[98] The phrase in 2 Kings xiii. 5, _Jehovah gave Israel a saviour_, is interpreted by certain scholars as if the saviour were Assyria. In xiv. 27 he is plainly said to be Jeroboam. [99] The entering in of Hamath (2 Kings xiv. 25). [100] Salmanassar II. in 850, 849, 846 to war against Dad'idri of Damascus, and in 842 and 839 against Hazael, his successor. [101] See in this series _Isaiah_, Vol. I., pp. 359 ff. [102] See above, pp. 35 ff. [103] To use the term which Amos adopts with such ironical force: vi. 14. [104] When we get down among the details we shall see clear evidence for this fact, for instance, that Amos prophesied against Israel at a time when he thought that the Lord's anger was to be exhausted in purely natural chastisements of His people, and before it was revealed to him that Assyria was required to follow up these chastisements with a heavier blow. See Chap. VI., Section 2. [105] That is, of course, not the Nile, but the great Wady, at present known as the Wady el 'Arish, which divides Palestine from Egypt. [106] So already in the JE narratives of the Pentateuch. [107] Lecky: _History of European Morals_, I. [108] The present writer has already pointed out this with regard to Egypt and Phœnicia in _Isaiah_ (Expositor's Bible Series), I., Chaps. XXII. and XXIII., and with regard to Philistia in _Hist. Geog._, p. 178. [109] I put it this way only for the sake of making the logic clear; for it is a mistake to say that the prophets at any time held merely theoretic convictions. All their conviction was really experimental--never held apart from some illustration or proof of principle in actual history.