cannot be regarded as an authority for early times. But even the "Sohar" contains much that is little better than heathen superstition on the supposed efficacy of the "Mesusah." Among later superstitions connected with it, are the writing of the name "Cuso bemuchsas cuso" (supposed to be that of Israel's watching angel), the etymology of that name, etc.
[34] From 1 Chronicles 4:38-43 we infer colonisation in that direction, especially on the part of the tribe of Simeon. Utterances in the prophets (such as in Isa 21 and Micah 1) seem also to indicate a very wide spread of Jewish settlers. It is a remarkable fact that, according to mediaeval Jewish and Arab writers, the districts of Massa and Dumah were largely inhabited by Jews.
[35] There can be no question that the word rendered in the Authorised Version (Prov 30:1 and 31:1) by "prophecy" is simply the name of a district, "Massa."
[36] Or, according to another rendering, "Spake the man: I diligently searched after God, and I am become weary." This, of course, is not the place for critical discussion; but we may say that we have followed the general conclusions adopted alike by Delitzsch and Zockler, and by Ewald, Hitzig, and Bertheau.
[37] The language of the New Testament leads to the inference that Timothy's father was not only by birth, but continued a Greek--being not merely a heathen, but not even a Jewish proselyte.
[38] The Greek term means literally "a baby," and is so used, not only by classical writers, but in all the passages in which it occurs in the New Testament, which are as follows: Luke 1:41, 44, 2:12, 16, 18:15; Acts 7:19; 2 Tim 3:15; and 1 Peter 2:2.
[39] The "Shema"--so called from the first word, "Shema" ("Hear, O Israel")--forms part of the regular prayers; as the section called "Hallel" ("praise") was appointed to be sung at certain seasons. __________________________________________________________________