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ஐந த க ர ம ந லவ First Edition ர ஜ ஷ க ம ர full chapter download PDF
ஐந த க ர ம ந லவ First Edition ர ஜ ஷ க ம ர full chapter download PDF
ஐந த க ர ம ந லவ First Edition ர ஜ ஷ க ம ர full chapter download PDF
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15. by the words of the Lord] i.e. the king’s command was
recognised to be in accordance with the Divine will. Read by the
word; the plural words is probably only a textual error.
unto the inner part of the house] Render, within the house. The
reference is not to the Holy of Holies specially, but to the whole
interior of the house.
to the brook Kidron] The brook Kidron is the deep valley on the
east of Jerusalem separating it from the Mount of Olives; 2 Samuel
xv. 23; John xviii. 1. It was treated as an unclean spot, compare xv.
16.
The ritual of the sin offering is fully given in Leviticus iv. Ahaz had
broken the covenant, and Hezekiah’s sin offering was intended to
atone for the breach.
for the sanctuary] i.e. for the Temple (compare Leviticus xvi. 16),
but probably inclusive of the personnel of the Temple, i.e. the priests
and Levites, since otherwise they would have been passed over in
the great sin offering.
on the altar of the Lord] Not on the altar of Ahaz (2 Kings xvi.
11).
25‒30.
The Levitical Service of Music.
Chapter XXX.
1‒12 (not in 2 Kings).
Hezekiah Invites all Israel to keep the Passover.
From verse 2 it appears that this Passover took place in the first
year of Hezekiah while the Northern Kingdom was still standing. The
invitation to share in it at Jerusalem which Hezekiah is here (verse 1)
said to have sent to north Israel is opposed to all historic probability.
The Chronicler, however, was little likely to be troubled by that
difficulty, even if he had observed it (see note, verse 5). Furthermore
it is a plausible suggestion that the references to Ephraim,
Manasseh, etc. in verses 1, 10, 11, 18 really reflect conditions of the
Chronicler’s own circumstances, regarding which see the note on xv.
9. It is therefore a mistake to suggest that the date may be wrong
and that the Passover really took place in the sixth year of Hezekiah
after the fall of Samaria on the ground that the invitation would then
be more credible.
the remnant that are escaped of you out of the hand of the kings
of Assyria] The phrase applies most naturally to the final downfall of
Samaria through Shalmaneser and Sargon (722‒721 b.c.), but it is
possible of course to interpret it of the repeated disasters at the
hands of the Assyrians in the time of Tiglath-pileser some ten years
earlier.
the commandment of the king ... by the word of the Lord] The
king’s command was according to God’s command in the Law.
18. of Ephraim, etc.] The list of tribes given here does not agree
with the list in verse 11, but in both cases it may be that the
Chronicler merely wished by his list to designate men of the Northern
Kingdom as opposed to those of the Southern. He could not make
the distinction by using the term “Israel” here, for in Chronicles
“Israel” as a rule is not used in opposition to “Judah”; compare xi. 3
(note). (For a somewhat different view, see the head-note on verses
1‒12 and xv. 9.)