City. Probably before it was besieged by Sennacherib, 2 Paralipomenon xxxii. 4. --- Juda, and in the works of Isaias, 2 Paralipomenon xxxii. 32., and Isaias xxxvii., xxxviii., and xxxix. The prophet gives us the canticle of this pious king, who shone with so great splendour, and did so much for the good of his people, chap. xviii. 4, 5., and Ecclesiasticus xlviii. 19. (Calmet) --- He generously opposed the reign of vice, and though threatened with the most imminent dangers, came off with victory. Thus Jesus Christ declared war against idolatry and all vice, and established his Church in the midst of persecution. (Haydock) --- Ezechias was conducted to the gates of death, and brought back; Christ rose victorious from the grave, as the holy king seems to have foreseen, Isaias xxxviii. 19. (Calmet) CHAPTER XX. Twelve. Being born three years after his father's recovery. --- Fifty. Including the years of captivity. Idols. Hebrew, "abominations," (Calmet) as their worship was attended with the greatest infamy and dissolution, and was in itself the source of God's chastisements. (Haydock) Groves. Hebrew Ashera, "the grove," or the idol of Astarte, (Calmet) as both were worshipped. (Haydock) --- Achab, whom he imitated also in spilling the blood of the saints. (Menochius) Altars, in honour of the sun, moon, and stars, (Haydock) in the courts of the priests and of the people, 2 Paralipomenon xxxiii. 4. Fire, for purification, or as a holocaust to Moloch. See chap. xvi. 3. --- Divination, or, "he observed times," Arabic. (Montanus) --- Omens. Protestants, "used enchantments," (Haydock) by means of brass or of serpents, &c. (Calmet) --- Septuagint agrees with the Vulgate, "he took notice of birds." (Haydock) --- Pythons. That is, diviners by spirits (Challoner) particularly by Apollo. He authorized and encouraged such ventriloquists, &c., Leviticus xix. 31. --- Soothsayers, who inspected the entrails of victims, to foretell future things. (Calmet) --- Protestants, "He dealt with familiar spirits and wizards." (Haydock) Of the grove. Hebrew, "a graven thing of Ashera," the grove or Astarte, (Haydock) ver. 3. This was an engraving in sculpture of a sacred grove. (Sa) (Chap. xxiii. 6.) (Tirinus) --- My name. I alone will be adored, and there allow an altar to be erected. (Haydock) More, because they had received more favours and instructions from above. (Worthington) Prophets, Joel, Osee, Amos, Nahum, Jonas, Abdias, Micheas, and particularly by Isaias, who was related to the king. (Tirinus) --- Tradition informs us, that Manasses was so irritated, that he ordered Isaias to be slain with a wooden saw, (St. Augustine, City of God xviii. 24.) for greater torment; (Calmet) and his companions were daily executed, Josephus, [Antiquities?] x. 3. --- Isaias (xxii. 13.) seems to pronounce his sin irremissible, (Calmet) or that he should not, at least, escape the punishment of it, as long as he lived. But we are assured that the eyes of Manasses were at last opened by adversity, and that he performed many laudable things after his return from captivity; (2 Paralipomenon xxxiii.) so that the latter part of his reign resembled that of his father; though the beginning had been like that of the impious Achab. His coming to the throne so soon, before his pious father could have time to impress upon his mind the truths of salvation, had nearly proved his ruin. The sins of my youth, and my ignorances, remember not, O Lord, Psalm xxiv. 7. (Haydock) Doings. Hebrew, "idols," ver. 2. See chap. xvii. 12. (Haydock) Tingle, through astonishment, as if he had been stunned with too loud a noise, 1 Kings iii. 11. (Calmet) The line, or rope, to pull down the walls, Lamentations ii. 8., (Calmet) and 2 Kings xvii. 13. Jerusalem, which has imitated Samaria in sinning, shall experience the same fate; the same weight of punishment shall fall upon the royal family, as upon the house of Achab. (Haydock) --- The prophets frequently entitle their menaces a weight, or burden, Isaias xiii. 1. (Menochius) --- Septuagint have, "the balance of the house," &c., as if God had weighed all the good and evil, and would now reward the people accordingly, (Haydock) with judgment. (Du Hamel) --- Table, or board, covered with wax. The ancients were accustomed to write in this manner with a style which was sharp at one end and blunt at the other. Altera pars revocat quicquid pars altera fecit. (\'c6nig. Symponii.) When the wax was rendered smooth, no vestige of the former writing could appear, and God threatened to destroy Jerusalem, in like manner. Hebrew is variously translated. (Calmet) --- Septuagint, "I will wipe out Jerusalem as an alabaster vase is wiped, and turned downwards." Protestants, "as a man wipeth a dish, wiping it and turning it upside down." (Haydock) --- Often. 1. Under Manasses; 2. under Josias and Joachaz; 3. under the last kings of Juda, 2 Paralipomenon xxiii., &c. (Tirinus) Leave. Septuagint, "with horror," Greek: apeasomai (Haydock) "I will cast off." So Chaldean, Syriac, &c. --- Remnants. Juda, &c., who shall be treated like the ten tribes. (Calmet) --- All shared in the punishment, though some preserved the true religion, Psalm lxxxviii. 35. (Worthington) Mouth. Chaldean, "extremity." All was full of blood, and impure idols, ver. 11. --- Besides, "without" mentioning his other scandalous sins of idolatry. Sinned. It is rather wonderful that his repentance is not here noticed; but we find it mentioned [in] 2 Paralipomenon xxxiii. 12. (Haydock) --- He was probably taken prisoner by Thartan, general of Sargon, or Asarhaddon, who had reunited the two kingdoms of Assyria and Babylon, Isaias xx. 1. In prison Manasses composed a penitential prayer, which is not absolutely rejected by the Church, but left in the rank of Apocryphal writings; (Calmet) the authority of which is not clearly ascertained. (Haydock) --- The Greek church admits this prayer into her Euchologium, (Calmet) or Office-book. (Haydock) --- Being liberated, probably by Saosduchin, Manasses did all things well, only he left the high places, where the people had been accustomed to sacrifice to the Lord. Hozai wrote his history, 2 Paralipomenon xxxiii. 19. Oza, a private man, to whom it had belonged; (Menochius) or the place where the Levite had been punished for touching the ark; (1 Kings vi. 8.) or, in fine, the garden to which king Ozias had retired after he became a leper. (Calmet) --- It is said, that Manasses chose this place for his tomb out of humility. (Grotius) CHAPTER XXI. Done, in his youth, flattering himself that he should also repent, when he had gratified his passions (Glycas) but God presently chastised this presumption, after suffering him to reign only two years. (Tirinus) Eight years. After he had reigned other eight, being still but a boy, he began more seriously to seek the Lord, and purified his dominions, and the neighbouring country, from all the vestiges of idolatry, 2 Paralipomenon xxxiii. 3. He was one of the three most excellent kings of Juda, (Haydock) and might be said to be the last; as those who followed were displaced at pleasure by Egypt, &c. (Du Hamel) Scribe of. Hebrew, "to the temple." (Chaldean; Syriac, &c.) It is not certain that there was such an officer as scribe of the temple; but the king's secretary was ordered by Joas to take an account of the money contributed, chap. xii. 10. (Calmet) --- Josias followed the same plan. (Tirinus) Together, so as to be reduced into a mass, and refined by fire. (Pagnin) --- Septuagint, "seal up the money." Protestants, "that he may sum the silver which," &c. (Haydock) --- Let him make all be paid up that is due, (Piscator) and cease to demand any more. --- Door-keepers. Their office was of some consequence, 1 Paralipomenon ix. 26, 29. (Calmet) Overseers, or undertakers. (Grotius) --- People of the great respectability were selected, so that no reckoning with them was requisite, ver. 7. (Haydock) --- They were thus encouraged to do the work with greater perfection. (Calmet) The book of the law, (that is, Deuteronomy.; Challoner.; St. Chrysostom, hom. 9. in Matthew) or the Pentateuch. (Josephus) --- Achaz, Manasses, and Amon, had burnt (R. Solomon) as many copies as they could, (Haydock) but some zealous priests had concealed this copy, in a box, in the wall of the temple, (Lyranus) or in the treasury adjoining it. The very hand writing of Moses, containing the record of the covenant, (or the 28, 29, 30, and 31st chapters of Deuteronomy) which was placed in (Calmet) or beside the ark, was now happily discovered. (Haydock) --- It seems it had been misplaced, as the ark itself had been removed, 2 Paralipomenon xxiv. 14., and xxxv. 3. This venerable monument, and the dreadful menaces which it denounced, made the deepest impression upon all, as we should read the autographs of St. Matthew, &c., with far greater respect and emotion than we do the printed copies. It is not at all probably that all the books of Scripture had been destroyed, as there were always some religious souls in both kingdoms; and if some kings had already made the impious attempt, (Haydock) of which, however, they are never accused in Scripture, they would not have been able to carry their malicious designs into effect. Josias had, before his 18th year, made many excellent regulations, conformably to the law, which was well understood, and carefully preserved by the priests and prophets, (Calmet) 2 Paralipomenon xvii. 9. --- Read it. Scribes were generally chosen from among the Levites. (Calmet) Garments, through zeal for God's honour, and fear of his indignation. (Menochius) Holda. She is known only by this honourable embassy. It is rather wonderful that Jeremias was not consulted, as he had began to prophesy five years before. But he probably resided at Anathoth. Sophonias appeared, perhaps, only towards the end of the reign of Josias. (Calmet) --- The Second, a street, or part of the city so called; in Hebrew, Massem. (Challoner) --- The Septuagint retain this word, (Menochius) or rather, "in Masena;" Hebrew mishne. (Haydock) --- Manasses inclosed Jerusalem with a second wall, (2 Paralipomenon xxxiii. 14.; Calmet) unless this was done by his father, 2 Paralipomenon xxxii. 5. (Tirinus) --- Here Holda is said to have kept a school. (Calmet) --- Chaldean, "the house of doctrine," a lace next in importance to the temple. (Vatable) --- St. Jerome speaks of this Second, as of a gate, or part of Jerusalem, between the inner and the outer wall. (Contra Pelag, 2 Irad. in 2 Par. and in Sophon. i. 10.) (Menochius) CHAPTER XXII. Peace, before these horrors overtake the city. Josias was interred with all the usual honours, have[having?] fallen in battle, chap. xxiii. 29. (Calmet) --- Instead of peace, the Alexandrian Septuagint reads, "in Jerusalem," to which city Josias was brought from Mageddo, where he had perhaps rashly attacked the king of Egypt, with whom he had not been engaged in war. (Haydock) --- This last good king was given to Juda, that he people might not pretend that they were forced to embrace idolatry by the royal power. (St. Jerome) (Du Hamel) Prophets. Chaldean, "scribes." But there were many prophets at this time, who were ordered to come and renew the covenant with God. --- He read, in person, acting as a mediator, in imitation of Moses, Josue, Samuel, Joiada, and Ezechias. (Calmet) The step. His tribune or tribunal, a more eminent place, from whence he might be seen and heard by the people. (Challoner) --- This brazen tribune is described [in] chap. xi. 14., and 2 Paralipomenon vi. 12. --- To the covenant, but with much less exactitude than the king. (Calmet) Order, who presided over the 24 classes of inferior priests. (Menochius) --- Jonathas understands it of those who supplied the place of the high priest when he could not attend. (Grotius) --- Baal, the sun: (Calmet) in Hebrew, "for." --- The grove, Astarte, or the moon. (Haydock) --- Cedron, to the east and south of Jerusalem, where Topheth and the sepulchres of the poor, and all unclean things, were placed. Here the pagans burnt their children in honour of Moloch. See 3 Kings xv. 13., and 2 Paralipomenon xxix. 16., and xxx. 14. --- Bethel, out of contempt for the golden calf, (Haydock) and to remove those impurities to a greater distance. (Calmet) Soothsayers. Protestants, "the idolatrous priests." Grotius thinks that camilli, or "ministers of the gods," (Serv.[Servius?] and Varro. vi.) may be derived from the Hebrew hacemarim, "the black-vested," or cryers. The Rabbins give this title in derision to the religious of the Christian Church. There were some melanophori, or people "in black," who honoured Isis, or the moon, by this dress; as if to condole with her on the absence of the sun. Plutarch Apuleius describes a shining black veil, which was carried in the procession of her statue. --- Baal. Hebrew, "to Baal the son;" (Calmet) or rather, "to Baal, to the son." (Haydock) --- The Hebrew mazatoth, (Calmet) Septuagint Mazouroth (Haydock) is not better understood. St. Jerome translates signs of the zodiac; others have, influences, planets, Lucifer, Venus, &c. Job (xxxviii. 32.) designates some stars by the name of Mozruth, and Mozrim. (Calmet) Grove. The idol of Astarte, or the representation of a grove in sculpture. (Haydock) --- People, who were not rich enough to have a sepulchre. Jeremias (xix. 11.) threatens the people of Jerusalem with such a burial. (Calmet) --- The common people here means the idolaters, 2 Paralipomenon xxxiv. 4. (Haydock) Effeminate. Hebrew, "consecrated" (Calmet) or "initiated" (Montanus) in the obscene mysteries of idols. See Deuteronomy xxiii. 18., and 3 Kings xv. 12., and 2 Machabees vi. 4. These men prostituted themselves (Menochius) even in that sacred place. (Calmet) --- Protestants, "he broke down the houses of the Sodomites, that were by the house of the Lord, where the women wove hangings for the grove." These hangings, tents, or dwellings, (Haydock) were destined for the idol; (Syriac, &c.) or they were intended to hid the abominations which were committed. They were called "tents of the daughters," chap. xvii. 30. (Calmet) --- For. Literally, "of the grove:" luci. But the other translation is conformable to the Septuagint. (Vatable, &c.) (Haydock) Bersabee; to which the Israelites went in pilgrimages, Amos v. 5. This place was situated at the southern extremity of the dominions of Juda, as Gabaa was at the northern. The priests being unable to offer sacrifice in the temple, and desirous to gain a livelihood, had been so weak as to conform to the illegal practices of the country; though they seem to have intended to worship God, Deuteronomy xii. 11. --- Altars. These might also be consecrated to the true God, but they were forbidden. There were others, placed in similar situations, in honour of Trivia, or the moon, Isaias lvii. 8., and lxv. 11. (Calmet) --- City, to a person entering. (Chaldean) Josue was the chief lay-judge, or magistrate. (Menochius) Brethren. Thus people are degraded in the Christian Church, that they may suffer some confusion (Calmet) in this world, and repent. (Haydock) --- The priests, who had offered sacrifice unlawfully, where only permitted to perform the minor offices; but provision was made for their support, that they might not be tempted to relapse, Leviticus xxi. 17, 22., and Ezechiel xliv. 10. (Calmet) --- They were reduced to the rank of Levites. (Menochius) Defiled, or declared it unlawful. (Menochius) --- Topheth may signify "a drum;" which the Jews say the idolaters beat, to prevent their childrens' cries from being heard, when they were burning in the arms of Moloch. St. Jerome interprets it "latitude," as the vale was very wide, and beautifully adorned with gardens and springs. It formed a part of the vale of Josaphat and of Cedron; (Calmet) or the same valley went by these different names, as well as (Haydock) by that of Geh-hinnon, "the vale of Ennom," whence Gehenna is formed, and applied to hell, Matthew v. 22., and Mark ix. 44., &c. (Calmet) --- Yet some think that the term denotes a place of torment on earth, which those deserve who say, thou fool. (Haydock) Nathan-melech. Septuagint, "to the treasury (room.; Pagnin) of Nathan, the king's eunuch," or chamberlain. (Haydock) --- Pharurim, "the suburbs." (Vatable) (Menochius) (Chaldean) --- It perhaps denotes the guard-house. See 1 Paralipomenon xxvi. 18. --- Chariots. The aforesaid horses were designed to draw them in honour of the sun. Some nations used to ride in this manner with all expedition, at its rising; and the Rabbins pretend that the king, or some other by his order, had been accustomed to ride from the eastern gate of the temple to the house of the governor, Nathan-melech. The horse was consecrated to the sun, on account of its agility.Placat equo Persis radiis Hyperiona cinctum, Ne detur celeri victima tarda Deo. (Ovid, Fast. i.) The Persians sacrificed the horse to the sun, that a slow victim may not be offered to the swift deity. The sun gives vigour to the whole material system, as the instrumental cause in the hand of God; and horses perceive the influence, more particularly in the warmer climates, and exult in their strength, Job xxxix. 21. (Haydock) --- Perhaps these horses had been destined for sacrifice by the infidel kings of Juda, as well as the chariots. (Calmet) --- The Rhodeans threw some into the sea every year. (Festus.) --- Others think that what Josias took away, was only engraved, or, that the horses had been set at liberty for superstitious observations, as was customary among the pagans. (Tacitus, Mor. Germ.) (Suetonius, in Julio) Upper chamber, to be nearer the host of heaven, which they adored. (Haydock) --- We are assured that the Arabs also adored the sun, and offered incense to it on the tops of their houses. The prophets often upbraid the people with this practice, Jeremias xix. 13., and Sophonias i. 5. (Calmet) --- It is wonderful that Ezechias had not before removed these remnants of his father's infidelity; and still more that Manasses, after his repentance, had not destroyed what he had unlawfully erected in the courts of the priests and of the people. But Amon might have restored them. --- Ran. This shews the zeal of the king. Hebrew and Septuagint, "and thence he broke or tore them." Offence; Olivet. (Haydock) --- In the original, the terms are very much alike; and the Jews take a pleasure in deforming names, for which they had a horror. Solomon had erected temples here to various idols, (3 Kings xi. 7.) which had probably been demolished by Ezechias, but had been rebuilt under Amon, &c., and subsisted during the minority of Josias; (Calmet) or they had been neglected by the pious kings of Juda, as no longer dangerous. But Josias, in the fervour of his zeal, thought proper to remove every thing that had been the occasion of offence: Hebrew, "of corruption." --- Idol, and scandal, and abomination, are the same in Hebrew. Statues is more proper than the Protestant "images," which would rather be torn. --- Dead is not expressed in the Hebrew or Septuagint, but must be understood. (Haydock) --- The pagans had the same idea of their impurity: incestat funere classem. (Virgil, \'c6neid vi.) Bethel had perhaps fallen into the hands of Juda, after the Israelites had been led away. (Calmet) --- Josias exercised the like authority throughout all Samaria, (ver. 19.) as the country properly belonged to the house of David, and was God's peculiar inheritance. (Haydock) --- We may, therefore conclude that He authorized Josias to act in this manner; and the new inhabitants had no interest in maintaining the superstition of those who had lived there before them. The priest sent by Asarhaddon, had taken up his residence at Bethel; whence it is inferred that the town, at that time, was in the hands of the Samaritans, (Calmet) as it might be still, though Josias might exercise dominion in it as lord paramount. (Haydock) Spoke. Septuagint subjoin some words, which seem to be lost in the original: ["when Jeroboam was standing, on the festival day, upon the altar. And turning, he lifted up his eyes towards the tomb of the man of God,\ who spoke these words." (Haydock) --- "The copies, from which this version was made, read differently from the modern copies," and often better. (Kennicott, diss. ii. p. 335.) Monument. Hebrew tsiun, "an eminence" of "dry" earth, (Ezechiel xxxix. 15.) heaped upon a corpse; whence the Latin tumulus. (Servius) (Calmet) --- It seems some inscription was still to be seen on the tomb. (Menochius) --- Thou, &c. Septuagint, "which he proclaimed against the altar." (Haydock) Samaria. It seems this word has been inserted instead of Juda, as it is certain the prophet came thence, ver. 17., and 3 Kings xiii. 32. (Calmet) --- But thus both prophets would be identified. It would rather appear that the seducing prophet, who resided at Bethel, is here said to have come out of Samaria, though that place was not raised to the dignity of a royal city (Haydock) till 50 years afterwards. (Calmet) --- There might be a town there long before; and, at any rate, he belonged to the kingdom to Jeroboam, or of Samaria. (Haydock) --- His faith in the prophet's prediction was, perhaps, thus rewarded, (Menochius) as his bones were left unmolested, on account of their being buried in the same sepulchre with the man of God. (Haydock) CHAPTER XXIII. Slew. Most of the Israelites who had been left, (Haydock) embraced the true religion, after the captivity of their brethren, (Calmet) and adhered to the kings of Juda, (ver. 15.; Haydock) who had taken possession of the whole country (Du Hamel) after the fall of the Assyrian empire; (Tirinus) unless the emperors of Chaldea had given it to them as to their vassels. See ver. 29. (Calmet) Covenant, in Deuteronomy, chap. xxii. 8. (Menochius) No such, is all respects. (Haydock) --- The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon xxxv. 7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John xviii. 28. (Tirinus) --- Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and chap. xviii. 5. (Calmet) Spirits. Literally, "the pythons," Deuteronomy xviii. 11., and Numbers xxii. 5. --- Idols. Hebrew Teraphim; Protestants, "images," Genesis xxi. 19. --- Uncleannesses. Hebrew, &c., "idols." Like him. Every person has some peculiarity, which distinguishes him from every other. (Haydock) --- Thus we say of many saints: There was none found like unto him, Ecclesiasticus xliv. 20. (Tirinus) Had provoked him. The impiety of this king must have been extreme, since his repentance did not avert the scourge. (Haydock) --- Besides, many of the people were corrupt at heart, though they were afraid of shewing it, as we learn from the prophets Jeremias and Sophonias. God therefore withdrew the good Josias, who was their bulwark, that they might feel the effects of his just indignation. Nechao, six years (Usher, the year of the world 3394.) after he had succeeded his father Psammetichus, with whose ambitious views hew as animated to attempt the conquest of Asia. (Marsham s\'e6c. 18.) Pharao pretends that God had sent him to attack the Assyrians, 2 Paralipomenon xxxv. 21. But Josias thought he was only imposing on him, or speaking through fear. The Jews assert that Jeremias also opposed the king's design, 3 Esdras i. 28. (St. Jerome, ad Ctesip.) But this does not appear from the canonical Scripture. (Calmet) --- Meet him, in order to hinder him from passing through his dominions without leave; as this might prove dangerous. (Haydock) --- Seen him, and fought. (Menochius) --- He received a mortal wound at Mageddo, but did at Jerusalem, 2 Paralipomenon xxxv. 23. (Josephus, [Antiquities?] x. 6.) --- Mageddo lay to the south of Cison, where Barak had fought before, Judges v. 19. Herodotus (ii. 159.) says, that Nechos gained a victory over the Syrians at Magdolum, and took Cadytis, which is probably Cades, a strong city of Galilee, though some take it to be Jerusalem, as it may be interpreted "the holy city." (Calmet) --- Mageddo is called Magdala in the Greek, and Magedan in other copies, and in the Vulgate, Matthew xv. 39. Sepulchre. Paralipomenon xxxv., in the monument (or mausoleum) of his fathers. Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, chap. xxii. 20. (Haydock) --- He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus xlix. 1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon xxxv. 24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias xii. 11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet) Old. Eliacim his brother was 25. (Haydock) --- Perhaps Joachaz was esteemed more by the people, as fitter to defend them against the king of Egypt, who had proceeded on his journey to attack Charchamis on the Euphrates. (Calmet) --- Having placed a garrison in it, he was met by Joachaz, and gained a victory over him at Rebla, (Haydock) as Sanctius gathers from Ezechiel xix. 4. Hence he treated the captive king with such severity, and sent him into Egypt to die in chains, Jeremias xxii. 11. Joachaz is called Sellum (in Jeremias) and Jechonias, 3 Esdras i. 34. (Calemt) --- He was a lion only against his own subjects. (Tirinus) Rebla. Syriac and Arabic, "Deblat;" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers xxxiv. 11.) Joakim. Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, chap. xxiv. 17., and Daniel i. 6. (Calmet) --- Eliacim means nearly the same as Joakim, "the Lord's strength," or "appointment." (Menochius) Old, of course Josias had him at 15. Some suspect we ought to read 15 here. (Du Hamel) Fathers, or ancestors, not his immediate father Josias, ver. 32. (Haydock) --- Joakim chose to imitate the wicked, and was not deterred by the chastisement of his brother. (Calmet) --- His character was marked with avarice and cruelty. He slew the prophet Urias, Jeremias xxii. 13., and xxvi 23. (Haydock) --- St. Matthew (i. 11.) calls him Jechonias, (Menochius) 1 Paralipomenon iii. 15. Days. At the end of the third year, Daniel i. 1., and Jeremias xxv. 1. Nabuchadonosor, in the first year of his reign, (Jeremias xxv. 1.) being associated in the empire by his aged father Nabopolassar, came up to attack Carchemis, (Jeremias xlvi. 1.) and the other dominions of Egypt, (ver. 7.) and their ally or vassal Joakim. He took the city of Jerusalem, and carried off many of the sacred vessels, and captives, (Daniel i.; Calmet) conducting the king himself to prison, for a short time, when he set him at liberty, on condition that he should pay tribute, 2 Paralipomenon xxxvi. 6. (Tirinus) --- Joakim obeyed for 3 years. --- Then again. Hebrew, "he turned and rebelled." This was the first time, as he had before been subject to Egypt, and was attacked no that account. He probably took advantage of the absence of Nabuchodonosor, who was gone with haste to secure all the dominions of his deceased father. In the 7th year of his reign, he sent rovers to punish Joakim. When the latter had reigned near 11 years, they reduced the kingdom, and treated the king's corpse with the utmost indignity, Jeremias xxii. 19. (Tirinus) The rovers. Latrunculos. Bands or parties of men, who pillaged and plundered wherever they came. (Challoner) See chap. v. 2., and Judges xi. 3. --- Nabuchodonosor could not come in person. --- Prophets. Holda, supra chap. xxii. 16., and Isaias xx. 17., and Jeremias xiv., xv., xvi., &c. Did. Paralipomenon, and his abominations which he wrought, and the things which were found in him. This St. Jerome, (Trad.) explains of certain diabolical marks on his body, shewing him to be devoted to the fiend Codonasar. Suchar are often found on magicians. (Menochius) --- Thus the priests of Baal cut themselves, 3 Kings xviii. 28. (Haydock) Joachin, who is styled Jechonias, Matthew i., and Conias [in] Jeremias xxii. 24. The prophet counts his reign as nothing, because it was so limited by the Chaldeans, and continued only three months, Jeremias xxxvi. 30. Egypt, at least from the eastern mouth of the Nile, at Damietta, to the Euphrates. Nechao had conquered all those countries: but now he was driven into his ancient territories. After some time he attempted to relieve Sedecias, but war repulsed by Nabuchodonosor, who soon after took Jerusalem, Jeremias xxxvii. 6. (Calmet) --- Again, during the reign of Joachin. (Du Hamel) Eighteen. One Hebrew manuscript reads "thirteen," (Haydock) or 3 instead of 8. (Kennicott) --- The number seems also (Haydock) to be incorrect in Paralipomenon, where we find that Joachin was only eight years old, as the Syriac and Arabic have 18 in both places, and it could not well be said, that he did evil, &c., (ver. 9.) at the age of 8, much less that he had wives so soon, ver. 15. (Calmet) --- Some attempt to reconcile both places, by saying that the eight years refer to the commencement of his father's reign; (Junius) which is very unusual: (Calmet) or to the servitude of Babylon, when Jerusalem was taken under Joakim. (Hardouin.) --- Sanctius conjectures that Joachin was associated with his father when he was 10 years old, and after 8 years became sole king. (Kimchi, &c.) (Du Hamel) Done. Ezechiel xix. 5., and Jeremias xxii. 24., speak of this king under the name of (Haydock) Jechonias. (Calmet) Came. Hebrew, "servants....he came." But several manuscripts are more accurate and grammatical, "they came." (Kennicott) (Haydock) Went out. Josephus (Jewish Wars vi. 8.) insinuates, to save the vessels of the temple. --- Jeremias had persuaded him to desist from making resistance. (Tirinus) --- Nabuchodonosor did not comply with his promise, (Menochius) but took the king and all the artificers (ver. 14.) to Babylon, that the former might not attempt to revenge the injuries done to his father, nor the latter contribute to fortify the towns. The Philistines had deprived the Israelites of blacksmiths, with the same design, 1 Kings vii., and xiii. (Angelomus.) (Tirinus) --- Eighth; commencing, or at the end of the seventh, Jeremias lii. (Du Hamel) All, or a great part; for some were still left, 1 Esdras i. --- Which: or like unto those which Solomon had made. The identical vessels had been perhaps (Du Hamel) plundered. (Menochius) --- Nabuchodonosor took away the sacred vessels at three different times: 1. under Joakim. These he placed in the temple of his god; and they were afterwards profaned by Baltassar, and restored by Cyrus, Daniel i. 2., and v. 5., and 1 Esdras i. 7. 2. Many he now broke in pieces. 3. Under Sedecias, he took probably what that prince had made, chap. xxv. 13., and Baruch i. 7 --- Lord, by Isaias (xxxix. 6.; supra chap. xx. 17.) and Jeremias, xv. 13. All; the chief men, chap. xxv. 18. Ezechiel and Mardocheus were in the number. --- Engraver. The first term means a workman in wood, stone, &c. the latter seems to designate a mason, smith, or garrison-soldier; (Calmet) or one expert in making camps; (Sa) an engineer. (Tirinus) --- St. Jerome explains it of one who enchases jewels in gold. (Menochius) --- Hecateus and Demetrius (ap. Jos.[Josephus?] and Clement of Alexandria) mention this transportation. (Du Hamel) Judges. Hebrew, "the rams." Chaldean, "the grandees." These are not included in the 10,000, (ver. 14.) nor more than (Calmet) the 8,000 who were taken from the country (ver. 16.; Calmet) or 3,000 were taken from Jerusalem, and 7,000 from other places. (Du Hamel) Uncle, the third son of Josias, who was placed on the throne. (Haydock) --- The eldest, (Menochius) called Johanan, seems to have died in his youth. (Calmet) --- Sedecias means, "the justice of God," (Tirinus) as Nabuchodonosor had adjured him, or made him swear by God; (2 Paralipomenon xxxvi. 15.; Haydock) and thus insinuated, that, if he proved faithless, he should feel the effects of God's justice, as it happened. (Tirinus) Done. He was not deterred by his punishment, nor by the admonition of Jeremias, xxxvii. 2., and 2 Paralipomenon xxxvi. 12. The prophet informs us, that the priests and people defiled the temple of God. See Ezechiel viii., &c. (Calmet) Revolted. Literally, "departed;" (Haydock) "broke his covenant;" (Septuagint) acting contrary to his oath, (Paralipomenon) and to the dictates of prudence. God permitted this to take place, in the 8th year of Sedecias. (Calmet)