38 Menander of Ephesus, quoted by Josephus, _Contra Apionem_, i. 18 and 21; _Fragmenta Historicorum Graecorum_, ed. C. Müller, iv. 446 _sq._ According to the text of Josephus, as edited by B. Niese, the names of the kings in question were Abibal, Balbazer, Abdastart, Methusastart, son of Leastart, Ithobal, Balezor, Baal, Balator, Merbal. The passage of Menander is quoted also by Eusebius, _Chronic._ i. pp. 118, 120, ed. A. Schoene. 39 G. A. Cooke, _Text-book of North-Semitic Inscriptions_, No. 36, p. 102. As to Melcarth, the Tyrian Hercules, see Ed. Meyer, _s.v._ “Melqart,” in W. H. Roscher’s _Lexikon d. griech. u. röm. Mythologie_, ii. 2650 _sqq._ One of the Tyrian kings seems to have been called Abi-milk (Abi-melech), that is, “father of a king” or “father of Moloch,” that is, of Melcarth. A letter of his to the king of Egypt is preserved in the Tel-el-Amarna correspondence. See R. F. Harper, _Assyrian and Babylonian Literature_, p. 237. As to a title which implies that the bearer of it was the father of a god, see below, pp. 51 _sq._ M11 Divinity of the Phoenician kings of Byblus and the Canaanite kings of Jerusalem. The “sacred men” at Jerusalem. 40 E. Renan, quoted by Ch. Vellay, _Le culte et les fêtes d’Adonis-Thammouz_, p. 39. Mr. Cooke reads ארםלך (Uri-milk) instead of אדםלך (Adon-milk) (G. A. Cooke, _Text-book of North-Semitic Inscriptions_, No. 3, p. 18). 41 Judges i. 4-7; Joshua x. 1 _sqq._ 42 Genesis xiv. 18-20, with Prof. S. R. Driver’s commentary; _Encyclopaedia Biblica_, _s.vv._ “Adoni-bezek,” “Adoni-zedek,” “Melchizedek.” It is to be observed that names compounded with Adoni- were occasionally borne by private persons. Such names are Adoni-kam (Ezra ii. 13) and Adoni-ram (1 Kings iv. 6), not to mention Adoni-jah (1 Kings i. 5 _sqq._), who was a prince and aspired to the throne of his father David. These names are commonly interpreted as sentences expressive of the nature of the god whom the bearer of the name worshipped. See Prof. Th. Nöldeke, in _Encyclopaedia Biblica_, _s.v._ “Names,” iii. 3286. It is quite possible that names which once implied divinity were afterwards degraded by application to common men. 43 Ezekiel viii. 14. 44 They were banished from the temple by King Josiah, who came to the throne in 637 B.C. Jerusalem fell just fifty-one years later. See 2 Kings xxiii. 7. As to these “sacred men” (_ḳedēshīm_), see below, pp. 72 _sqq._ 45 2 Kings xxiii. 7, where, following the Septuagint, we must apparently read כתנים for the בתים of the Massoretic Text. So R. Kittel and J. Skinner.