The idea is the same as that of the sun and the moon standing still while Joshua defeated the kings at Makkedah (Josh. x. 12-14). Babylonian astrology taught that events in this world were dependent on the motions of the heavenly bodies. Footnote 328: Septuagint: ‘My mighty soul has trodden him down.’ The verse seems to be corrupt. Cheyne translates: ‘Step on, my soul, with strength!’ Footnote 329: The Massoretic punctuation makes it ‘spoil.’ Ewald conjecturally reads _sârâh_, ‘princess,’ for _shâlâl_, ‘spoiling.’ The Septuagint has, equally conjecturally, ‘spoils for his neck.’ The garment referred to is the white towel worn round the neck as a protection from the sun or wind, and called _shaqqa_ in Upper Egypt, or the parti-coloured _milâya_ used for the same purpose in Lower Egypt. Cheyne translates: ‘A coloured stuff, two pieces of embroidery, for my neck, has he taken for a prey.’ Footnote 330: Judg. vi. 32. Footnote 331: 1 Sam. xii. 11, 2 Sam. xi. 21 (where ‘Baal’ has been changed into ‘bosheth,’ ‘shame’). Footnote 332: Judg. ix. 1. Footnote 333: See Kittel, _Geschichte der Hebräer_, ii. p. 73. Footnote 334: If a distinction is to be drawn between the names of Gideon and Jerubbaal, it might be conjectured that the first was the name under which the bearer of it was known to the Israelites at Ophrah, the second that whereby he was known to the Canaanites of Shechem. According to Porphyry, Phœnician annals spoke of a priest of Ieuô named Hierombalos, which is clearly Jerubbaal. The Canaanitish kings could also be priests, as we learn from the history of Melchizedek. Baethgen makes Jerubbaal practically identical with Meribbaal (_Beiträge zur semitischen Religionsgeschichte_, p. 143). Footnote 335: The Kadmonites of Gen. xv. 19, where they are coupled with the Kenites and Kenizzites of Southern Palestine: see above, p. 162. Footnote 336: Many of the accounts of battles given by Livy are similarly confused, and are doubtless drawn from more than one source, but no one would think of distinguishing the sources, much less of splitting the narrative of the Roman historian into separate documents. Footnote 337: Judg. vi. 24. Footnote 338: The usage lingered even as late as the time of Hosea (Hos. ii. 16). Footnote 339: The name of Abimelech, ‘my father is king,’ cannot be used as an argument, since the ‘king’ referred to in it is the divine king or Moloch, not an earthly ruler. Footnote 340: Judg. ix. 4, 46. Cf. viii. 33. Footnote 341: See Judg. i. 28. Footnote 342: