Wars, with Rasin and Phacee, 4 K. xv. 37. --- Juda. What concerned both kingdoms was carefully preserved; and Esdras informs us from what records he composed this work. C. CHAPTER XXVII. Benennon, "the son of Ennom," 4 K. xvi. --- Consecrated. Heb. "burnt." H. Tree. Remarkable for its size and beauty; as the heathens supposed that some deity lay there concealed. Mariana. T. Booty. Heb. "number of captives." H. --- The two kings had besieged Jerusalem without success: (4 K.) but now their forces were divided. M. --- The motives of this war were unjust, (Micheas ii. 8.) CHAPTER XXVIII. At the same time, is not in Hebrew (C.) or Sept. H. --- Zechri, one of the generals of Phacee, slew the king's son, &c. after the engagement. --- Next. Joseph and Aman enjoyed the like dignity, Gen. xli. 42., and Esther xiii. 3. The high priests had also seconds, 4 K. xxv. 18. Sept. "vicar of the king." C. Heaven, and cries for vengeance against you. Though God designed to punish his people, your cruelty will not be excused. H. --- The effect of this remonstrance, shews that all the kingdom of Israel was not devoid (C.) of feeling and religion. H. --- They set a noble example for Christian princes to follow after a victory. D. God, who forbids this, Lev. xxv. 43., and Micheas ii. 8, 9. Heb. "are there not with you, yea, with you, sins against?" &c. If Juda have deserved punishment, reflect if you also be not guilty, v. 13. Sept. "Behold, am I not here with you to bear witness to the Lord?" Our, is expressed in Heb. and Sept. These people justly confess that they stand in need of pardon, without adding fresh crimes. H. --- The cruel treatment of the people of Juda, and the design to make them slaves, were grievous sins. C. Above. Heb. "by name." They deserved to be immortalized. H. --- Anointed. This was very common, (M.) and refreshing. Celsus i. 3. Kings. Heb. "kings." But Sept. have the singular, 4 K. xvi. 7. And. Sept. "Because the Edomites had come,...and taken many prisoners." Prot. "for again," &c. H. Gamzo. Syriac, "Garam," perhaps Gaza, (C.) or a city south of Juda. M. Of Juda. Heb. "Israel." But the Sept. have "Juda." H. --- The names are often used promiscuously. C. --- For he. Sept. "because he or it had apostatised from the Lord." --- Script. Prot. "he made Judah naked, and transgressed sore," &c. Thus were the idolatrous Israelites exposed to shame and misery, after they had adored the golden calf, Ex. xxxii. 25. H. --- In the Bacchanalian riots, the pagans threw off their garments, to shew that they trusted entirely in their false gods. T. --- Achaz had plunged his country in distress, (C.) both of soul and body, (H.) by his scandalous deportment. C. --- Of all help, is added by way of explanation; (T.) as God would no longer rescue his rebellious people from the hands of the enemy. H. And. Heb. and Sept. "And....the king....came against him, and smote him." Hebrew continues, "but strengthened him not" in the end; though he had been invited, (v. 16.; H.) and had actually made a diversion in favour of Achaz. But not being satisfied, he afterwards returned, and made cruel havoc in the country, imposing tribute upon the king, v. 21., 4 K. xvi. 7., and xviii. 7. It is therefore unnecessary to correct the Hebrew, with Grotius, to make it agree with 4 K. xvi. 7. Thus---he "came to his aid, and relieved him from his distress, (v. 21,) and granted him assistance." Gifts. Tribute. C. --- Heb. "and gave it to, &c.: but he did not help him." H. Moreover. Sept. "but to distress him." --- Wicked policy availeth nothing, but entails much evil. W. --- King. Heb. "that king Achaz." The sacred writer thus stigmatizes the impious king, who grew worse the more he was scourged. H. --- This was the monster, which could not be tamed. Amama --- Eva. "ille," is five times used as a reproach, and often to signify applause. Kimchi --- By himself, is an addition. Amama --- It gives us to understand (H.) that Achaz acted thus of his own accord. C. --- Sept. "And king Achaz said, I will studiously seek the gods of Damascus, who have buffetted me," &c. H. --- This resolution he took while the arms of Rasin were formidable to him: but he put it in execution after the king of Assyria had delivered him, when he went to Damascus to return him thanks, 4 K. xvi. 10. This stupid blindness and impiety irritated God so much, that he abandoned Juda to the arms of the king, who had been called in as a protector. How could he expect aid from gods who had suffered their own country and people of Damascus to fall a prey to the invader! C. God: first through fear of the Assyrian, (4 K.) but afterwards he permitted it to continue in the same state of irreligion. C. --- So easily do people fall into this abyss, who begin to neglect instruction! H. --- Ezechias took care to open the temple again, C. xxix. 3. C. --- None of the former kings had dared (H.) to prohibit the worship of the true God. T. Israel is put as comprising Juda. H. C. xx. 34., and xxiv. 16., &c. C. Abia. The last syllable is neglected, 4 K. xviii. 2. H. --- Some assert that she was a descendant of the high priest, who had been stoned. S. Jerom, Trad. C. xxiv. 20. T. Reign, in the assembly, which met to recognize his authority. Lyranus --- Them, adorning them with plates of gold, 4 K. xviii. 16. Street, or court, before the eastern gate. C. Sanctuary, or temple, v. 7. The Jews suppose that idols had been placed in the very sanctuary: (Lyranus) but why then were the doors shut? C. Sanctuary, or court of the priests, where the victims were slain. The blood of some was taken into the most holy place, on the day of expiation. C. Trouble. Heb. zuae, (H.) is rendered vexation, Isaias xxviii. 19. Sept. "ecstasy." The Jews were frequently driven from their homes. M. --- There were at a loss what to do, confounded and despised. H. Wives. C. xxviii. 8. C. --- So had the wives and family of king Joram been treated, C. xxi. H. Covenant, swearing to observe the law given by Moses. M. Negligent. Heb. adds, "now," when every thing tends to open your eyes. H. Cedron, as Josias did with the idolatrous altars, 4 K. xxiii. 12. The priests brought what was unclean from the inner temple into the porch. H. --- This labour lasted eight days, as the cleansing of the porches had done. C. D. Month, Nisan, corresponding with our March, (M.) when Ezechias began his reign. Salien, the year of the world 3309. Defiled. Heb. "cast out (C.) in his." --- Forth. Heb. and Sept. "We have prepared and purified, behold they are," &c. H. Seven. Only one was prescribed for sins of ignorance, Lev. iv. 13, 22. S. Jerom, Trad. --- But the late transgressions were of a different nature; and the king consults his zeal, rather than what he was absolutely obliged to do. --- Juda, to expiate the sins of the royal family, of priests, and people. They laid. The king and princes of the people confessed their sins, Lev. iv. 15. Prophet. Moses had not required music, except on some occasions, Num. x. 10. But David acted by God's authority. The institution was designed to promote piety, and a love for religious meetings. Such sacred ceremonies are not to be considered as human inventions, for it was, &c. They command our utmost respect. C. CHAPTER XXIX. Prepared, or ordained. M. --- Heb. "with the instruments, by David." Princes of the priests. H. --- Words; psalms. T. --- Asaph, so famous for music. He had composed some psalms, (C.) and twelve bear his name. T. --- But he might only have set them to music, (H.) or his band sung them. D. --- Knee. Prot. "head." Sept. "they prostrated themselves." Added. Heb. and Sept. "answered," a term used in Scripture, though no question had been proposed. H. --- Filled. You are, in some sense, priests. Prot. "you have consecrated yourselves." The people brought victims but the priests poured the blood round the altar, v. 34. H. Sheep, for peace-offerings. Junius) C. --- They destined these victims for the use of the temple, (T.) that none might be wanting afterwards. C. Holocausts, as the law required, Lev. i. 6. See C. xxxv. 11. The skin might be taken off other victims, by laics. --- Priests. Syriac, "The Levites were more timid, or reserved than the priests, to purify themselves." C. --- Both are indirectly accused of negligence, C. xxx. 15. The Hebrew seems to give the preference to the latter, "for the Levites were more upright of heart, (Sept., willing) to purify themselves than the priests." But the Alexandrian Sept. may well agree with the Vulgate. The ceremonies attending the purification of both, may be seen Ex. xxix. 1., and Num. viii. 6. H. --- The priests had not sufficient time to collect themselves with the purity required, on such a short warning; and the paucity induced the king to put off the Passover till the next month, C. xxx. 3, 15. Because. Heb. and Sept. "that the Lord had disposed his people, for the thing was done suddenly," (H.) to place no obstacle to this sudden change from one extreme to the other, at a time when the king was scarcely established on the throne. C. --- Thus the people of England rejoiced, when the Catholic religion was re-established by the means of queen Mary and cardinal Pole. Philips. 9. --- But the minds of the people are very fickle. Regis ad exemplum totus componitur orbis. Still the joy may show, that all love for truth is "not extinct," as the Cardinal argued from the people's conduct. Poli. ep. H. Manasses. The pious king thought he might give a general invitation, without umbrage. King Osee was not so impious as his predecessors, 4 K. xvii. 2. Afflictions had made his people more docile. The Jews say (C.) that the golden calves had been taken away by the Assyrians, and that the king removed the guards, which had been placed to hinder his subjects from repairing to Jerusalem. M. Salien, the year of the world 3305. --- Ezechias writes privately to the house of Joseph, as the people were prouder on account of the royal dignity. S. Jerom, Trad. Month. The Rabbins pretend that the king intercalated the second Adar, contrary to the rule and advice of the wise, and the that he ought to have allowed those who were pure to celebrate the feast in due time. Selden, Syn. ii. 1. --- But the Caraite Jews deny this pretended leap-year; and we see that Ezechias acted according to the advice of the princes, and that the Scripture praises his conduct. C. --- Those who had a lawful impediment, were authorized to put off the feast till the second month, Num. ix. 10. The nation was under this predicament, as they had not priests at hand, (T.) nor were they assembled. D. Many. None had kept the Phase this year. H. --- But those of Israel had not done it for a long time. Grotius --- Heb. "for they had not long before done according to the Scripture." Sept. "the multitude had not done," &c. C. --- Yet, even in the worst times, Tobias, (i. 6.) and other zealous souls, contrived to comply with their duty. H. Posts. Literally, "runners or couriers." H. --- King. Heb. "kings." Phul and Thelgathphalnasar. The latter had taken away some tribes, 4 K. xv. 20, 29. C. Destruction. Sept. "solitude." Prot. "desolation." Yield. Literally, "give your hands," (H.) in sign of submission (C.) and fidelity. Sept. "give glory." Brethren. God sometimes spares one for the sake of another. H. Zabulon. Aser and Nephthali lay more to the north. But they were also invited, as well as the few who might remain on the other side the Jordan, 1 Paralipomenon v. 26. At least, we find that some of Aser came, v. 11. Thus those, who had been invited last, came first, while Ephraim continued more stubborn; (v. 18) and the greatest part derided the messengers, as we still see too frequently verified in the days of the gospel. H. Yielding. Sept. "were converted." Prot. "humbled themselves, and came." H. Hand; grace (M.) and power, to endure such unanimity. Burnt, both vessels and altars. C. --- To idols, corresponding with the Sept. "the false ones," and is added by way of explanation, unless it be lost in Hebrew. The illegal (H.) altars had been set up by Achaz, C. xxviii. 24. M. At length. Sept. "were converted." Heb. "ashamed, and sanctified themselves." H. --- The ceremonies of purification for priests were longer, (chap. xxix. 34.) and the sacred ministers were ashamed to be outdone by the people. M. Levites, who received the paschal lambs from the unsanctified. M. --- The law does not require the ministry of the tribe of Levi for this purpose, as each one might kill the paschal victim at home. But the people were not sufficiently purified on this occasion. Lyranus --- At other times, laics killed the victims, if they were clean, Ex. xii. 6. After the tabernacle was set up, the priests poured out the blood on the altar; and, in latter ages, they slew the victim according to Grotius. But the texts of Josephus (x. 5., and Jewish Wars vi. 45. Lat. vii. 17.; H.) are inconclusive; and Philo repeatedly assert that, on one day, the law authorizes all the people to sacrifice: and, though he lived at Alexandria, his testimony respecting a fact of public notoriety, is not to be rejected. Only the unclean applied to the Levites on this occasion, and the latter had no more right to sacrifice than the rest. C. For. Prot. "for every one that was not clean, to sanctify them unto the Lord." Sept. "not able to be purified to the Lord." H. --- The priests alone continued to pour the blood on the altar, till the destruction of the temple. C. Ephraim and....Issachar had not been mentioned before, v. 18. H. --- Some indulgence was shewn to the tribes of Israel, which had been so long rebellious, for fear lest they should return no more; and because they had shewn a good will in procuring the Levites to slay the victims for them, as that was rightly judged a more sacred action than to partake of the feast. The law forbade, nevertheless, the unclean to approach to any thing sacred, Lev. xv. 31., and xxii. 4., and Num. ix. 6. C. --- But a dispensation was granted, (M.) as the Passover could not be celebrated in any but the first or the second month. The people had come with such eagerness, that they had not time to acquire the purity required. C. --- They were however truly penitent, and God dispensed with them. W. Merciful; literally, "appeased." Heb. and Sept. "healed." S. Jerom (Trad.) says, "It was asserted that no unclean person could taste the Phase, but death presently ensued; and they understood that the Lord was appeased, because those who eat did not die." H. --- Heb. girpa may, however, denote that God "pardoned," or did not impute the uncleanness to the people. Schindler, and C. xxxvi. 16., and Isaias vi. 10. Days. It seems all the observances had been omitted in the first month. The Jews teach, that those who have complied with those prescriptions, which require no particular purity, are not bound to keep the festival for seven days, nor to abstain from leavened bread the second month. --- That agreed. Heb. and Sept. "of strength," sonorous, (M.) which they played on with all their force, or which sounded for the divine power. C. Heart; encouraged them to bear the fatigue for other seven days. --- Lord; being of good dispositions, (C.) and able musicians. Sa) M. --- Praising. Prot. "making confession to." But the sense is the same. H. --- During the seven days, unleavened bread and peace-offerings were used, v. 24. C. Joy, though not prescribed by the law. M. --- This we should call a work of supererogation, (W.) which gives Protestants so much offence. H. Proselytes, who had embraced the Jewish law: the rest were not allowed to partake of the paschal victims, Ex. xii. 48. Israel: as many of the tribes came to join with their brethren of Juda. Levites. These only applauded the solemn blessings, which were given by the priests, Num. vi. 24. C. --- God is said to reside in heaven, because he there displays his glory to the blessed. D.