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See the references in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59-68, and Jeremias' Vorstellungen, pp. 106-116. Job, vii. 10. Refâ'îm. Gen. xlii. 38. Incidentally, a proof that the dead were not buried naked. Das Leben nach dem Tode, etc, p. 67. I Sam. ii. Recognized by the critics as an insertion. See Budde, Die Bücher Richter und Samuel, p. 197.
Most recent scholars follow the chronological arrangement proposed by the great Orientalist Nöldeke in 1860. Friedrich Schwally in his newly revised edition of Nöldeke's great work on the Koran follows his master in almost every detail. Rodwell's translation of the Koran, recently issued in "Everyman's Library," arranges the suras chronologically according to Nöldeke's scheme.
Not 'Ort der Entscheidung, as Jeremias, ib. p. 109, proposes. See above, p. 329. I Sam. xxviii. 11. See p. 511. See Schwally, ib. pp. 59-63. Isaiah, viii. 19. One of the names for the priest in Babylonia is Shâ'ilu, i.e., 'inquirer, and the corresponding Hebrew word Shô'êl is similarly used in a few passages of the Old Testament; e.g., Deut. xviii. 11; Micah, vii. 3.
See the passages in Jeremias' Die Babylonisch-Assyrischen Vorstellungen vom Leben nach dem Tode, p. 62. Sargon Annals, I. 156. Kosmologie, pp. 222-224. Gunkel's Schöpfung und Chaos, p. 154, note 5. In the later portions of the Old Testament, the use of Sheol is also avoided. See the passages in Schwally, Das Leben nach dem Tode nach den Vorstellungen des Alten Israels, pp. 59, 60.
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