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Jehoash Orders the

II. KINGS, XII. instructed him. (3) But the high places 1 Or, holy things. were not taken away: the people still sacrificed and burnt incense in the high places.

3

Temple to be Repaired.

let them repair the breaches of the house, wheresoever any breach shall be

2 Heb., holinesses. found.

B.C. 856.

of the souls of his
estimation.

(6) But it was so, that in the three and twentieth year of king Jehoash the 3 Heb, the money priests had not repaired the breaches of the house. (7) Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why reupon the heart of pair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but deliver it for the breaches of the house. (8) And the priests consented to receive no more

(4) And Jehoash said to the priests, All the money of the 12 dedicated things that is brought into the house of the LORD, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring into the house of the LORD, (5) let the priests take it to them, 5 Heb., in the twen every man of his acquaintance: and

4 Heb., ascendeth

a man.

tieth year
third year.

to fall on "the Lord" rather than on "his days.") Perhaps the peculiar form of the sentence arose in this way the writer first set down the usual statement concerning kings who supported the worship of Jehovah, and then, remembering the evils which ensued upon the death of the high priest (2 Chron. xxiv. 17), added as a correction of that statement, "during which Jehoiada the priest instructed him." Thenius the words can only be rendered, all his life long, because Jehoiada had instructed him. They certainly can, however, be rendered as our version renders them, and further, thus: And Jehoash did . . . all his days, whom Jehoiada the priest instructed." But the ambiguity of the statement gave an opportunity for discrediting the chronicler.

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(3) But.-Save that; as at chap. xv. 4. (For the statement of the verse, comp. 1 Kings xv. 14.)

Sacrificed... burnt.-Were wont to sacrifice.. burn. The worship of the high places continued even under the régime of Jehoiada.

(4-16) The restoration of the Temple.

(4) The money of the dedicated things.— Comp. 1 Kings xv. 15.

Is brought-i.e., from time to time. All the silver given for the purposes of the sanctuary is meant.

Even the money of every one that passeth the account.-Rather, to wit, current money (Gen. xxiii. 16). The currency at this period consisted of pieces of silver of a fixed weight. There was no such thing as a Hebrew coinage before the exile. The reason "current money was wanted was that it might be paid out immediately to the workpeople employed in the repairs.

The money that every man is set at.-Literally, each the money of the souls of his valuation, i.e., every kind of redemption money, such as was paid in the case of the first-born (Num. xviii, 16) and of a Vow (Lev. xxvii. 2, seq.). In the latter case, the priest fixed the amount to be paid.

And all the money that cometh into any man's heart to bring-That is, all the free-will offerings in money. In 2 Chron. xxiv. 6 the revenues here specified are called " the tax of Moses . for the tabernacle," implying that Moses had originally instituted them. The chronicler's language, indeed, appears to indicate that he understood the money collected to have been chiefly the tax of half a shekel, which the law ordered to be paid by every male on occasion of the census (Exod. xxx. 12-16), for the good of the sanctuary.

and

(5) Every man of his acquaintance.-See 2 Chron. xxiv. 5. From that passage it is evident that the chronicler understood that the priests were required to collect such moneys, each in his own city and district, year by year. Our text, taken alone, would seem to imply that persons going to the Temple to have the value of vows estimated, or to make free-will offerings, resorted to the priests whom they knew. (The word rendered" acquaintance" only occurs in this account.)

The breaches of the house. The dilapidations of the Temple were serious, not because of its age-it had only stood about 130 years-but owing to the wanton attacks of Athaliah and her sons (comp. 2 Chron. xxiv. 7), who had, moreover, diverted the revenues of the sanctuary to the support of the Baalworship.

(6) In the three and twentieth year.Jehoash may have ordered the restoration in his twentieth year, when he came of age. It is noticeable that he and not Jehoiada takes the initiative in the matter. The chronicler states that the king had ordered the priests and the Levites " to hasten the matter," but that the Levites hastened it not."

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(7) Now therefore receive no more money. -The account of the whole transaction is not very clear, and commentators disagree upon the question of the degree of blame attaching to the priests for their neglect. It is evident, however, that the king now took the control of the funds and the work out of their hands. Probably the revenues of the sanctuary had been in a very languishing condition during the late reigns; and the priesthood had used whatever offerings they received for their own support. They would now very naturally be unwilling to appropriate any part of the revenues which they had come to regard as their own, to the work of repair. From the account in Chronicles it would not appear that any money was collected for the purpose of restoration before the king took the matter into his own hands. The idea of Thenius, that Joash wished to humble the pride of the priests by diminishing their revenues, is not contained in either narrative. But it is in itself likely that the moral tone of the whole order had degenerated in the late period of apostasy.

But deliver it for the breaches of the house. -Rather, For to the dilapidation of the house ye should give it; scil., and not apply it to any other purposes. The king's words certainly seem to throw suspicion on the priests.

(8) And the priests consented.-No doubt they made some such explanation as is suggested in the Note

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2 Or, secretary.

money of the people, neither to repair | Heb., threshold.
the breaches of the house. (9) But
Jehoiada the priest took a chest, and
bored a hole in the lid of it, and set it
beside the altar, on the right side as
one cometh into the house of the LORD:
and the priests that kept the 1door put
therein all the money that was brought
into the house of the LORD. (10) And
it was so, when they saw that there
was much money in the chest, that the
king's scribe and the high priest came
up, and they put up in bags, and told
the money that was found in the house

3 Heb., bound up

forth.

of the Temple.

of the LORD, (12) and to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it. (13) Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the LORD: (14) but they gave that to the workmen, and repaired therewith the house of the LORD. (15) Moreover they reckoned not with the

of the LORD. (11) And they gave the Heb., brought it men, into whose hand they delivered money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD and they laid it out to the carpenters and

the money to be bestowed on workmen : for they dealt faithfully. (16) The trespass money and sin money was not brought into the house of the LORD: it

builders, that wrought upon the house, went forth. Was the priests'.

on verse 7, by way of clearing themselves from the suspicion of fraud; after which, they agreed to resign all connection with the business.

(9) But.-And.

Jehoiada the priest took a chest.-By order of the king (2 Chron. xxiv. 8).

Beside the altar, on the right side as one cometh into the house of the Lord.-Chronicles says: "in the gate of the house of the Lord outwards." This can hardly refer to the same position. It probably describes where the chest, which became a permanent feature of the sanctuary, stood in the time after the return from the Captivity. The chronicler adds that offerings were asked by proclamation throughout the country, and that the princes and people readily contributed.

Put.-Rather, used to put. The chest was kept locked, and the Levitical doorkeepers received the money from those who offered it, and dropped it at once into the chest. This obviated all suspicion of a possible misapplication of the contributions.

(10) And it was so. Rather, And it came to pass. Whenever the chest was full the royal secretary and the high priest went up into the Temple, and emptied it.

Put up in bags, and told.-Literally, they bound up and counted. They put the pieces of silver into bags of a certain size, and then counted the bags, weighed, and sealed them up. These would be paid out as money. (Comp. chap. v. 23.) Instead of "they bound up," Ewald prefers the word used in Chronicles, "they emptied," which is very similar in Hebrew writing. The royal secretary came, as the king's representative, to make a record of the amount.

(11) They gave.-Rather, And they used to give, i.e., every time they had emptied the chest.

Not the actual

Being told.-Rather, which was weighed. Them that did the work. workmen, but, as is immediately explained, "those who had the oversight of the house," or were charged with the superintendence of the work.

That wrought.-Literally, who were making. (12) Masons hewers.-Heb., the masons the hewers.

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Hewed stone.-Or, quarry stone.

That was laid out.-The Hebrew tense implies that it was done repeatedly.

To repair it.-Rather, for repair. The word (chozqah) does not recur in this sense.

(13) There were not made.-Rather, there used not to be made.

For the house.-Literally, in the house. Bowls. . . basons.- Comp. 1 Kings vii. 50, where the same three terms occur.

Trumpets—i.e., the straight priestly trumpets.

Of the money that was brought.-The plain meaning is that the whole amount offered was expended on the necessary work of restoring the Temple fabric. (14) But they gave that to the workmen.Literally, for to the doers of the work they used to give it, and they used to repair, &c. In Chronicles it is added that, after the repairs were finished, the money that was left was applied to the purpose of making spoons and vessels of gold and silver" for the house of the Lord. This certainly has the appearance of having been added to the original account, for the purpose of edifying the chronicler's contemporaries. He may, however, have found it in the compilation on which he mainly depended.

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(15) Moreover they reckoned not.-Rather, and they were not wont to reckon.

To be bestowed on workmen.-Literally, to give to the doers of the work. Here the phrase "doers of the work" obviously means the artisans, not the superintendents, as in verse 11.

They dealt faithfully.-This is not a covert thrust at the priests, as Thenius imagines. The statement of the verse is repeated in chap. xxii. 7, in connection with the restoration of the Temple under Josiah, where the priests are not concerned in the matter at all. All that is meant is, that the officials entrusted with the oversight of the work were above suspicion, and did not belie their reputation.

(16) The. The definite article should be omitted. Trespass money and sin money. - See Lev. v. 15-18; Num. v. 8; Lev. vi. 26-29.

Was not brought.-Was not wont to be brought ; i.e., put into the chest for the restoration fund.

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B.C.

cir. 840,

(17) Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem. (18) And Jehoash king 1 Heb., went up. of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the 2 or, Beth-millo. LORD, and in the king's house, and sent it to Hazael king of Syria: and he went away from Jerusalem.

(19) And the rest of the acts of Joash, and all that he did, are they not written

B.C. 839.

B.C. 856.

Death of Jehoash.

in the book of the chronicles of the kings of Judah? (20) And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla. (21) For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David and Amaziah his son reigned in his stead.

CHAPTER XIII. (1) In the three and twentieth year of Joash the son of Ahaziah king of Judah Jehoahaz the ear and son of Jehu began to reign over Israel

3 Heb., the tiren-
tieth
third year.

It was the priests'.-Literally, to the priests they (these moneys) used to fall, or continued to accrue. The general sense is that the priests were not deprived of their lawful revenues by the new arrangement. They received their ancient dues from the trespass and sin offerings. The change initiated by Jehoash consisted in this, that henceforth gifts intended for the sanctuary itself were kept apart from the gifts intended for the priesthood.

(17-21) Conclusion of the epitome of the reign, broken off at verse 4.

(17) Then. At that time, viz., after the events just related. Hazael's invasion of the south followed upon his successes against Jehoahaz, who became king of the northern kingdom in the very year when Jehoash took in hand the restoration of the Temple. (Comp. verse 6 with chap. xiii. 1, 3.) It appears from 2 Chron. xxiv. 23 that the high priest Jehoiada was dead, and Jchoash had already swerved from his counsels.

Fought against Gath.-Which, therefore, at the time either belonged to, or was in league with, Judah. Rehoboam had included this town in his system of national defences (2 Chron. xi. 8); and it was perhaps at this time the only important outpost of the capital on the western side. Ewald assumes that the petty Philistine states had invited the intervention of Hazael between themselves and their suzerain, the king of Judah. Gaza, Ashdod, Ascalon, and Ekron, but not Gath, appear as Philistine kingdoms in the annals of Sennacherib and Esarhaddon, a century later. This agrees with what is stated in 2 Chron. xxvi. 6 as to Uzziah having destroyed the walls of Gath. (Comp. Amos vi. 2.)

Set his face.-Comp. Luke ix. 51.
To go up to.-Or, against.

(18) The hallowed things that . . . Jehoram, and Ahaziah .. had dedicated.-Although these kings had sought to naturalise the Baal-worship, they had not ventured to abolish that of Jehovah. On the contrary, as appears from this passage, they even tried to conciliate the powerful priesthood and numerous adherents of the national religion, by dedicating gifts to the sanctuary. The fact that there was so much treasure disposable is not to be wondered at, even after the narrative of the way in which funds were raised for repairing the Temple; because the treasure in question, especially that of the Temple, appears to have been regarded as a reserve, only to be touched in case of grave national emergency like the present.

And he went away from Jerusalem―i.e., withdrew his forces. Thenius asserts that the present expedition of Hazael is distinct from that recorded in 2 Chron. xxiv. 23, seq., which he admits to be historical. But it is not said here that Hazael went in person against Jerusalem. (Comp. verse 17, "set his face to go up," i.e., prepared to march thither.) The serious defeat of the army of Jehoash, related in Chronicles, accounts very satisfactorily for the sacrifice of his treasures here specified; while the withdrawal of the Syrians after their victory, as told in Chronicles, is explained by the bribe which Jehoash is here said to have paid them. The two narratives thus supplement each other. (20) His servants. His immediate attendants. (Comp. chap. viii. 15.)

Arose-i.e., against him.

In the house of Millo.-Or, at Beth-Millo. The precise locality cannot be determined. Thenius supposes that the sorely wounded (?) king had retired for greater safety into "the castle palace." Ewald says the king was murdered while engaged in the fortress. For "the Millo," see 2 Sam. v. 9; 1 Kings ix. 15. The chronicler relates that Jehoash was murdered in his bed.

Which goeth down to Silla.-These words convey no meaning to us, the name Silla being otherwise unknown. The text is probably corrupt, for Silla is almost exactly like Millo in Hebrew writing. (The Vatican LXX. omits " which goeth down.")

(21) For Jozachar smote him.- Rather, And Jozachar . . . it was that smote him. The names are different in Chronicles. (See the Note on 2 Chron. xxiv. 26.) Thenius notices the curious coincidence of the names as given here with the last words of the murdered Zechariah, "Jehovah see, and avenge!" The prophet was avenged by Jozachar (“ Jehovah remembers"), the son of Shimeath ("hearing"), and Jehozabad (“Jehovah bestows"), the son of Shomer ("watcher").

With his fathers--i.e., in the city of David; but "not in the sepulchres of the kings" (2 Chron. xxiv. 25).

XIII.

(1-3) THE REIGN OF JEHOAHAZ.

(1) In the three and twentieth year of Joash. Josephus makes it the twenty-first year of Joash, but wrongly. According to chap. xii. 1, Joash succeeded in the seventh year of Jehu, and Jehu reigned twentyeight years (chap. x. 36).

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Heb, walked

after.

dity, and third"
day.

B.C. 849.

3 Heb., he walked.

in Samaria, and reigned seventeen years.
(2) And he did that which was evil in
the sight of the LORD, and followed 2 Hob, as yester
the sins of Jeroboam the son of Nebat,
which made Israel to sin; he departed
not therefrom. (3) And the anger of the
LORD was kindled against Israel, and he
delivered them into the hand of Hazael
king of Syria, and into the hand of Ben-
hadad the son of Hazael, all their days.
(4) And Jehoahaz besought the LORD,
and the LORD hearkened unto him: for
he saw the oppression of Israel, because
the king of Syria oppressed them.
(5) (And the LORD gave Israel a saviour,
so that they went out from under the 4 Heb., stood.

B.C. cir. 842.

Seventeen years.-This agrees with chap. xiv. 1. (2) And he did.-See Notes on chap. iii. 3.

(3) He delivered them into the hand of Hazael.-Comp. chap. x. 32, seq. The meaning is that Jehovah allowed Israel to be defeated in successive encounters with the Syrian forces, and to suffer loss of territory, but not total subjugation. According to the Assyrian data, Shalmaneser warred with Hazael in 842 B.C., and again in 839 B.C. (See Notes on chap. viii. 15, ix. 2.)

All their days.-Rather, all the days, i.e., continually (not all the days of Jehoahaz, nor of Hazael and Ben-hadad). The phrase is an indefinite designation of a long period of disaster.

(4) Besought. - Literally, stroked the face of; a metaphor which occurs in Exod. xxxii. 11; 1 Kings

xiii. 6.

And the Lord hearkened unto him.- Not, however, immediately. (See verse 7.) The Syrian invasions, which began under Jehu, were renewed again and again throughout the reign of Jehoahaz (verse 22), until the tide of conquest began to turn in the time of Joash (verse 15), whose incomplete victories (verses 17, 19, 25) were followed up by the permanent successes of his son Jeroboam II. (chap. xiv. 25—28).

The parenthesis marked in verse 5 really begins, therefore, with the words, " And the Lord hearkened." The historian added it by way of pointing out that although the prayer of Jehoahaz did not meet with immediate response, it was not ultimately ineffectual.

For he saw the oppression.-Comp. Exod. iii. 7; Deut. xxvi. 7.

The king of Syria. - Intentionally general, so as to include both Hazael and Ben-hadad III., his son (verse 24).

(5) A saviour.-Jeroboam II., the grandson of Jehoahaz, a vigorous and successful sovereign, of whom it is said that Jehovah "saved" Israel by his hand (chap. xiv. 27).

They went out from under the hand.Referring to the oppressive supremacy of Syria. From these words, and from those of verse 22, it would appear that Israel was tributary to Syria during some part of this period.

Dwelt in their tents-i.e., in the open country. In time of war they were obliged to take refuge in strongholds and fortified cities.

As before time.-See Note on 1 Chron. xi. 2; Gen. xxxi. 2.

by Hazael.

3

hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime. (6) Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, but walked therein and there remained the grove also in Samaria.) (7) Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.

(8) Now the rest of the acts of Jehoahaz, and all that he did, and his might, are they not written in the book of the chronicles of the kings of Israel?

(6) Nevertheless they departed not.- The restoration of Divine favour did not issue in the abolition of the irregular worship introduced by Jeroboam I. as the state religion of the northern kingdom. This is written, of course, from the point of view of the Judæan editor of Kings, who lived long after the events of which he is writing in the period of the exile. It does not appear from the history of Elijah and Elisha, incorporated in his work, that either of those great prophets ever protested against the worship established at Bethel and Dan.

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Some MSS., the

The house of Jeroboam Syriac, Targum, and Arabic omit "house." But the specification of the dynasty is here very appropriate. But walked therein. Rather, therein they walked; the reading of the LXX. (Alex.), Vulg., and Targum being probably correct. It is the conduct of the nation that is being described.

And there remained the grove also in Samaria. Rather, and moreover the Asherah stood (i.e., was set up) in Samaria. The Asheral was the sacred tree, so often depicted in Assyrian art. It symbolised the productive principle of nature, and was sacred to Ashtoreth. With the return of peace, and the renewal of prosperity, luxury also soon reappeared, and the idolatry that specially countenanced it lifted up its head again. (See the Note on chap. xvii. 16.)

(7) Neither did he leave of the people to Jehoahaz.-Rather, For he had not left to Jehoahaz (any) people (i.e., war folk; 1 Kings xvi. 15). The subject appears to be Jehovah. The narrative returns, after the long parenthesis, to the statement of verse 4, "and Jehoahaz besought Jehovah (for he had not left, &c.)." Or we might render, "one had not left," i.e., "there was not left."

Fifty horsemen, and ten chariots.-The mention of so small a number appears to indicate the result of the Israelite losses in some great battle, or in successive engagements. The destruction of these particular kinds of forces was equivalent to complete disarmament, and rendered further resistance hopeless, as the Syrians were especially strong in chariots and horse(See Note on chap. ii. 12.)

men.

Had made them like the dust by threshing. -Rather, and set them like the dust to trample on or tread underfoot. Israel was down-trodden by the conqueror. (Comp. 2 Sam. xxii. 43; Isa. x. 6.)

(8) And his might.-Or, prowess. The reference is to his wars with the Syrians.

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Nebat, who made Israel sin: but he 1 Heb., Make thine put his hands upon the king's hands.

walked therein. (12) And the rest of the acts of Joash, and all that he did, and his might wherewith he fought against Amaziah king of Judah, are they not written in the book of the chronicles of the kings of Israel? (13) And Joash slept with his fathers; and Jeroboam sat upon his throne and Joash was buried in Samaria with the kings of Israel. (14) Now Elisha was fallen sick of his

hand to ride.

B.C. 825.

B.C. cir. 839.

(9) Slept with his fathers.—Or, lay down (i.e., to sleep) like his fathers, i.e., as his fathers had done before him. The same phrase is used even of Amaziah, who came to a violent end (chap. xiv. 22). (10-25) THE REIGN

OF JOASH, OR JEHOASH. ELISHA FORETELLS HIS SUCCESSES AGAINST THE SYRIANS.

(10) In the thirty and seventh year. — This does not agree with verse 1. The Ald. LXX. reads, "thirty-ninth," which is right.

Began to reign, and reigned sixteen years. The Hebrew is briefer, reigned sixteen years. (11) But he walked therein. - Heb., in it he walked. The pronoun is collective in force.

(12) And the rest. This is repeated, chap. xiv. 15, 16.

Wherewith he fought.-Or, how he fought. In chap. xiv. 15 and is prefixed, and should be restored here.

Against Amaziah.—See the account of chap. xiv. 8, seq.

(13) Jeroboam sat upon his throne.-The variation from the stereotyped phrase," and Jeroboam his son reigned in his stead," is remarkable. (See chap. xiv. 16.) The Talmud (Seder Olam) and Kimchi fancy that it is implied that Joash associated Jeroboam with himself on the throne, for fear of a revolt (!).

Buried in Samaria with the kings of Israel. -So that there were "tombs of the kings" there, as at Jerusalem.

(14-21) The visit of Joash to the dying Elisha.

This section is obviously derived from another documentary source than the preceding. What a fresh and life-like picture it presents in contrast with the colourless abstract which it follows!

(14) He died.-Rather, he was to die. Came down to him-i.e., to his house. Comp. the Note on chap. v. 24, vi. 33.

Wept over his face. As he lay on the bed. O my father, my father.-Comp. the Note on chap. ii. 12. Joash laments the approaching loss of

(17) And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD's deliverance, and the arrow of deliverance from Syria for thou shalt smite the Syrians in Aphek, till thou have consumed them. (18) And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground.

his best counsellor and helper. The prophet, by his teaching and his prayers, as well as by his sage counsel and wonder-working powers, had been more to Israel than chariots and horsemen.

(15) Take bow and arrows.-From one of the royal attendants.

(16) Put thine hand upon the bow.-Rather, as margin. In drawing a bow, the left hand "rides" upon it, or closes round it, while the right grasps arrow and string.

Elisha put his hands upon the king's hands. -So as to invest the act of shooting with a prophetic character; and, further perhaps, to signify the consecration of the king to the task that the shooting symbolised. It is not implied that Elisha's hands were on the king's hands when he shot.

(17) The window.-Or, lattice. Probably a lattice opening outwards.

Eastward.-In the direction of Gilead, which was occupied by the Syrians (chap. x. 33).

Shoot. The old illustration of declaring war by shooting an arrow into the enemy's country (Æn. ix. 57) is not without bearing on this case, though it obviously does not exhaust the meaning of the act.

(17) And he said-i.e., Elisha said.

The arrow of the Lord's . . . Syria.-Literally, An arrow of victory for Jehovah, and an arrow of victory over Aram!

In Aphek.—Josh. xiii. 4; 1 Kings xx. 26. The scene of former defeats was to become that of triumph.

Till thou have consumed them.-Literally, unto finishing. The annihilation of the opposing army at Aphek, not of the entire forces of Syria, is predicted. (See verse 19.)

(18) And he said.-LXX., “and Elisha said unto him," which, as Thenius remarks, is more appropriate here, in introducing the account of the second symbolic

action.

The arrows-i.e., the bundle of arrows. Smite upon the ground.-Rather, smite (or, strike) earthwards; as if striking an enemy to the earth.

He smote thrice.-Three being a sacred number.

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