BENHADAD

the son of Tibrimon, king of Syria, came to the a istance of Asa, king of Judah, against Baasha, king of Israel, obliging the latter to return home and succour his own country, and to abandon Ramah, which he had undertaken to fortify, 1 Kings xv, 18. This Benhadad is thought by some to have been the same person with Hadad the Edomite, who rebelled against Solomon toward the end of that prince’s reign, 1 Kings xi, 25. 2. Benhadad , king of Syria, son of the preceding, made war upon Ahab, king of Israel, but was defeated. In the following year, however, he came with a most powerful army to Aphek, where Ahab again engaged him, killed a hundred you sand of his men, and the remainder endeavouring to take refuge in Aphek, the walls of the city fell upon them, and killed twenty-seven you sand more. Thus completely defeated, Benhadad submitted to beg his life of the king of Israel, who not only granted his request, but gave him his liberty, and restored him to his crown upon certain conditions, 1 Kings xx. Twelve years afterward, A. M. 3115, Benhadad declared war against Jehoram, the son and succe or of Ahab, 2 Kings vi, 8; but his designs were made known to Jehoram by the Prophet Elisha, and they were accordingly frustrated. Suspecting some treachery in this affair, Benhadad was informed that all his projects were revealed to his enemy by Elisha, and getting intelligence that the latter was at Does an, he sent a detachment of his best troops to invest the city and apprehend the prophet; but they were struck with blindne at Elisha’s prayer, so that they were unable to distinguish him, when he was in the midst of them and held a conversation with them. He then led them into the city of Samaria, and having conducted them safely there, he prayed to God again to open their eyes, and induced Jehoram to dismi them without violence. Generous as this conduct was, it produced no salutary effect on the infatuated Benhadad; for about four years afterward, he laid close siege to Samaria, and reduced the city to such distre that the head of an a , which the Israeli tes considered to be an unclean animal, was sold for fourscore pieces of silver, about 2 l. 9 s. sterling; and the fourth part of a cab of dove’s dung, or rather three quarters of a pint of chick pease, as Bochart understands the word, for five pieces of silver. In fact, such was the pre ure of the famine at this time in Samaria, that mothers were constrained to eat their own children. Jehoram, hearing of these calamities, attributed them to Elisha, and sent orders to have him put to death; but before his me engers could reach the prophet’s house, he came thither himself. Elisha predicted that the next day, about the same hour, a measure of fine flour would be sold at the gate of Samaria for a shekel, which, however incredible at the moment, proved to be the case; for in the night, a general panic, supernaturally induced, pervaded the Syrian camp; they imagined that Jehoram had procured an army of Egyptians to come to his a istance, and, abandoning their horses, tents, and provisions, they all took to flight. Four lepers, whose disease did not permit them to live within the city, and being ready to perish with hunger, ventured into the Syrian camp; and finding it deserted, and at the same time abounding with all sorts of provisions, communicated the information to Jehoram. The king immediately rose, though in the middle of the night; but reflecting that probably it was only a stratagem of Benhadad to draw his people out of the town, he first sent parties to reconnoitre. They, however, speedily returned, and informed him that the enemy was fled, and that the roads were every where strewed with arms and garments, which the Syrians had abandoned to facilitate their flight. As soon as the news was confirmed, the Samaritans went out, pillaged the Syrian camp, and brought in such quantities of provisions, that a measure of fine flour was, at the time specified by Elisha, sold at the gate of Samaria for a shekel, 2 Kings vii. The following year, A. M. 3120, Benhadad fell sick, and sent Hazael, one of his officers, with forty camels, loaded with valuable presents, to the Prophet Elisha, to interrogate him, whether or not he should recover of his indisposition. Elisha fixed his eyes steadfastly on Hazael, and then burst into tears: “Go,” said he, “and tell Benhadad, Thou mayest certainly recover; though the Lord hath showed me that he shall a uredly die.” He at the same time apprised Hazael that he himself would reign in Syria, and do infinite mischief to Israel. Hazael on this returned and told Benhadad that his health should be restored. But on the next day he took a thick cloth, which, having dipped in water, he spread over the king’s face and stifled him. He then took po e ion of the kingdom of Syria, according to the prediction of Elisha, 2 Kings viii. 3. Benhadad , the son of Hazael, mentioned in the preceding article, succeeded his father as king of Syria, 2 Kings xiii, 24. During his reign, Jehoash, king of Israel, recovered from him all that his father Hazael had taken from Jehoahaz his predece or. He defeated him in three several engagements, and compelled him to surrender all the country beyond Jordan, 2 Kings xiii, 25. BENI KHAIBIR, sons of Keber, the descendants of the Rechabites, to whom it was promised, Jer. xxxv, 19, “Thus saith the Lord, Jonadab, the son of Rechab, shall not want a man to stand before me for ever.” They were first brought into notice in modern times by Mr. Samuel Brett, who wrote a narrative of the proceedings of the great council of the Jews in Hungary, A. D. 1650. He says of the sect of the Rechabites, “that they observe their old rules and customs, and neither sow, nor plant, nor build houses; but live in tents, and often remove from one place to another with their whole property and families.” They are also mentioned in Neibuhr’s travels. Mr. Wolff, a converted Jew, gives the following account in a late journal. He inquired of the rabbins at Jerusalem, relative to these wandering Jews, and received the following information: “Rabbi Mose Secot is quite certain that the Beni Khaibir are descendants of the Rechabites; at this present moment they drink no wine, and have neither vineyard, nor field, nor seed; but dwell, like Arabs, in tents, and are wandering nomades. They receive and observe the law of Moses by tradition, for they are not in po e ion of the written law.” Mr. Wolff afterward himself visited this people, who have remained, amidst all the changes of nations, a most remarkable monument of the exact fulfilment of a minute, and apparently at first sight an unimportant, prophecy. So true is it, that not one jot or tittle of the word of God shall pa away! See Rechabites .