[66] ארמון, a word not found in the Pentateuch, Joshua, Judges, or Samuel, is used in 1 Kings xvi. 18, 2 Kings xv. 25, for a citadel within the palace of the king. Similarly in Isa. xxv. 2; Pro. xviii. 19. But in Amos generally of any large or grand house. That the name first appears in the time of Omri's alliance with Tyre, points to a Phœnician origin. Probably from root ארם, _to be high_. [67] Isa. ix. 10. [68] 1 Kings xii. 25 ff., and Amos and Hosea _passim_. [69] Hosea v. 1. [70] 1 Kings xviii. 30 ff. [71] 1 Kings xii. 25. [72] Originally so called from their elevation (though oftener on the flank than on the summit of a hill); but like the name High Street or the Scottish High Kirk, the term came to be dissociated from physical height and was applied to any sanctuary, even in a hollow, like so many of the sacred wells. [73] The sanctuary itself was probably on the present site of the Burj Beitin (with the ruins of an early Christian Church), some few minutes to the south-east of the present village of Beitin, which probably represents the city of Bethel that was called Luz at the first. [74] 1 Kings xii. 25 ff.; Amos vii. [75] Amos iv. 4. [76] Amos vii. 13. [77] 1 Kings xii. 25 ff. [78] Curiously enough conceived by many of the early Christian Fathers as containing the second of the calves. Cyril, _Comm. in Hoseam_, 5; Epiph., _De Vitis Proph._, 237; _Chron. Pasc._, 161. [79] Josh. iv. 20 ff., v. 2 ff.; 1 Sam. xi. 14, 15, etc.; 2 Sam. xix. 15, 40. This Gilgal by Jericho fell to N. Israel after the Disruption; but there is nothing in Amos or Hosea to tell us, whether it or the Gilgal near Shiloh, which seems to have absorbed the sanctity of the latter, is the shrine which they couple with Bethel--except that they never talk of "going up" to it. The passage from Epiphanius in previous note speaks of the Gilgal with the calf as the "Gilgal which is in Shiloh." [80] Site uncertain. See _Hist. Geog._, pp. 579, 586. [81] Amos ix. 3. But cf. i. 2. [82] 2 Kings xii. 28. [83] See above, p. 37, _n._ 1. [84] The Ephod, _the plated thing_; presumably a wooden image covered either with a skin of metal or a cloak of metal. The Teraphim were images in human shape. [85] The _menhir_ of modern Palestine--not a hewn pillar, but oblong natural stone narrowing a little towards the top (cf. W. R. Smith, _Religion of the Semites_, 183-188). From Hosea x. 1, 2, it would appear that the maççeboth of the eighth century were artificial. _They make good_ maççeboth (A.V. wrongly _images_). [86] So indeed Hosea iii. 4 implies. The Asherah, the pole or symbolic tree of Canaanite worship, does not appear to have been used as a part of the ritual of Jehovah's worship. But, that there was constantly a temptation so to use it, is clear from Deut. xvi. 21, 22. See Driver on that passage. [87] See below, p. 99. [88] Amos iv. 4 ff. [89] Amos vii. 4: cf. 2 Kings v. 23. [90] Amos iv. 4 f. [91] See below, p. 185.