pographie Jerus._ S. 158),
it is only the hill Bezetha which, by the third wall of Agrippa, was
added to the town, that can correspond to the situation of Gareb.]

[Footnote 6: _Thenius_, in the appendix to the Commentary on the Books
of Kings, S. 24, remarks: "[Hebrew: gl] does not, in any of the
dialects, denote the natural hill of rocks, but merely stones heaped
up." Hence, the hill would be an artificial hill for the execution of
criminals. (Compare the German word _Rabenstein_, lit. "raven-stone,"
for: place of execution.)]

[Footnote 7: This objection would be removed if, following _Thenius_
and _Krafft_, S. 158, we were to explain the name from the form of the
hill, which is that of a skull. But _none_ of the Evangelists at least
have advanced this explanation. The fact that three of them add the
Greek explanation to the name (Matt. xxvii. 33; Mark xv. 22; John xix.
17), and one translated it into Greek (Luke xxiii. 33) shows that it
stood in connection with the event in question. But this circumstance
is quite decisive, that three Evangelists explain it by [Greek: kraniou
topos], "place of a skull."]

[Footnote 8: Compare the Book _Kosri_, p. 72. _Buxtorff_ says: "Gehenna
was a well-known place near Jerusalem, viz., a valley in which the fire
was never extinguished, and where unclean bones, carcasses, and other
unclean things, were burned."]

CHAPTER XXXIII. 14-26.

Still before the destruction, but in the view of it, the Prophet, while
in the outer court of the prison, was favoured with the revelation
contained in chap. xxxii., and with that revelation of which our
section forms a portion. It may appear strange that, in the
introduction, the revelation of great things hitherto unknown to him is
promised to the Prophet, and which he is told to seek by calling unto
the Lord; while, after all, the subsequent prophecy contains scarcely
any prominent, peculiar feature. But this is easily explained, when we
take into consideration that, throughout Scripture, dead [Pg 460]
knowledge is not regarded as knowledge; that the hope of restoration
had, in the natural man, in the Prophet as well as in all believers, an
enemy that strove to darken and extinguish it; that, therefore, the
promise of restoration was ever new, and the word of God always great
and exalted. In the first part of the revelation, after the destruction
had been represented as unavoidable, and all human hope had been