<hi type="bold">20. Hezekiah ... wrought that which was good and right--</hi>He displayed the qualities of a constitutional king, in restoring and upholding the ancient institutions of the kingdom; while his zealous and persevering efforts to promote the cause of true religion and the best interests of his subjects entitled him to be ranked with the most illustrious of his predecessors (<reference osisRef="2Kgs.18.15">2Ki 18:15</reference>). <chapter eID="2Chr.31"/>

20. Hezekiah... wrought that which was good and right-- He displayed the qualities of a constitutional king, in restoring and upholding the ancient institutions of the kingdom; while his zealous and persevering efforts to promote the cause of true religion and the best interests of his subjects entitled him to be ranked with the most illustrious of his predecessors (2Ki 18:15).


<title type="x-s2">CHAPTER 32</title>
 <reference osisRef="2Chr.32.1-2Chr.32.20">2Ch 32:1-20</reference>. Sennacherib Invades Judah.

<hi type="bold">1. After these things, and the establishment thereof--</hi>that is, the restoration of the temple-worship. The precise date is given, <reference osisRef="2Kgs.18.13">2Ki 18:13</reference>. Determined to recover the independence of his country, Hezekiah had decided to refuse to pay the tribute which his father had bound himself to pay to Assyria.

<hi type="bold">Sennacherib ... entered into Judah, and encamped against the fenced cities--</hi>The whole land was ravaged; the strong fortresses of Ashdod (<reference osisRef="Isa.20.1">Is 20:1</reference>) and Lachish had fallen; the siege of Libnah had commenced, when the king of Judah, doubting his ability to resist, sent to acknowledge his fault, and offer terms of submission by paying the tribute. The commencement of this Assyrian war was disastrous to Hezekiah (<reference osisRef="2Kgs.18.13">2Ki 18:13</reference>). But the misfortunes of the early period of the war are here passed over, as the historian hastens to relate the remarkable deliverance which God wrought for His kingdom of Judah.

CHAPTER 32 2Ch 32:1-20. Sennacherib Invades Judah. 1. After these things, and the establishment thereof-- that is, the restoration of the temple-worship. The precise date is given, 2Ki 18:13. Determined to recover the independence of his country, Hezekiah had decided to refuse to pay the tribute which his father had bound himself to pay to Assyria. Sennacherib... entered into Judah, and encamped against the fenced cities-- The whole land was ravaged; the strong fortresses of Ashdod (Is 20:1) and Lachish had fallen; the siege of Libnah had commenced, when the king of Judah, doubting his ability to resist, sent to acknowledge his fault, and offer terms of submission by paying the tribute. The commencement of this Assyrian war was disastrous to Hezekiah (2Ki 18:13). But the misfortunes of the early period of the war are here passed over, as the historian hastens to relate the remarkable deliverance which God wrought for His kingdom of Judah.


<hi type="bold">2-8. when Hezekiah saw that Sennacherib ... was purposed to fight against Jerusalem--</hi>An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city--a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.

2-8. when Hezekiah saw that Sennacherib... was purposed to fight against Jerusalem-- An account of the means taken to fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the course of rivers, is an old practice that still obtains in the wars of the East. Hezekiah's plan was to cover the fountain heads, so that they might not be discovered by the enemy, and to carry the water by subterranean channels or pipes into the city--a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all around Jerusalem was very destitute of water.


9-20. (See on <reference osisRef="2Kgs.18.17-2Kgs.18.35">2Ki 18:17-35</reference>; also <reference osisRef="2Kgs.19.8-2Kgs.19.34">2Ki 19:8-34</reference>).

9-20. (See on 2Ki 18:17-35; also 2Ki 19:8-34).


<hi type="bold">21. an angel ... cut off all the mighty men--</hi>(See on <reference osisRef="2Kgs.19.35-2Kgs.19.37">2Ki 19:35-37</reference>).

 <reference osisRef="2Chr.32.24-2Chr.32.26">2Ch 32:24-26</reference>. Hezekiah's Sickness and Recovery.

21. an angel... cut off all the mighty men-- (See on 2Ki 19:35-37). 2Ch 32:24-26. Hezekiah's Sickness and Recovery.


<hi type="bold">24. In those days Hezekiah was sick to the death--</hi>(See on <reference osisRef="2Kgs.20.1-2Kgs.20.11">2Ki 20:1-11</reference>).

 <reference osisRef="2Chr.32.27-2Chr.32.33">2Ch 32:27-33</reference>. His Riches and Works.

24. In those days Hezekiah was sick to the death-- (See on 2Ki 20:1-11). 2Ch 32:27-33. His Riches and Works.


<hi type="bold">27-29. he had exceeding much riches and honour--</hi>(compare <reference osisRef="2Kgs.20.13">2Ki 20:13</reference>; <reference osisRef="Isa.39.2">Is 39:2</reference>). A great portion of his personal wealth, like that of David and Uzziah, consisted in immense possessions of agricultural and pastoral produce. Besides, he had accumulated large treasures in gold, silver, and precious things, which he had taken as spoils from the Philistines, and which he had received as presents from neighboring states, among which he was held in great honor as a king under the special protection of Heaven. Much of his great wealth he expended in improving his capital, erecting forts, and promoting the internal benefit of his kingdom.

27-29. he had exceeding much riches and honour-- (compare 2Ki 20:13; Is 39:2). A great portion of his personal wealth, like that of David and Uzziah, consisted in immense possessions of agricultural and pastoral produce. Besides, he had accumulated large treasures in gold, silver, and precious things, which he had taken as spoils from the Philistines, and which he had received as presents from neighboring states, among which he was held in great honor as a king under the special protection of Heaven. Much of his great wealth he expended in improving his capital, erecting forts, and promoting the internal benefit of his kingdom.


<hi type="bold">30. stopped the ... watercourse of Gihon, and brought it ... to the west side of the city, &c.--</hi>(Compare <reference osisRef="2Kgs.20.20">2Ki 20:20</reference>). Particular notice is here taken of the aqueduct, as among the greatest of Hezekiah's works. "In exploring the subterranean channel conveying the water from Virgin's Fount to Siloam, I discovered a similar channel entering from the north, a few yards from its commencement; and on tracing it up near the Mugrabin gate, where it became so choked with rubbish that it could be traversed no farther, I there found it turn to the west in the direction of the south end of the cleft, or saddle, of Zion, and if this channel was not constructed for the purpose of conveying the waters of Hezekiah's aqueduct, I am unable to suggest any purpose to which it could have been applied. Perhaps the reason why it was not brought down on the Zion side, was that Zion was already well-watered in its lower portion by the Great Pool, 'the lower pool of Gihon.' And accordingly Williams [Holy City] renders this passage, 'He stopped the upper outflow of the waters of Gihon, and led them down westward to the city'" [Barclay, City of the Great King]. The construction of this aqueduct required not only masonic but engineering skill; for the passage was bored through a continuous mass of rock. Hezekiah's pool or reservoir made to receive the water within the northwest part of the city still remains. It is an oblong quadrangular tank, two hundred forty feet in length, from one hundred forty-four to one hundred fifty in breadth, but, from recent excavations, appears to have extended somewhat farther towards the north.

30. stopped the... watercourse of Gihon, and brought it... to the west side of the city, &c.-- (Compare 2Ki 20:20). Particular notice is here taken of the aqueduct, as among the greatest of Hezekiah's works. "In exploring the subterranean channel conveying the water from Virgin's Fount to Siloam, I discovered a similar channel entering from the north, a few yards from its commencement; and on tracing it up near the Mugrabin gate, where it became so choked with rubbish that it could be traversed no farther, I there found it turn to the west in the direction of the south end of the cleft, or saddle, of Zion, and if this channel was not constructed for the purpose of conveying the waters of Hezekiah's aqueduct, I am unable to suggest any purpose to which it could have been applied. Perhaps the reason why it was not brought down on the Zion side, was that Zion was already well-watered in its lower portion by the Great Pool, 'the lower pool of Gihon.' And accordingly Williams [Holy City] renders this passage, 'He stopped the upper outflow of the waters of Gihon, and led them down westward to the city'" [Barclay, City of the Great King]. The construction of this aqueduct required not only masonic but engineering skill; for the passage was bored through a continuous mass of rock. Hezekiah's pool or reservoir made to receive the water within the northwest part of the city still remains. It is an oblong quadrangular tank, two hundred forty feet in length, from one hundred forty-four to one hundred fifty in breadth, but, from recent excavations, appears to have extended somewhat farther towards the north.


<hi type="bold">31. in the business of the ambassadors who sent ... to inquire of the wonder that was done in the land, &c.--</hi>They brought a present (<reference osisRef="2Chr.32.23">2Ch 32:23</reference>; see on <reference osisRef="2Kgs.20.12">2Ki 20:12</reference>, <reference osisRef="2Kgs.20.13">13</reference>), and a letter of congratulation on his recovery, in which particular enquiries were made about the miracle of the sun's retrocession--a natural phenomenon that could not fail to excite great interest and curiosity at Babylon, where astronomy was so much studied. At the same time, there is reason to believe that they proposed a defensive league against the Assyrians.

<hi type="bold">God left him, to try him, &c.--</hi>Hezekiah's offense was not so much in the display of his military stores and treasures, as in not giving to God the glory both of the miracle and of his recovery, and thus leading those heathen ambassadors to know Him. <chapter eID="2Chr.32"/>

31. in the business of the ambassadors who sent... to inquire of the wonder that was done in the land, &c.-- They brought a present (2Ch 32:23; see on 2Ki 20:12, 13), and a letter of congratulation on his recovery, in which particular enquiries were made about the miracle of the sun's retrocession--a natural phenomenon that could not fail to excite great interest and curiosity at Babylon, where astronomy was so much studied. At the same time, there is reason to believe that they proposed a defensive league against the Assyrians. God left him, to try him, &c.-- Hezekiah's offense was not so much in the display of his military stores and treasures, as in not giving to God the glory both of the miracle and of his recovery, and thus leading those heathen ambassadors to know Him.


<title type="x-s2">CHAPTER 33</title>
 <reference osisRef="2Chr.33.1-2Chr.33.10">2Ch 33:1-10</reference>. Manasseh's Wicked Reign.

<hi type="bold">1-2. Manasseh ... did that which was evil in the sight of the Lord--</hi>(See on <reference osisRef="2Kgs.21.1-2Kgs.21.16">2Ki 21:1-16</reference>).

 <reference osisRef="2Chr.33.11-2Chr.33.19">2Ch 33:11-19</reference>. He Is Carried unto Babylon, Where He Humbles Himself before God, and Is Restored to His Kingdom.

CHAPTER 33 2Ch 33:1-10. Manasseh's Wicked Reign. 1-2. Manasseh... did that which was evil in the sight of the Lord-- (See on 2Ki 21:1-16). 2Ch 33:11-19. He Is Carried unto Babylon, Where He Humbles Himself before God, and Is Restored to His Kingdom.


<hi type="bold">11. the captains of the host of the king of Assyria--</hi>This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (<reference osisRef="Isa.20.1">Is 20:1</reference>), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners.

<hi type="bold">took Manasseh among the thorns--</hi>This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (<reference osisRef="1Sam.13.6">1Sa 13:6</reference>). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive."

<hi type="bold">bound him with fetters, and carried him to Babylon--</hi>The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.

11. the captains of the host of the king of Assyria-- This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (Is 20:1), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners. took Manasseh among the thorns-- This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (1Sa 13:6). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive." bound him with fetters, and carried him to Babylon-- The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.


<hi type="bold">12-13. when he was in affliction, he besought the Lord his God--</hi>In the solitude of exile or imprisonment, Manasseh had leisure for reflection. The calamities forced upon him a review of his past life, under a conviction that the miseries of his dethronement and captive condition were owing to his awful and unprecedented apostasy (<reference osisRef="2Chr.33.7">2Ch 33:7</reference>) from the God of his fathers. He humbled himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his conqueror not only released him, but, after two years' exile, restored him, with honor and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probably to have the kingdom of Judah as a barrier between Egypt and his Assyrian dominions. But God overruled this measure for higher purposes. Manasseh now showed himself, by the influence of sanctified affliction, a new and better man. He made a complete reversal of his former policy, by not only destroying all the idolatrous statues and altars he had formerly erected in Jerusalem, but displaying the most ardent zeal in restoring and encouraging the worship of God.

12-13. when he was in affliction, he besought the Lord his God-- In the solitude of exile or imprisonment, Manasseh had leisure for reflection. The calamities forced upon him a review of his past life, under a conviction that the miseries of his dethronement and captive condition were owing to his awful and unprecedented apostasy (2Ch 33:7) from the God of his fathers. He humbled himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his conqueror not only released him, but, after two years' exile, restored him, with honor and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probably to have the kingdom of Judah as a barrier between Egypt and his Assyrian dominions. But God overruled this measure for higher purposes. Manasseh now showed himself, by the influence of sanctified affliction, a new and better man. He made a complete reversal of his former policy, by not only destroying all the idolatrous statues and altars he had formerly erected in Jerusalem, but displaying the most ardent zeal in restoring and encouraging the worship of God.


<hi type="bold">14. he built a wall without the city ... on the west side of Gihon ... even to the entering in at the fish gate--</hi>"The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropoeon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [Barclay].

14. he built a wall without the city... on the west side of Gihon... even to the entering in at the fish gate-- "The well-ascertained position of the fish gate, shows that the valley of Gihon could be no other than that leading northwest of Damascus gate, and gently descending southward, uniting with the Tyropoeon at the northeast corner of Mount Zion, where the latter turns at right angles and runs towards Siloam. The wall thus built by Manasseh on the west side of the valley of Gihon, would extend from the vicinity of the northeast corner of the wall of Zion in a northerly direction, until it crossed over the valley to form a junction with the outer wall at the trench of Antonia, precisely in the quarter where the temple would be most easily assailed" [Barclay].


<hi type="bold">17. the people did sacrifice still in the high places, yet unto the Lord their God only--</hi>Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry.

 <reference osisRef="2Chr.33.20-2Chr.33.25">2Ch 33:20-25</reference>. He Dies and Amon Succeeds Him.

17. the people did sacrifice still in the high places, yet unto the Lord their God only-- Here it appears that the worship on high places, though it originated in a great measure from the practice of heathenism, and too often led to it, did not necessarily imply idolatry. 2Ch 33:20-25. He Dies and Amon Succeeds Him.


<hi type="bold">20-21. Manasseh slept with his fathers ... Amon began to reign--</hi>(See on <reference osisRef="2Kgs.21.19">2Ki 21:19</reference>). <chapter eID="2Chr.33"/>

20-21. Manasseh slept with his fathers... Amon began to reign-- (See on 2Ki 21:19).


<title type="x-s2">CHAPTER 34</title>
 <reference osisRef="2Chr.34.1">2Ch 34:1</reference>, 2. Josiah's Good Reign.

<hi type="bold">1. Josiah was eight years old--</hi>(See on <reference osisRef="2Kgs.22.1">2Ki 22:1</reference>). The testimony borne to the undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honorable contrast with those of many of his royal predecessors.

 <reference osisRef="2Chr.34.3-2Chr.34.7">2Ch 34:3-7</reference>. He Destroys Idolatry.

CHAPTER 34 2Ch 34:1, 2. Josiah's Good Reign. 1. Josiah was eight years old-- (See on 2Ki 22:1). The testimony borne to the undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honorable contrast with those of many of his royal predecessors. 2Ch 34:3-7. He Destroys Idolatry.


<hi type="bold">3. in the eighth year of his reign--</hi>This was the sixteenth year of his age, and, as the kings of Judah were considered minors till they had completed their thirteenth year, it was three years after he had attained majority. He had very early manifested the piety and excellent dispositions of his character. In the twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected. At a later period, his increasing zeal for securing the purity of divine worship led him to superintend the work of demolition in various parts of his dominion. The course of the narrative in this passage is somewhat different from that followed in the Book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of idolatry; whereas the author of the Book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But it is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal and the people's apparent compliance with the king's orders, he could not extinguish a strongly rooted attachment to idolatries introduced in the early part of Manasseh's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the divine decree for the removal of Judah, as well as Israel, into captivity was irrevocably passed.

3. in the eighth year of his reign-- This was the sixteenth year of his age, and, as the kings of Judah were considered minors till they had completed their thirteenth year, it was three years after he had attained majority. He had very early manifested the piety and excellent dispositions of his character. In the twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected. At a later period, his increasing zeal for securing the purity of divine worship led him to superintend the work of demolition in various parts of his dominion. The course of the narrative in this passage is somewhat different from that followed in the Book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of idolatry; whereas the author of the Book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But it is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal and the people's apparent compliance with the king's orders, he could not extinguish a strongly rooted attachment to idolatries introduced in the early part of Manasseh's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the divine decree for the removal of Judah, as well as Israel, into captivity was irrevocably passed.


<hi type="bold">4. the graves of them that had sacrificed unto them--</hi>He treated the graves themselves as guilty of the crimes of those who were lying in them [Bertheau].

4. the graves of them that had sacrificed unto them-- He treated the graves themselves as guilty of the crimes of those who were lying in them [Bertheau].


<hi type="bold">5. he burnt the bones of the priests upon their altars--</hi>A greater brand of infamy could not have been put on idolatrous priests than the disinterment of their bones, and a greater defilement could not have been done to the altars of idolatry than the burning upon them the bones of those who had there officiated in their lifetime.

5. he burnt the bones of the priests upon their altars-- A greater brand of infamy could not have been put on idolatrous priests than the disinterment of their bones, and a greater defilement could not have been done to the altars of idolatry than the burning upon them the bones of those who had there officiated in their lifetime.


<hi type="bold">6. with their mattocks--</hi>or, "in their deserts"--so that the verse will stand thus: "And so did [namely, break the altars and burn the bones of priests] he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominion. Therefore, it is necessary to observe that, after the destruction of Samaria by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close intercourse with Judah, and looked to the sovereigns of that kingdom as their natural protectors. Those kings acquired great influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their ancient laws and institutions. The Assyrian kings, who were now masters of the country, might have been displeased at the liberties Josiah took beyond his own territories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people [Calmet].

 <reference osisRef="2Chr.34.8-2Chr.34.18">2Ch 34:8-18</reference>. He Repairs the Temple.

6. with their mattocks-- or, "in their deserts"--so that the verse will stand thus: "And so did [namely, break the altars and burn the bones of priests] he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominion. Therefore, it is necessary to observe that, after the destruction of Samaria by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close intercourse with Judah, and looked to the sovereigns of that kingdom as their natural protectors. Those kings acquired great influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their ancient laws and institutions. The Assyrian kings, who were now masters of the country, might have been displeased at the liberties Josiah took beyond his own territories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people [Calmet]. 2Ch 34:8-18. He Repairs the Temple.


<hi type="bold">8. in the eighteenth year of his reign ... he sent Shaphan--</hi>(See on <reference osisRef="2Kgs.22.3-2Kgs.22.9">2Ki 22:3-9</reference>).

 <reference osisRef="2Chr.34.19-2Chr.34.33">2Ch 34:19-33</reference>. And, Causing the Law to Be Read, Renews the Covenant between God and the People.

8. in the eighteenth year of his reign... he sent Shaphan-- (See on 2Ki 22:3-9). 2Ch 34:19-33. And, Causing the Law to Be Read, Renews the Covenant between God and the People.


<hi type="bold">19. when the king had heard the words of the law, &c.--</hi>(See on 2Ki 22:11-20; 23:1-3). <chapter eID="2Chr.34"/>

19. when the king had heard the words of the law, &c.-- (See on 2Ki 22:11-20; 23:1-3).


<title type="x-s2">CHAPTER 35</title>
 <reference osisRef="2Chr.35.1-2Chr.35.19">2Ch 35:1-19</reference>. Josiah Keeps a Solemn Passover.

<hi type="bold">1-3. Moreover Josiah kept a passover--</hi>(See on <reference osisRef="2Kgs.23.21">2Ki 23:21</reference>). The first nine verses give an account of the preparations made for the celebration of the solemn feast [2Ch 35:1-9]. The day appointed by the law was kept on this occasion (compare <reference osisRef="2Chr.30.2">2Ch 30:2</reference>, <reference osisRef="2Chr.30.13">13</reference>). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare <reference osisRef="2Chr.29.5">2Ch 29:5</reference>). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (<reference osisRef="2Chr.35.3">2Ch 35:3</reference>) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (<reference osisRef="2Chr.33.7">2Ch 33:7</reference>), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.

CHAPTER 35 2Ch 35:1-19. Josiah Keeps a Solemn Passover. 1-3. Moreover Josiah kept a passover-- (See on 2Ki 23:21). The first nine verses give an account of the preparations made for the celebration of the solemn feast [2Ch 35:1-9]. The day appointed by the law was kept on this occasion (compare 2Ch 30:2, 13). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare 2Ch 29:5). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (2Ch 35:3) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (2Ch 33:7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.


<hi type="bold">4. prepare yourselves by the houses of your fathers, after your courses--</hi>Each course or division was to be composed of those who belonged to the same fathers' house.

<hi type="bold">according to the writing of David and ... Solomon--</hi>Their injunctions are recorded (<reference osisRef="2Chr.8.14">2Ch 8:14</reference>; 1Ch 23:1-26:32).

4. prepare yourselves by the houses of your fathers, after your courses-- Each course or division was to be composed of those who belonged to the same fathers' house. according to the writing of David and... Solomon-- Their injunctions are recorded (2Ch 8:14; 1Ch 23:1-26:32).


<hi type="bold">5. stand in the holy place--</hi>in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests (<reference osisRef="2Chr.30.16-2Chr.30.18">2Ch 30:16-18</reference>).

5. stand in the holy place-- in the court of the priests, the place where the victims were killed. The people were admitted according to their families in groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the offering was made. The Levites stood in rows from the slaughtering places to the altar, and handed the blood and fat from one to another of the officiating priests (2Ch 30:16-18).


<hi type="bold">6. So kill the passover, &c.--</hi>The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers (<reference osisRef="Exod.12.3">Ex 12:3</reference>). But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (<reference osisRef="2Chr.35.7-2Chr.35.9">2Ch 35:7-9</reference>) they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.

6. So kill the passover, &c.-- The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numbers (Ex 12:3). But multitudes of the people, especially those from Israel, having been reduced to poverty through the Assyrian devastations, were to be provided with the means of commemorating the passover. Therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (2Ch 35:7-9) they should take care to have everything put in so orderly a train, that the lambs, after due presentation, might be easily delivered to the various families to be roasted and eaten by themselves apart.


<hi type="bold">7. Josiah gave to the people ... lambs and kids--</hi>These were in all probability destined for the poor; a lamb or a kid might be used at convenience (<reference osisRef="Exod.12.5">Ex 12:5</reference>).

<hi type="bold">and ... bullocks--</hi>which were offered after the lambs on each of the successive days of the feast.

7. Josiah gave to the people... lambs and kids-- These were in all probability destined for the poor; a lamb or a kid might be used at convenience (Ex 12:5). and... bullocks-- which were offered after the lambs on each of the successive days of the feast.


<hi type="bold">8-9. his princes--</hi>These gave to the priests and Levites; as those of Hezekiah's princes (<reference osisRef="2Chr.30.24">2Ch 30:24</reference>). They were ecclesiastical princes; namely, Hilkiah the high priest (<reference osisRef="2Chr.34.9">2Ch 34:9</reference>). Zechariah, probably the second priest of the Eleazar (<reference osisRef="2Kgs.16.18">2Ki 16:18</reference>), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (<reference osisRef="2Chr.35.9">2Ch 35:9</reference>), some of their eminent brethren who had been distinguished in Hezekiah's time (<reference osisRef="2Chr.31.12-2Chr.31.15">2Ch 31:12-15</reference>), gave a large additional contribution for the use of the Levites exclusively.

8-9. his princes-- These gave to the priests and Levites; as those of Hezekiah's princes (2Ch 30:24). They were ecclesiastical princes; namely, Hilkiah the high priest (2Ch 34:9). Zechariah, probably the second priest of the Eleazar (2Ki 16:18), and Jehiel, of the Ithamar line. And as the Levitical tribes were not yet sufficiently provided (2Ch 35:9), some of their eminent brethren who had been distinguished in Hezekiah's time (2Ch 31:12-15), gave a large additional contribution for the use of the Levites exclusively.


<hi type="bold">10-11. So the service was prepared, &c.--</hi>All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people (<reference osisRef="2Chr.30.17">2Ch 30:17</reference>). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.

10-11. So the service was prepared, &c.-- All the necessary preparations having been completed, and the appointed time having arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part that was taken by the Levites in the preparation of the sacrifices; namely, the killing and stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were not able to overtake the extraordinary amount of work and the Levites had been duly sanctified for the service, they were enlisted for the time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in the same departments of duty, the reason assigned for that deviation from the established rule being the unprepared state of many of the people (2Ch 30:17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover.


<hi type="bold">12. they removed the burnt offerings--</hi>Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."

12. they removed the burnt offerings-- Some of the small cattle being designed for burnt offerings were put apart by themselves, that they might not be intermingled with the paschal lambs, which were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in which those burnt offerings were presented seems to have been the following: "All the subdivisions of the different fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon the fire of the altar of burnt offering."


<hi type="bold">13. they roasted the passover with fire according to the ordinance--</hi>(See <reference osisRef="Exod.12.7-Exod.12.9">Ex 12:7-9</reference>). This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans (<reference osisRef="1Sam.2.14">1Sa 2:14</reference>).

<hi type="bold">divided them speedily among the people--</hi>The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (<reference osisRef="Lev.7.15-Lev.7.18">Le 7:15-18</reference>).

13. they roasted the passover with fire according to the ordinance-- (See Ex 12:7-9). This mode of preparation was prescribed by the law exclusively for the paschal lamb; the other offerings and thank offerings were cooked in pots, kettles, and pans (1Sa 2:14). divided them speedily among the people-- The haste was either owing to the multiplicity of the priests' business, or because the heat and flavor of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of the meat of the thank offerings--for part of the flesh fell to the portion of the offerer, who, being in this instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (Le 7:15-18).


<hi type="bold">14. afterwards they made ready for themselves, and for the priests--</hi>The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.

14. afterwards they made ready for themselves, and for the priests-- The Levites rendered this aid to the priests solely because they were so engrossed the entire day that they had no leisure to provide any refreshments for themselves.


<hi type="bold">15. And the singers ..., were in their place--</hi>While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.

15. And the singers..., were in their place-- While the priests and people were so much engaged, the choir was not idle. They had to sing certain Psalms, namely, the hundred thirteenth to the hundred eighteenth inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, for the singing was resumed as every fresh company entered, the Levites prepared for them also; for the various bands relieved each other in turn, and while the general choir was doing duty, a portion of the tuneful brethren, relieved for a time, partook of the viands that were brought them.


<hi type="bold">18. there was no passover like to that kept in Israel from the days of Samuel--</hi>One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel" [2Ki 23:22]. The meaning is the same in both passages, for Samuel concluded the era of the judges.

<hi type="bold">all Judah and Israel that were present--</hi>The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which [2Ch 35:7], at ten to a company, would make 376,000 persons attending the feast.

18. there was no passover like to that kept in Israel from the days of Samuel-- One feature by which this passover was distinguished was the liberality of Josiah. But what distinguished it above all preceding solemnities was, not the imposing grandeur of the ceremonies, nor the immensity of the assembled concourse of worshippers; for these, with the exception of a few from the kingdom of Israel, were confined to two tribes; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even in the smallest minutiæ, to the forms of observance prescribed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the Book of Kings says, "from the days of the judges who judged Israel" [2Ki 23:22]. The meaning is the same in both passages, for Samuel concluded the era of the judges. all Judah and Israel that were present-- The great majority of the people of the northern kingdom were in exile, but some of the remaining inhabitants performed the journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which [2Ch 35:7], at ten to a company, would make 376,000 persons attending the feast.


<hi type="bold">19. In the eighteenth year of the reign Josiah was this passover kept--</hi>"It is said (<reference osisRef="2Kgs.22.3">2Ki 22:3</reference>) that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at <reference osisRef="2Chr.34.8-2Chr.35.19">2Ch 34:8-35:19</reference>) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare <reference osisRef="2Chr.29.3">2Ch 29:3</reference>). "The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [Bertheau].

 <reference osisRef="2Chr.35.20-2Chr.35.27">2Ch 35:20-27</reference>. His Death.

19. In the eighteenth year of the reign Josiah was this passover kept-- "It is said (2Ki 22:3) that Josiah sent Shaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (at 2Ch 34:8-35:19) must have happened in about the space of five months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (compare 2Ch 29:3). "The eighth month" of the sacred year in the eighteenth year of his reign would be the second month of his eighteenth year, and the first month of the new year would be the seventh month [Bertheau]. 2Ch 35:20-27. His Death.


<hi type="bold">20. After all this, when Josiah had prepared the temple--</hi>He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God.

<hi type="bold">Necho king of Egypt came up to fight against Carchemish by Euphrates--</hi>Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [Van De Velde].

20. After all this, when Josiah had prepared the temple-- He most probably calculated that the restoration of the divine worship, with the revival of vital religion in the land, would lead, according to God's promise and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his re-establishment of the true religion was brief. But it must be observed that this interruption did not proceed from any unfaithfulness in the divine promise, but from the state into which the kingdom of Judah had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of God. Necho king of Egypt came up to fight against Carchemish by Euphrates-- Necho, son of Psammetichus, succeeded to the throne of Egypt in the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency. Each, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a frontier barrier. After the overthrow of Israel, the kingdom of Judah became in that respect doubly important. Although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh it had become a vassal of Assyria. Josiah, true to his political no less than his religious engagements, thought himself bound to support the interests of his Assyrian liege lord. Hence, when "Necho king of Egypt came up to fight Carchemish, Josiah went out against him." Carchemish, on the eastern side of the Euphrates, was the key of Assyria on the west, and in going thither the king of Egypt would transport his troops by sea along the coast of Palestine, northwards. Josiah, as a faithful vassal, resolved to oppose Necho's march across the northern parts of that country. They met in the "valley of Megiddo," that is, the valley or plain of Esdraelon. The Egyptian king had come either by water or through the plains of Philistia, keeping constantly along the coast, round the northwest corner of Carmel, and so to the great plain of Megiddo. This was not only his direct way to the Euphrates, but the only route fit for his chariots, while thereby also he left Judah and Jerusalem quite to his right. In this valley, however, the Egyptian army had necessarily to strike across the country, and it was on that occasion that Josiah could most conveniently intercept his passage. To avoid the difficulty of passing the river Kishon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Josiah, in following with his chariots and horsemen from Jerusalem, had to march northwards along the highway through Samaria by Kefr-Kud (the ancient Caper-Cotia) to Megiddo [Van De Velde].


<hi type="bold">21-22. But he sent ambassadors ... What have I to do with thee, thou king of Judah?--</hi>Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [2Ch 35:23].

21-22. But he sent ambassadors... What have I to do with thee, thou king of Judah?-- Not wishing to spend time, or strength in vain, Necho informed the king of Judah that he had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he had undertaken it by an express commission from God. Commentators are not agreed whether it was really a divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiah did not sin in opposing him; or, if he sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded [2Ch 35:23].


<hi type="bold">24. took him out of that chariot, and put him in the second chariot--</hi>the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.

24. took him out of that chariot, and put him in the second chariot-- the carriage he had for ordinary use, and which would be more comfortable for the royal sufferer than the war chariot. The death of this good king was the subject of universal and lasting regret.


<hi type="bold">25. Jeremiah lamented for Josiah, &c.--</hi>The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (<reference osisRef="Zech.12.11">Zec 12:11</reference>). <chapter eID="2Chr.35"/>

25. Jeremiah lamented for Josiah, &c.-- The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Zec 12:11).


<title type="x-s2">CHAPTER 36</title>
 <reference osisRef="2Chr.36.1-2Chr.36.4">2Ch 36:1-4</reference>. Jehoahaz, Succeeding, Is Deposed by Pharaoh.

<hi type="bold">1. the people of the land took Jehoahaz--</hi>Immediately after Josiah's overthrow and death, the people raised to the throne Shallum (<reference osisRef="1Chr.3.15">1Ch 3:15</reference>), afterwards called Jehoahaz, in preference to his older brother Eliakim, from whom they expected little good. Jehoahaz is said (<reference osisRef="2Kgs.23.30">2Ki 23:30</reference>) to have received at Jerusalem the royal anointing--a ceremony not usually deemed necessary, in circumstances of regular and undisputed succession. But, in the case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election; and, it may be, to render it less likely to be disturbed by Necho, who, like all Egyptians, would associate the idea of sanctity with the regal anointing. He was the youngest son of Josiah, but the popular favorite, probably on account of his martial spirit (<reference osisRef="Ezek.19.3">Eze 19:3</reference>) and determined opposition to the aggressive views of Egypt. At his accession the land was free from idolatry; but this prince, instead of following the footsteps of his excellent father, adopted the criminal policy of his apostatizing predecessors. Through his influence, directly or indirectly used, idolatry rapidly increased (see <reference osisRef="2Kgs.23.32">2Ki 23:32</reference>).

CHAPTER 36 2Ch 36:1-4. Jehoahaz, Succeeding, Is Deposed by Pharaoh. 1. the people of the land took Jehoahaz-- Immediately after Josiah's overthrow and death, the people raised to the throne Shallum (1Ch 3:15), afterwards called Jehoahaz, in preference to his older brother Eliakim, from whom they expected little good. Jehoahaz is said (2Ki 23:30) to have received at Jerusalem the royal anointing--a ceremony not usually deemed necessary, in circumstances of regular and undisputed succession. But, in the case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election; and, it may be, to render it less likely to be disturbed by Necho, who, like all Egyptians, would associate the idea of sanctity with the regal anointing. He was the youngest son of Josiah, but the popular favorite, probably on account of his martial spirit (Eze 19:3) and determined opposition to the aggressive views of Egypt. At his accession the land was free from idolatry; but this prince, instead of following the footsteps of his excellent father, adopted the criminal policy of his apostatizing predecessors. Through his influence, directly or indirectly used, idolatry rapidly increased (see 2Ki 23:32).


<hi type="bold">2. he reigned three months in Jerusalem--</hi>His possession of sovereign power was of but very brief duration; for Necho determined to follow up the advantage he had gained in Judah; and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elected monarch and placed his brother Eliakim or Jehoiakim on the throne, whom he anticipated to be a mere obsequious vassal. The course of events seems to have been this: on receiving intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint which Eliakim brought before him in regard to this matter, Necho set out with a part of his forces to Jerusalem, while the remainder of his troops pursued their way at leisure towards Riblah, laid a tribute on the country, raised Eliakim (Jehoiakim) as his vassal to the throne, and on his departure brought Jehoahaz captive with him to Riblah. The old expositors mostly assumed that Necho, after the battle of Megiddo, marched directly against Carchemish, and then on his return came to Jerusalem. The improbability, indeed the impossibility, of his doing so appears from this: Carchemish was from four hundred to five hundred miles from Megiddo, so that within "three months" an army could not possibly make its way thither, conquer the fenced city of Carchemish, and then march back a still greater distance to Jerusalem, and take that city [Keil].

2. he reigned three months in Jerusalem-- His possession of sovereign power was of but very brief duration; for Necho determined to follow up the advantage he had gained in Judah; and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elected monarch and placed his brother Eliakim or Jehoiakim on the throne, whom he anticipated to be a mere obsequious vassal. The course of events seems to have been this: on receiving intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint which Eliakim brought before him in regard to this matter, Necho set out with a part of his forces to Jerusalem, while the remainder of his troops pursued their way at leisure towards Riblah, laid a tribute on the country, raised Eliakim (Jehoiakim) as his vassal to the throne, and on his departure brought Jehoahaz captive with him to Riblah. The old expositors mostly assumed that Necho, after the battle of Megiddo, marched directly against Carchemish, and then on his return came to Jerusalem. The improbability, indeed the impossibility, of his doing so appears from this: Carchemish was from four hundred to five hundred miles from Megiddo, so that within "three months" an army could not possibly make its way thither, conquer the fenced city of Carchemish, and then march back a still greater distance to Jerusalem, and take that city [Keil].


<hi type="bold">3. an hundred talents of silver--</hi>£3418 15s.

<hi type="bold">and a talent of gold--</hi>£5475; total amount of tribute, £8893 15s.

3. an hundred talents of silver-- £3418 15s. and a talent of gold-- £5475; total amount of tribute, £8893 15s.


<hi type="bold">4. carried him--</hi>Jehoahaz.

<hi type="bold">to Egypt--</hi>There he died (<reference osisRef="Jer.22.10-Jer.22.12">Jr 22:10-12</reference>).

 <reference osisRef="2Chr.36.5-2Chr.36.8">2Ch 36:5-8</reference>. Jehoiakim, Reigning Ill, Is Carried into Babylon.

4. carried him-- Jehoahaz. to Egypt-- There he died (Jr 22:10-12). 2Ch 36:5-8. Jehoiakim, Reigning Ill, Is Carried into Babylon.


<hi type="bold">5. Jehoiakim ... did that which was evil in the sight of the Lord--</hi>He followed the course of his idolatrous predecessors; and the people, to a great extent, disinclined to the reforming policy of his father, eagerly availed themselves of the vicious license which his lax administration restored. His character is portrayed with a masterly hand in the prophecy of Jeremiah (<reference osisRef="Jer.22.13-Jer.22.19">Jr 22:13-19</reference>). As the deputy of the king of Egypt, he departed further than his predecessor from the principles of Josiah's government; and, in trying to meet the insatiable cupidity of his master by grinding exactions from his subjects, he recklessly plunged into all evil.

5. Jehoiakim... did that which was evil in the sight of the Lord-- He followed the course of his idolatrous predecessors; and the people, to a great extent, disinclined to the reforming policy of his father, eagerly availed themselves of the vicious license which his lax administration restored. His character is portrayed with a masterly hand in the prophecy of Jeremiah (Jr 22:13-19). As the deputy of the king of Egypt, he departed further than his predecessor from the principles of Josiah's government; and, in trying to meet the insatiable cupidity of his master by grinding exactions from his subjects, he recklessly plunged into all evil.


<hi type="bold">6. Against him came up Nebuchadnezzar king of Babylon--</hi>This refers to the first expedition of Nebuchadnezzar against Palestine, in the lifetime of his father Nabopolassar, who, being old and infirm, adopted his son as joint sovereign and despatched him, with the command of his army, against the Egyptian invaders of his empire. Nebuchadnezzar defeated them at Carchemish, drove them out of Asia, and reduced all the provinces west of the Euphrates to obedience--among the rest the kingdom of Jehoiakim, who became a vassal of the Assyrian empire (<reference osisRef="2Kgs.24.1">2Ki 24:1</reference>). Jehoiakim at the end of three years threw off the yoke, being probably instigated to revolt by the solicitations of the king of Egypt, who planned a new expedition against Carchemish. But he was completely vanquished by the Babylonian king, who stripped him of all his possessions between the Euphrates and the Nile (<reference osisRef="2Kgs.24.7">2Ki 24:7</reference>). Then marching against the Egyptian's ally in Judah, he took Jerusalem, carried away a portion of the sacred vessels of the temple, perhaps in lieu of the unpaid tribute, and deposited them in the temple of his god, Belus, at Babylon (<reference osisRef="Dan.1.2">Da 1:2</reference>; <reference osisRef="1Cor.5.2">5:2</reference>). Though Jehoiakim had been taken prisoner (and it was designed at first to transport him in chains to Babylon), he was allowed to remain in his tributary kingdom. But having given not long after some new offense, Jerusalem was besieged by a host of Assyrian dependents. In a sally against them Jehoiakim was killed (see on <reference osisRef="2Kgs.24.2-2Kgs.24.7">2Ki 24:2-7</reference>; also <reference osisRef="Jer.22.18">Jr 22:18</reference>, <reference osisRef="Jer.22.19">19</reference>; <reference osisRef="Jer.36.30">36:30</reference>).

6. Against him came up Nebuchadnezzar king of Babylon-- This refers to the first expedition of Nebuchadnezzar against Palestine, in the lifetime of his father Nabopolassar, who, being old and infirm, adopted his son as joint sovereign and despatched him, with the command of his army, against the Egyptian invaders of his empire. Nebuchadnezzar defeated them at Carchemish, drove them out of Asia, and reduced all the provinces west of the Euphrates to obedience--among the rest the kingdom of Jehoiakim, who became a vassal of the Assyrian empire (2Ki 24:1). Jehoiakim at the end of three years threw off the yoke, being probably instigated to revolt by the solicitations of the king of Egypt, who planned a new expedition against Carchemish. But he was completely vanquished by the Babylonian king, who stripped him of all his possessions between the Euphrates and the Nile (2Ki 24:7). Then marching against the Egyptian's ally in Judah, he took Jerusalem, carried away a portion of the sacred vessels of the temple, perhaps in lieu of the unpaid tribute, and deposited them in the temple of his god, Belus, at Babylon (Da 1:2; 5:2). Though Jehoiakim had been taken prisoner (and it was designed at first to transport him in chains to Babylon), he was allowed to remain in his tributary kingdom. But having given not long after some new offense, Jerusalem was besieged by a host of Assyrian dependents. In a sally against them Jehoiakim was killed (see on 2Ki 24:2-7; also Jr 22:18, 19; 36:30).


<hi type="bold">9-10. Jehoiachin was eight years old--</hi>called also Jeconiah or Coniah (<reference osisRef="Jer.22.24">Jr 22:24</reference>)--"eight" should have been "eighteen," as appears from <reference osisRef="2Kgs.24.8">2Ki 24:8</reference>, and also from the full development of his ungodly principles and habits (see <reference osisRef="Ezek.19.5-Ezek.19.7">Eze 19:5-7</reference>). His reign being of so short duration cannot be considered at variance with the prophetic denunciation against his father (<reference osisRef="Jer.36.30">Jr 36:30</reference>). But his appointment by the people gave umbrage to Nebuchadnezzar, who, "when the year was expired" (<reference osisRef="2Chr.36.10">2Ch 36:10</reference>)--that is, in the spring when campaigns usually began--came in person against Jerusalem, captured the city, and sent Jehoiachin in chains to Babylon, removing at the same time all the nobles and most skilful artisans, and pillaging all the remaining treasures both of the temple and palace (see on <reference osisRef="2Kgs.24.8-2Kgs.24.17">2Ki 24:8-17</reference>).

 <reference osisRef="2Chr.36.11-2Chr.36.21">2Ch 36:11-21</reference>. Zedekiah's Reign.

9-10. Jehoiachin was eight years old-- called also Jeconiah or Coniah (Jr 22:24)--"eight" should have been "eighteen," as appears from 2Ki 24:8, and also from the full development of his ungodly principles and habits (see Eze 19:5-7). His reign being of so short duration cannot be considered at variance with the prophetic denunciation against his father (Jr 36:30). But his appointment by the people gave umbrage to Nebuchadnezzar, who, "when the year was expired" (2Ch 36:10)--that is, in the spring when campaigns usually began--came in person against Jerusalem, captured the city, and sent Jehoiachin in chains to Babylon, removing at the same time all the nobles and most skilful artisans, and pillaging all the remaining treasures both of the temple and palace (see on 2Ki 24:8-17). 2Ch 36:11-21. Zedekiah's Reign.


<hi type="bold">11. Zedekiah--</hi>Nebuchadnezzar appointed him. His name, originally Mattaniah, was, according to the custom of Oriental conquerors, changed into Zedekiah. Though the son of Josiah (<reference osisRef="1Chr.3.15">1Ch 3:15</reference>; <reference osisRef="Jer.1.2">Jr 1:2</reference>, <reference osisRef="1Cor.1.3">3</reference>; 37:1), he is called the brother of Jehoiachin (<reference osisRef="2Chr.36.10">2Ch 36:10</reference>), that is, according to the latitude of Hebrew style in words expressing affinity, his relative or kinsman (see <reference osisRef="2Kgs.24.18">2Ki 24:18</reference>; <reference osisRef="2Kgs.25.1-2Kgs.25.21">25:1-21</reference>).

11. Zedekiah-- Nebuchadnezzar appointed him. His name, originally Mattaniah, was, according to the custom of Oriental conquerors, changed into Zedekiah. Though the son of Josiah (1Ch 3:15; Jr 1:2, 3; 37:1), he is called the brother of Jehoiachin (2Ch 36:10), that is, according to the latitude of Hebrew style in words expressing affinity, his relative or kinsman (see 2Ki 24:18; 25:1-21).


<hi type="bold">13. who had made him swear by God--</hi>Zedekiah received his crown on the express condition of taking a solemn oath of fealty to the king of Babylon (<reference osisRef="Ezek.17.13">Eze 17:13</reference>); so that his revolt by joining in a league with Pharaoh-hophra, king of Egypt, involved the crime of perjury. His own pride and obdurate impiety, the incurable idolatry of the nation, and their reckless disregard of prophetic warnings, brought down on his already sadly reduced kingdom the long threatened judgments of God. Nebuchadnezzar, the executioner of the divine vengeance, commenced a third siege of Jerusalem, which, after holding out for a year and a half, was taken in the eleventh year of the reign of Zedekiah. It resulted in the burning of the temple, with, most probably, the ark, and in the overthrow of the kingdom of Judah (see on <reference osisRef="2Kgs.25.1-2Kgs.25.7">2Ki 25:1-7</reference>; <reference osisRef="Ezek.12.13">Eze 12:13</reference>; <reference osisRef="Ezek.17.16">Eze 17:16</reference>).

13. who had made him swear by God-- Zedekiah received his crown on the express condition of taking a solemn oath of fealty to the king of Babylon (Eze 17:13); so that his revolt by joining in a league with Pharaoh-hophra, king of Egypt, involved the crime of perjury. His own pride and obdurate impiety, the incurable idolatry of the nation, and their reckless disregard of prophetic warnings, brought down on his already sadly reduced kingdom the long threatened judgments of God. Nebuchadnezzar, the executioner of the divine vengeance, commenced a third siege of Jerusalem, which, after holding out for a year and a half, was taken in the eleventh year of the reign of Zedekiah. It resulted in the burning of the temple, with, most probably, the ark, and in the overthrow of the kingdom of Judah (see on 2Ki 25:1-7; Eze 12:13; Eze 17:16).


<hi type="bold">21. until the land had enjoyed her sabbaths--</hi>The return of every seventh was to be held as a sabbatic year, a season of rest to all classes, even to the land itself, which was to be fallow. This divine institution, however, was neglected--how soon and how long, appears from the prophecy of Moses (see on <reference osisRef="Lev.26.34">Le 26:34</reference>), and of Jeremiah in this passage (see <reference osisRef="Jer.25.9-Jer.25.12">Jr 25:9-12</reference>), which told that for divine retribution it was now to remain desolate seventy years. As the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God.

 <reference osisRef="2Chr.36.22">2Ch 36:22</reference>, <reference osisRef="2Chr.36.23">23</reference>. Cyrus' Proclamation.

21. until the land had enjoyed her sabbaths-- The return of every seventh was to be held as a sabbatic year, a season of rest to all classes, even to the land itself, which was to be fallow. This divine institution, however, was neglected--how soon and how long, appears from the prophecy of Moses (see on Le 26:34), and of Jeremiah in this passage (see Jr 25:9-12), which told that for divine retribution it was now to remain desolate seventy years. As the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God. 2Ch 36:22, 23. Cyrus' Proclamation.


<hi type="bold">22. the Lord stirred up the spirit of Cyrus--</hi>(See on <reference osisRef="Ezra.1.1-Ezra.1.3">Ezr 1:1-3</reference>). <chapter eID="2Chr.36"/>

22. the Lord stirred up the spirit of Cyrus-- (See on Ezr 1:1-3).


<title type="x-ms">THE BOOK OF EZRA</title>
 Commentary by Robert Jamieson
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Ezra.1.1-Ezra.1.6">Ezr 1:1-6</reference>. Proclamation of Cyrus for Building the Temple.</title>

<hi type="bold">1. in the first year of Cyrus king of Persia--</hi>The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [Hales].

<hi type="bold">that the word of the Lord by the mouth of Jeremiah might be fulfilled--</hi>(See <reference osisRef="Jer.25.12">Jr 25:12</reference>; <reference osisRef="Jer.29.10">29:10</reference>). This reference is a parenthetic statement of the historian, and did not form part of the proclamation.

THE BOOK OF EZRA Commentary by Robert Jamieson CHAPTER 1 Ezr 1:1-6. Proclamation of Cyrus for Building the Temple. 1. in the first year of Cyrus king of Persia-- The Persian empire, including Persia, Media, Babylonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, 536 B.C. [Hales]. that the word of the Lord by the mouth of Jeremiah might be fulfilled-- (See Jr 25:12; 29:10). This reference is a parenthetic statement of the historian, and did not form part of the proclamation.


<hi type="bold">2. The Lord God of heaven hath given me all the kingdoms of the earth--</hi>Though this is in the Oriental style of hyperbole (see also <reference osisRef="Dan.4.1">Da 4:1</reference>), it was literally true that the Persian empire was the greatest ruling power in the world at that time.

<hi type="bold">he hath charged me to build him an house at Jerusalem--</hi>The phraseology of this proclamation, independently of the express testimony of Josephus, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (<reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Isa.46.1-Isa.46.4">46:1-4</reference>). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued "in the first year of Cyrus" [Ezr 1:1], did not take effect till the year following.

2. The Lord God of heaven hath given me all the kingdoms of the earth-- Though this is in the Oriental style of hyperbole (see also Da 4:1), it was literally true that the Persian empire was the greatest ruling power in the world at that time. he hath charged me to build him an house at Jerusalem-- The phraseology of this proclamation, independently of the express testimony of Josephus, affords indisputable evidence that Cyrus had seen (probably through means of Daniel, his venerable prime minister and favorite) those prophecies in which, two hundred years before he was born, his name, his victorious career, and the important services he should render to the Jews were distinctly foretold (Is 44:28; 46:1-4). The existence of predictions so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the duty which had been laid upon him long before his birth. This was the source and origin of the great favor he showed to the Jews. The proclamation, though issued "in the first year of Cyrus" [Ezr 1:1], did not take effect till the year following.


<hi type="bold">3. Who is there among you of all his people--</hi>The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.

3. Who is there among you of all his people-- The purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own country, as well as to recommend those of their countrymen who remained to aid the poor and feeble on their way, and contribute liberally towards the rebuilding of the temple.


<hi type="bold">5-6. Then rose up the chief of the fathers, &c.--</hi>The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (<reference osisRef="1Chr.9.3">1Ch 9:3</reference>), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.

5-6. Then rose up the chief of the fathers, &c.-- The paternal and ecclesiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1Ch 9:3), who retained their attachment to the pure worship of God, naturally took the lead in this movement. Their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They were liberally assisted by multitudes of their captive countrymen, who, born in Babylonia or comfortably established in it by family connections or the possession of property, chose to remain. It seems that their Assyrian friends and neighbors, too, either from a favorable disposition toward the Jewish faith, or from imitation of the court policy, displayed hearty good will and great liberality in aiding and promoting the views of the emigrants.


<title type="x-s3"><reference osisRef="Ezra.1.7-Ezra.1.11">Ezr 1:7-11</reference>. Cyrus Restores the Vessels.</title>

<hi type="bold">7. Cyrus ... brought forth the vessels of the house of the Lord--</hi>Though it is said (<reference osisRef="2Kgs.24.13">2Ki 24:13</reference>) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.

Ezr 1:7-11. Cyrus Restores the Vessels. 7. Cyrus... brought forth the vessels of the house of the Lord-- Though it is said (2Ki 24:13) that these were cut in pieces, that would not be done to the large and magnificent vases; and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut off, that is, from further use in the temple.


<hi type="bold">8. Shesh-bazzar, the prince of Judah--</hi>that is, Zerubbabel, son of Salathiel (compare <reference osisRef="Ezra.3.8">Ezr 3:8</reference>; <reference osisRef="Ezra.5.16">5:16</reference>). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.

8. Shesh-bazzar, the prince of Judah-- that is, Zerubbabel, son of Salathiel (compare Ezr 3:8; 5:16). He was born in Babylon, and called by his family Zerubbabel, that is, stranger or exile in Babylon. Shesh-bazzar, signifying "fire-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah.


<hi type="bold">11. All the vessels of gold and of silver were five thousand and four hundred--</hi>The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text.

<hi type="bold">them of the captivity that were brought up from Babylon unto Jerusalem--</hi>All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period. <chapter eID="Ezra.1"/>

11. All the vessels of gold and of silver were five thousand and four hundred-- The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the inventory of the whole, including great and small, came to the gross sum stated in the text. them of the captivity that were brought up from Babylon unto Jerusalem-- All the Jewish exiles did not embrace the privilege which the Persian king granted them. The great proportion, born in Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehemiah at a still later period.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Ezra.2.1-Ezra.2.70">Ezr 2:1-70</reference>. Number of the People That Turned.</title>

<hi type="bold">1. children of the province--</hi>that is, Judea (<reference osisRef="Ezra.5.8">Ezr 5:8</reference>), so called as being now reduced from an illustrious, independent, and powerful kingdom to an obscure, servile, tributary province of the Persian empire. This name is applied by the sacred historian to intimate that the Jewish exiles, though now released from captivity and allowed to return into their own land, were still the subjects of Cyrus, inhabiting a province dependent upon Persia.

<hi type="bold">came again unto Jerusalem and Judah, every one unto his city--</hi>either the city that had been occupied by his ancestors, or, as most parts of Judea were then either desolate or possessed by others, the city that was rebuilt and allotted to him now.

CHAPTER 2 Ezr 2:1-70. Number of the People That Turned. 1. children of the province-- that is, Judea (Ezr 5:8), so called as being now reduced from an illustrious, independent, and powerful kingdom to an obscure, servile, tributary province of the Persian empire. This name is applied by the sacred historian to intimate that the Jewish exiles, though now released from captivity and allowed to return into their own land, were still the subjects of Cyrus, inhabiting a province dependent upon Persia. came again unto Jerusalem and Judah, every one unto his city-- either the city that had been occupied by his ancestors, or, as most parts of Judea were then either desolate or possessed by others, the city that was rebuilt and allotted to him now.


<hi type="bold">2. Which came with Zerubbabel--</hi>He was the chief or leader of the first band of returning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Persian archives, in which the register was preserved: conspicuous in the number are Jeshua, the high priest, and Nehemiah.

2. Which came with Zerubbabel-- He was the chief or leader of the first band of returning exiles. The names of other influential persons who were associated in the conducting of the caravans are also mentioned, being extracted probably from the Persian archives, in which the register was preserved: conspicuous in the number are Jeshua, the high priest, and Nehemiah.


<hi type="bold">3. The children--</hi>This word, as used throughout this catalogue, means "posterity" or "descendants."

3. The children-- This word, as used throughout this catalogue, means "posterity" or "descendants."


<hi type="bold">5. children of Arah, seven hundred seventy and five--</hi>The number is stated in <reference osisRef="Neh.7.10">Ne 7:10</reference> to have been only six hundred fifty-two. It is probable that all mentioned as belonging to this family repaired to the general place of rendezvous, or had enrolled their names at first as intending to go; but in the interval of preparation, some died, others were prevented by sickness or insurmountable obstacles, so that ultimately no more than six hundred fifty-two came to Jerusalem.

5. children of Arah, seven hundred seventy and five-- The number is stated in Ne 7:10 to have been only six hundred fifty-two. It is probable that all mentioned as belonging to this family repaired to the general place of rendezvous, or had enrolled their names at first as intending to go; but in the interval of preparation, some died, others were prevented by sickness or insurmountable obstacles, so that ultimately no more than six hundred fifty-two came to Jerusalem.


<hi type="bold">23. The men of Anathoth--</hi>It is pleasant to see so many of this Jewish town returning. It was a city of the Levites; but the people spurned Jeremiah's warning and called forth against themselves one of his severest predictions (<reference osisRef="Jer.32.27-Jer.32.35">Jr 32:27-35</reference>). This prophecy was fulfilled in the Assyrian conquest. Anathoth was laid waste and continued a heap of ruins. But the people, having been brought during the captivity to a better state of mind, returned, and their city was rebuilt.

23. The men of Anathoth-- It is pleasant to see so many of this Jewish town returning. It was a city of the Levites; but the people spurned Jeremiah's warning and called forth against themselves one of his severest predictions (Jr 32:27-35). This prophecy was fulfilled in the Assyrian conquest. Anathoth was laid waste and continued a heap of ruins. But the people, having been brought during the captivity to a better state of mind, returned, and their city was rebuilt.


<hi type="bold">36-39. The priests--</hi>Each of their families was ranged under its prince or head, like those of the other tribes. It will be remembered that the whole body was divided into twenty-four courses, one of which, in rotation, discharged the sacerdotal duties every week, and each division was called after the name of its first prince or chief. It appears from this passage that only four of the courses of the priests returned from the Babylonish captivity; but these four courses were afterwards, as the families increased, divided into twenty-four, which were distinguished by the names of the original courses appointed by David [1Ch 23:6-13]. Hence we find the course of Abijah or Abia (<reference osisRef="1Chr.24.10">1Ch 24:10</reference>) subsisting at the commencement of the Christian era (<reference osisRef="Luke.1.5">Lu 1:5</reference>).

36-39. The priests-- Each of their families was ranged under its prince or head, like those of the other tribes. It will be remembered that the whole body was divided into twenty-four courses, one of which, in rotation, discharged the sacerdotal duties every week, and each division was called after the name of its first prince or chief. It appears from this passage that only four of the courses of the priests returned from the Babylonish captivity; but these four courses were afterwards, as the families increased, divided into twenty-four, which were distinguished by the names of the original courses appointed by David [1Ch 23:6-13]. Hence we find the course of Abijah or Abia (1Ch 24:10) subsisting at the commencement of the Christian era (Lu 1:5).


<hi type="bold">55. The children of Solomon's servants--</hi>either the strangers that monarch enlisted in the building of the temple, or those who lived in his palace, which was deemed a high honor.

55. The children of Solomon's servants-- either the strangers that monarch enlisted in the building of the temple, or those who lived in his palace, which was deemed a high honor.


<hi type="bold">61-62. the children of Barzillai--</hi>He preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than to be of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood.

61-62. the children of Barzillai-- He preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than to be of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood.


<hi type="bold">63. Tirshatha--</hi>a title borne by the Persian governors of Judea (see also Ne 7:65-70; 8:9; <reference osisRef="Neh.10.1">10:1</reference>). It is derived from the Persian torsh ("severe"), and is equivalent to "your severity," "your awfulness."

63. Tirshatha-- a title borne by the Persian governors of Judea (see also Ne 7:65-70; 8:9; 10:1). It is derived from the Persian torsh ("severe"), and is equivalent to "your severity," "your awfulness."