b 25 And there was a great famine in Samaria: | he said to the elders, See ye how this son of and, behold, they besieged it, until an ass's head a murderer hath sent to take away mine head? was sold for fourscore pieces of silver, and the Look, when the messenger cometh, shut the fourth part of a cab of dove's dung for five pieces door, and hold him fast at the door: is not the of silver. sound of his master's feet behind him? 26 And as the king of Israel was passing by upon the wall, there cried a woman unto him, saying, Help, my lord, O king. 27 And he said, If the LORD do not help thee, whence shall I help thee? out of the barn-floor or out of the wine-press? 33 And while he yet talked with them, behold, the messenger came down unto him: and he said Behold, this evil is of the LORD; what should Í wait for the LORD any longer? CHAPTER VII. d 28 And the king said unto her, What aileth Elisha foretells abundant relief to the besieged inhabitants of Samaria, 1. One of the thee? And she answered, This woman said unto me, Give thy son, that we may eat him today, and we will eat my son to-morrow. 29 So we boiled my son, and did eat him; and I said unto her on the next day, Give thy son, that we may eat him: and she hath hid her son. lords questions the possibility of it: but is assured that he shall see it on the sorrow, but not taste of it, 2. Four lepera, perishing with hunger, go to the camp of the Syrians to seek relief, and find it totally deserted, 3-3. How the Syram were alarmed and fled, 6, 7. The lepers begin to take the spoil; but at last resive to carry the good news to the city, 8-11. The king, suspecting some treachery, sendi some horsemen to scour the country, and see whether the Syrians were not acnewhere concealed; they return, and confirm the report that the Syrians were totally fled, 12-15. The people go out and spoil the camp; in consequence of which pro visions become as plenty as Elisha had foretold, 16. The unbelieving lord, having the charge of the gate committed to him, is truckden to death by the crowd. 30 ¶ And it came to pass, when the king heard T the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, he had sackcloth within upon his flesh. 2 31 Then he said, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day. a 32 But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but, ere the messenger came to him, Or, Let not the Lord save thee.-w Lev. 26. 29. Deut. 28. 53, 57.-x Heb. other, y 1 Kings 21. N.—z Ruth 1. 17. 1 Kings 19. 2-a Ezek. 8. 1. & 2. 1.-b Luke considerable time after this, there was no war between these two nations. What is mentioned in the next verse was more than a year afterward. Verse 25. And, behold, they besieged it] They had closed it on every side, and reduced it to the greatest necessity. An ass's head was sold for fourscore pieces of silver] I suppose we are to take the ass's head literally: and, if the head sold for so much, what must other parts sell for, which were much to be preferred? The famine must be great that could oblige them to eat any part of an animal that was proscribed by the law: and it must be still greater that could oblige them to purchase so mean a part of this unclean animal, at so high a price. The piece of silver was probably the drachm, worth about seven pence three farthings of our money: the whole amounting to about two pounds nine shillings. And the fourth part of a cab of dove's dung] The cab was about a quart or three pints. Dove's dung on chiriyonim. Whether this means pigeon's dung, literally, or a kind of pulse, has been variously disputed by learned men. After having written much upon the subject, illustrated with quotations from east, west, north, and south, I choose to spare my readers the trouble of wading through them; and shall content my self with asserting that it is probable a sort of peas are meant, which the Arabs to this day call by this name. "The garvancos, cicer, or chickpea," says Dr. Shaw, "have been taken for the pigeon's dung, mentioned in the siege of Samaria; and, as the cicer is pointed at one end, and acquires an ash colour in parching, the first of which circumstances answers to the figure, the second to the usual colour of dove's dung, the supposition is by no means to be disregarded." I should not omit saying, that dove's dung is of great value in the East, for its power in producing cucumbers, melons, &c. which has induced many learned men to take the words literally. Bochart has exhausted this subject, and concludes that a kind of pulse is meant. Most learned men are of his opinion. Verse 27. If the LORD do not help thee] Some read this as an imprecation, May God save thee not! how can I save thee? Verse 29. So we boiled my son] This is horrible; but, for the sake of humanity, we must allow that the children died through hunger, and then became food for their starved, desperate parents. She hath hid her son.] He was already dead, says Jarchi; and she hid him, that she might eat him alone." This very evil Moses had foretold should come upon them if they forsook God. See Deut. xxviii. 53, 57. The same evil came upon this wretched people, when besieged by Nebuchadnezzar. See Ezek. v. 10. And also, when Titus besieged Jerusalem. See Josephus De Bell. Judaic. lib. vi. cap. 3. and my notes on Matt. xxiv. 19. Verse 30. He had sackcloth within upon his flesh.] The king was in deep mourning for the distresses of the people. HEN Elisha said, Hear ye the Ante 10116 word of the LORD; Thus saith the An. Megas, LORD, To-morrow, about this time, shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. h 2 Then a lord, on whose hand the king leaned, answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 13. 32-c 1 Kings 18. 4-d Job 2. 9.-e Ver. 18, 19.-f Ver. 17, 19, 20-g Heb a lord which belonged to the king leaning upon his hand, Ch. 5. 18-h Mal 3 10. Verse 31. If the head of Elisha—shall stand on him] Either he attributed these calamities to the prophet; or else he thought he could remove them, and yet would not. The miserable king was driven to desperation. Verse 32. This son of a murderer] Jehoram, the son of Ahab and Jezebel. But Ahab is called a murderer, because of the murder of Naboth. The sound of his master's feet behind him] That is, king Jehoram is following his messenger, that he may sce him take off my head. Shut the door] He was obliged to make use of this method for his personal safety, as the king was highly incensed. Verse 33. Behold, this evil is of the LORD] It is difficult to know whether it be the prophet, the messenger, or the king, that says these words. It might be the answer of the prophet from within, to the messenger who was without, and who sought for admission, and gave his reason. To whom Elisha might have replied, "I am not the cause of these calamities, they are from the Lord; I have been praying for their removal: but why should I pray to the Lord any longer, for the time of your deliverance is at hand." And then Elisha said-See the following chapter, where the removal of the calamity is foretold in the most explicit manner; and, indeed, the chapter is unhappily divided from this. The viith chapter should have begun with ver. 24. of this chapter; as, by the present division, the story is unnaturally interrupted. How natural is it for men to lay the cause of their sufferings on any thing or person but themselves! Ahab's iniquity was sufficient to have brought down God's displeasure on a whole nation; and yet he takes no blame to himself, but lays all on the prophet, who was the only salt that preserved the whole nation from corruption. How few take their sins to themselves; and till they do this, they cannot be true penitents; nor can they expect God's wrath to be averted, till they feel themselves the chief of sinners. NOTES ON CHAPTER VII. Verse 1. To-morrow about this time] This was in reply to the desponding language of the king; and to vindicate himself from the charge of being author of this calamity. See the end of the preceding chapter. A measure of fine flour-for a shekel] A seah of fine flour: the seah was about two gallons and a half; the shekel, two shillings and fourpence, at the lowest computation. A wide difference between this and the price of the ass's head, mentioned above. Verse 2. Then a lord] shalish. This word, as the name of an office, occurs often; and seems to point out one of the highest offices in the state. So unlikely was this prediction to be fulfilled, that he thought God must pour out wheat and barley from heaven, before it could have a literal accomplishment. But shalt not eat thercof] This was a mere prediction 3 And there were four leprous men at the entering in of the gate; and they said one to another, Why sit we here until we die? 4 If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. 5 And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. 6 For the LORD had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, | and the kings of the Egyptians to come upon us. 7 Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. 8 And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it. 9 Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. 10 So they came and called unto the porter of the city; and they told them, saying, We i Lev. 18. 46.—k 2 Sam. 5. 21. Ch. 19. 7. Job 15. 21.-1 1 Kings 10. 29.-m Psa. 48. 4, 5, 6. Prov. 29. 1. of his death, but not as a judgment for his unbelief; any person, in his circumstances, might have spoken as he did. He stated, in effect, that nothing but a miracle could procure the plenty predicted: and, by a miracle alone was it done and any person, in his place, might have been trodden to death by the crowd in the gate of Samaria. Verse 3. There were four leprous men] The Gemara, in Sota, R. Sol. Jarehi, and others, say, that these four lepers were Gehazi and his three sons. At the entering in of the gate] They were not permitted to mingle in civil society. Verse 5. The uttermost part of the camp] Where the Syrian advanced guards should have been. Verse 6. The LORD had made the-Syrians to hear a noise] This threw them into confusion; they imagined that they were about to be attacked by powerful auxiliaries, which the king of Israel had hired against them. Verse 12. The king arose in the night] This king had made a noble defence; he seems to have shared in all the sufferings of the besieged, and to have been ever at his post. Even in vile Ahab there were some good things! came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. 11 And he called the porters; and they told it to the king's house within. 12 And the king arose in the night, and said unto his servants, I will now show you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. 13 And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed :) and let us send and see. 14 They took therefore two chariot-horses; and the king sent after the host of the Syrians, saying, Go and see. 15 And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. 16 And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel Paccording to the word of the LORD. 17 And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him. n Heb. we shall find punishment.--o Heb. in it.-p Ver. 1.-q Chap. 6. 32. Ver. 2. words is neither in the Septuagint nor Syriac versions, and that those translators who suppose those words to be genuine, alter them to make them look like sense, will probably allow them to have been at first an improper repetition; consequently, to be now an interpolation, strangely continued in the Hebrew text." They are wanting in more than forty of Kennicott's and De Rossi's MSS. In some others they are left without points; in others, they have been written in, and afterward blotted out; and in others four, in others five, of the seven words are omitted. De Rossi concludes thus, Nec verba hæc legunt LXX., Vulg., Syrus simplex Syrus, Heptaplaris Parisiensis, Targum. They stand on little authority; and the text should be read, omitting the words enclosed by brackets, as above. That are consumed] The words on asher tamu, should be translated, which are perfect; i. e. fit for service. The rest of the horses were either dead of the famine, killed for the subsistence of the besieged, or so weak as not to be able to perform such a journey. Verse 14. They took-two chariot-horses] They had, at first, intended to send fire; probably they found, on examination, that only two were effective. But if they sent two chariots, each would have two horses; and probably a single horse for crossing the country. They know that we be hungry] This was a very natural conclusion. The Syrians, by the closest blockade, could not induce them to give up the city; but, knowing that they were in a starving condition, they might make Verse. 15. All the way was full of garments and vesuse of such a stratagem as that imagined by the king, insels] A manifest proof of the hurry and precipitancy with order to get possession of the city. Verse 13. And one of his servants answered] This is a very difficult verse; and the great variety of explanations given of it cast but little light on the subject. I am inclined to believe, with Dr. Kennicott, that there is an interpolation here, which puzzles, if not destroys, the sense. "Several instances," says he, "have been given of words improperly repeated by Jewish transcribers, who have been careless enough to make such mistakes, and yet cautious not to alter or erase, for fear of discovery. This verse furnishes another instance in a careless repetition of seven Hebrew words, thus: הנשארים אשר נשארו בה הנם ככל ההמון ישראל אשר נשארו בה הנם ככל המין ישראל אשר תמו The exact English of this verse is, And the servant said, Let them take now five of the remaining horses, which remain in it; behold they are as all the multitude of Israel, which [remain in it; behold they are as all the multitude of Israel which] are consumed; and let us send and see. "Whoever considers that the second set of these seven which they fled. Verse 17. And the people trode upon him] This officer being appointed by the king to have the command of the gate, the people rushing out to get spoil, and in to carry it to their houses, he was borne down by the multitude, and trodden to death. This also was foreseen by the spirit of prophecy. The literal and exact fulfilment of such predictions must have acquired the prophet a great deal of credit in Israel. DR. Lightfoot remarks that, between the first and last year of Jehoram, son of Jehoshaphat, there are very many occurrences mentioned, which are not referred nor fixed to their proper year; and, therefore, they must be calculated in a gross sum, as coming to pass in one of these years. These are the stories contained in chapters iv, v, vi, and vii. of this book, and in 2 Chron. xxi. 6-19. They may be calculated thus:-In the first year of Jehoram, Elisha, returning out of Moab into the land of Israel, multiplies the widow's oil; he is lodged in Shunem, and assures his hostess of a child. The seven years' famine was then begun, and he gives the Shunammite warning of its continuance. r 18 And it came to pass as the man of God had spoken to the king, saying, Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to-morrow about this time in the gate of Samaria: 19 And that lord answered the man of God, and said, Now, behold, if the LORD should make windows in heaven, might such a thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. 20 And so it fell out unto him: for the people trode upon him in the gate, and he died. CHAPTER VIII. 4 And the king talked with "Gehazi the servant of the man of God, saying, Tell me, I pray thee, all the great things that Elisha hath done. 5 And it came to pass, as he was telling the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this is the woman, and this is her son, whom Elisha restored to life. 6 And when the king asked the woman, she told him. So the king appointed unto her a certain w officer, saying, Restore all that was Account of the sojourning of the Shunammite, in the land of the Philistines, during the hers, and all the fruits of the field since the day seven years' famine, 1, 2. She returns, and solicits the king to let her have back her land; which, with its fruits, be orders to be restored to her, 36. Elisha comes to Damascus, and finds Ben-halad sick; who sends tris servant Hazael to the prophet to inquire whether he shall recover, 7-9. Efisha predicts his death, tells Hazael that he shall be king, and shows hun the atrocities which he will commit, 10-14. Hazael returns; stiffes his master with a wet cloth, and reigns in his stead, 15. Joram, son of Ahab, becomes king over Israel; his bad reign, 16–19. Edom and Libnah revolt, 20-22 Joram dies, and his son Ahaziah reigns in his stead, 23, 24. His bad reign, 25-27. He joins with foram against Hazael; is wounded by the Syrians, and goes to Jezreel to be healed, 29, 29. r Ver. 1.-8 Ch. 4. 35.-t Pa. 105. 16. Hag. 1. 11-u Ch. 5. 27. Ch. 4. 35.—w Or, eunuch.--x 1 Kings 19. 15. The second year, she bears her child in the land of the Philistines, chap. viii. 2. And Elisha resides among the disciples of the prophets at Gilgal, heals the poisoned pottage, and feeds one hundred men with twenty barley loaves and some ears of corn. That summer he cures Naaman of his leprosy, the only cure of this kind done till Christ came. The third year, he makes iron to swim, prevents the Syrian's ambushments, strikes those with blindness who were sent to seize him, and sends them back to their master. The fourth year, Jehoshaphat dies, and Edom rebels, and shakes off the yoke laid upon them by David: Libnah also rebels. The fifth year, Samaria is besieged by Ben-hadad, the city is most grievously afflicted; and, after being nearly destroyed by famine, it is suddenly relieved by a miraclous interference of God, which had been distinctly foretold by Elisha. The sixth year, the Philistines and Arabians oppress Jehoram, king of Judah, and take captive his wives and children, leaving only one son behind." according to the saying of the man of God, and had gone with her family, and had sojourned in the land of the Philistines seven years." What is mentioned in these two verses happened several years before the time specified in the third verse. See the observations at the end of the preceding chapter. Verse 4. The king talked with Gehazi] This is supposed to have happened before the cleansing of Naaman, for, is it likely that the king would hold conversation with a leprous man; or that, knowing Gehazi had been dismissed with the highest disgrace from the prophet's service, he could hold any conversation with him concerning his late master, relative to whom he could not expect him to give either a true or impartial account? Some think that this conversation might have taken place after Gehazi became leprous; the king having an insatiable curiosity to know the private history of a man who had done such astonishing things: and from whom could he get this information, except from the prophet's own confidential servant? It agrees better with the chronology to consider what is here related as having taken The seventh year, Jehoram falls into a grievous sick-place after the cure of Naaman. As to the circumstance ness, so that his bowels fall out, 2 Chron. xxi. 19. And in the same year the seven years' famine ends about the time of harvest; and, at that harvest, the Shunammite's son dies, and is restored to life by Elisha, though the story of his birth and death is related together: and yet some years must have passed between them. Not long after this the Shunammite goes to the king to petition to be restored to her own land, which she had left in the time of the famine, and had sojourned in the land of the Philistines. This year Elisha is at Damascus; Ben-hadad falls sick; Hazael stifles him with a wet cloth, and reigns in his stead. All these things Dr. Lightfoot supposes happened between An. Mundi 3110 and 3117. See Lightfoot's Works, vol. i. p. 88. In examining the facts recorded in these books, we shall always find it difficult, and sometimes impossible, to ascertain the exact chronology. The difficulty is increased by a custom common among these annalists, the giving the whole of a story at once, though several incidents took place at the distance of some years from the commencement of the story: as they seem unwilling to have to recur to the same history in the chronological order of its facts. NOTES ON CHAPTER VIII. Verse 1. Then spake Elisha] As this is the relation of an event far past, the words should be translated, "But Elisha had spoken unto the woman whose son he had restored unto life; and the woman had arisen, and acted of Gehazi's disease, he might overlook that, and converse with him, keeping at a reasonable distance, as nothing but actual contact could defile. Verse 5. This is the woman, and this is her son, whom Elisha restored to life.] This was a very providential occurrence in behalf of the Shunammite. The relation given by Gehazi was now corroborated by the woman herself: the king was duly affected, and gave immediate orders for the restoration of her land. Verse 7. Elisha came to Damascus] That he might lead Gehazi to repentance; according to Jarchi and some others. Verse 8. Take a present in thine hand] But what an immense present was this, forty camels' burden of every good thing of Damascus! The prophet would need to have a very large establishment at Damascus to dispose of so much property. Verse 10. Thou mayest certainly recover: howbeit the LORD hath showed me that he shall surely die.] That is, God has not determined thy death, nor will it be a necessary consequence of the disease by which thou art now afflicted but this wicked man will abuse the power and trust thou hast reposed in him, and take away thy life. Even when God has not designed, nor appointed, the death of a person, he may nevertheless die, though not without the permission of God. This is a farther proof of the doctrine of contingent events: he might live for all his sickness, but thou wilt put an end to his life. e 12 And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong-holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child. 13 And Hazael said, But what! is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath showed me that thou shalt be king over Syria. 14 So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover. 15 And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. B. C. 892. An. Megaclis, A. M. 3112. 16 And in the fifth year of Joram Aute 1. 01. 116. the son of Ahab king of Israel, JeArch. Athen hoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign. perpet. 30. A. M. 3112 -3119. k 17 Thirty and two years old was B. C. 892-885. he when he began to reign: and he 1. Olymp. 116 reigned eight years in Jerusalem. 18 And he walked in the way of the Anno ante -109. e Ch. 10. 32 & 12 17. & 13. 3, 7. Amos 1. 3--f Ch. 15. 16. Hos. 13. 16. Amos 1. 13. g1 Sam. 17. 43.-h 1 Kings 19, 15- 2 Chron. 21. 3, 4.-k Heb. reigned. Began to reign in consort with his father -- 2 Chron. 21. 5, &c-m Ver. 26-a 2 Sam. 7. 13. 1 Kings 11. 36. & 15. 4. 2 Chron. 21. 7. Verse 11. He settled his countenance steadfastly] Of whom does the author speak? Of Hazael, or of Elisha? Several apply this action to the prophet: he had a murderer before him, and he saw the bloody acts he was about to commit, and was greatly distressed; but he endeavoured to conceal his feelings; at last his face reddened with anguish, his feelings overcame him, and he burst out and wept. The Septuagint, as it stands in the Complutensian and Antwerp Polyglotts, make the text very plain: Και ες η Αζαήλ κατα προσωπον αυτού, και παρέθηκεν ενωπιον αυτού δωρα έως ησχύνετοι και εκλαυσεν ὁ ἄνθρωπος του Θεού, | And Hazael stood before his face, and he presented before him gifts till he was ashamed; and the man of God wept. The Codex Vaticanus, and the Codex Alexandrinus, are nearly as the Hebrew. The Aldine edition agrees in some respects with the Complutensian; but all the versions follow the Hebrew. Verse 12. I know the evil that thou wilt de] We may see something of the accomplishment of this prediction, chap. x. 32, 33. and chap. xii. 3, 7. Verse 13. But what is thy servant a dog, that he should do this great thing?] I believe this verse to be wrongly interpreted by the general run of commentators. It is generally understood, that Hazael was struck with horror at the prediction; that these cruelties were most alien from his mind; that he then felt distressed and of fended at the imputation of such evils to him; and yet, so little did he know his own heart, that, when he got power, and had opportunity, he did the whole with a willing heart and a ready hand. On the contrary, I think he was delighted at the prospect; and his question rather implies a doubt, whether a person so inconsiderable as he is, shall ever have it in his power to do such great, not such evil things; for, in his sight, they had no turpitude. The He כי מה ענין הכלב כי יעשה הדבר הגדול -: brew text stands thus ki ma abdeca hakeleb, ki yaâsch ha-dabar ha-gadol kazzch? But, what! thy servant, this dog! that he should do this great work! Or, "Can such a poor worthless fellow, such a dead dog, [ó Kvav ʼn TεOvпws, Sept.] perform such mighty actions? thou fillest me with surprise." And, that this is the true sense, his immediate murder of his master, on his return, fully proves. Our common version of these words of Hazael, as Mr. Patten observes, has stood in the front of many a fine declamation utterly wide of his real sentiment. His exclamation was not the result of horror; his expression has no tincture of it, but of the unexpected glimpse of a crown! The prophet's answer is plainly calculated to satisfy the astonishment he had excited: a dog bears not, in Scripture, the character of a cruel, but of a despicable animal; nor does he who is shocked with barbarity call it a GREAT deed. David vindicated. | kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD. m 19 Yet the LORD would not destroy Judah for David his servant's sake, "as he promised him to give him always a light, and to his children. 20 In his days PEdom revolted from under the hand of Judah, and made a king over themselves. 21 So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. 22 Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time. 23 T And the rest of the acts of Joram, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? A. M. 3119 24 And Joram slept with his fathers, -3120. and was buried with his fathers in the B. C. 85-884. city of David: and Ahaziah "his son 1 Olymp. 109 reigned in his stead. Anno ante -108. 25 In the twelfth year of Joram the son of Ahab king of Israel, did Ahaziah the son of Jehoram king of Judah begin to reign. V 26 Two and twenty years old was Ahaziah o Heb. candle, or, lamp-p Gen. 27. 40. Chap. 3. 27. 2 Chron. 21. 8, 9, 10. 91 Kings 22. 47.--r And so fulfilled, Gen. 27. 40.--6 2 Chron. 21. 10. 2 Chron. 22. - Called Azariah, 2 Chron. 22. 6. and Jehoahcz, 2 Chron. 21. 17. & 25. 23. v See 2 Chron. 22. 2 it So that he died] He was smothered, or suffocated. Verse 16. In the fifth year of Joram] This verse, as stands in the present Hebrew text, may be thus read; "And in the fifth year of Joram, son of Ahab, king of Israel, [and of Jehoshaphat king of Judah,] reigned Jehoram son of Jehoshaphat king of Judah. The three Hebrew words co (and of Jehoshaphat king of Judah,] greatly disturb the chronology in this place. It is certain that Jehoshaphat reigned twenty-five years, and that Jehoram his son reigned but eight; 1 Kings xxii. 42. 2 Kings viii. 17. 2 Chron. xx. 31. and xxi. 5. So that he could not have reigned during his father's life without being king twenty years, and eight years!" These words are wanting in three of Kennicott's and De Rossi's MSS., in the Complutensian and Aldine editions of the Septuagint, in the Peshito Syriac, in the Parisian Heptaplar Syriac, the Arabic, and in many copies of the Vulgate, collated by Dr. Kennicott and De Rossi, both printed and manuscript; to which may be added, two MSS. in my own library, one of the 14th, the other of the 11th century, and what I judge to be the Editio Princeps of the Vulgate. And, it is worthy of remark, that in this latter work, after the 15th verse, ending with Quo mortuo ; regnavit Azahel pro eo: the following words are in a smaller character, Anno quinto Joram filii Achab regis Israhel, regnavit Joram filius Josaphat rez Juda Triginta, &c. We have already seen that it is supposed that Jehoshaphat associated his son with him in the kingdom; and that the fifth year in this place only regards Joram king of Israel, and not Jehoshaphat king of Judah. See the notes on chap, i. 17. Verse 17. He reigned eight years in Jerusalem] Beginning with the 5th year of Joram, king of Israel. He reigned three years with Jehoshaphat his father, and five years alone; i. e. from A. M. 3112 to 3119, according to Archbishop Ussher. Verse 18. The daugter of Ahab was his wife] This was the infamous Athaliah: and, through this marriage, Jehoshaphat and Ahab were confederates; and this friendship was continued after Ahab's death. Verse 19. To give him always a light] To give him a successor in his own family. Verse 21. Joram went over to Zair] This is the same as Seir, a chief city of Idumea. So Isaiah xxi. 11. The burden of Dumah, (Idumea :) he calleth to me out of Seir. This city had its name from Seir, one of the sons of Ishmael, Gen. xxv. 14. Smote the Edomites] It appears that the Israelites were surrounded by the Idumeans; and that, in the night, Joram and his men cut their way through them, and so got every man to his tent, for they were not able to make any farther head against these enemies; and therefore it is said, that Edom revolted from under the hand of Judah unto this day. Verse 23. Are they not written in the book of the ChronVerse 15. A thick cloth] The versions, in general, un-icles] Several remarkable particulars relative to Joram, derstand this of a hairy or woollen cloth. may be found in 2 Chron. xxi. 3 Then take the box of oil, and pour on his when he began to reign; and he reigned one year in Jerusalem. And his mother's name was Atha-head, and say, Thus said the LORD, I have liah, the daughter of Omri king of Israel. anointed thee king over Israel. Then open the door, and flee, and tarry not. 27 And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the sonin-law of the house of Abab. 28 And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead; and the Syrians wounded Joram. 29 And King Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick. CHAPTER IX. Elisha sends one of the disciples of the prophets to Ramoth-gilead, to anoint Jehu Judah, who had come to visit him: he slays them both: the former is thrown AND Elisha the prophet called one of the children of the prophets, and said unto him, 'Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: 2 And when thou comest thither, look out there Jehu the son of Jehoshaphat, the son of Nimshi, and go in, and make him arise up from among h his brethren, and carry him to an inner chamber; w Or, grand-daughter, See Ver. 19-x 2 Chron. 22. 3, 4.-y 2 Chron. 22. 5. z Ch. 9. 15.--a Heb. wherewith the Syrians had wounded - Called Ramot, Ver. 23- Ch. 9. 16. 2 Chron. 22. 6, 7.--d Heb. wounded.--e 1 Kings 20. 35.-f Ch. 4. 20. Jer. 1. 17.-g Ch. 8. 28, 29.--h Ver. 5, 11. Verse 26. Two and twenty years old was Ahaziah when he began to reign] In 2 Chron. xxii. 2. it is said, forty and two years old was Ahaziah when he began to reign: this is a heavy difficulty, to remove which several expedients have been used. It is most evident that, if we follow the reading in Chronicles, it makes the son two years older than his own father! for his father began to reign when he was thirty-two years old, and reigned eight years, and so died, being forty years old: see ver. 17. Dr. Lightfoot says, "The original meaneth thus; Ahaziah was the son of two and forty years: namely, of the house of Omri, of whose seed he was by the mother's side: and he walked in the ways of that house, and came to ruin at the same time with it. This the text directs us to look after, when it calleth his mother the daughter of Omri, who was indeed the daughter of Ahab. Now, these forty-two years are easily reckoned, by any that will count back in the Chronicle to the second of Omri. Such another reckoning there is about Jechoniah or Jehoiachin, 2 Kings xxiv. 8. Jehoiakin was eighteen years old when he began to reign. But 2 Chron. xxxvi. 9. Jehoiachin was the son of the eight years; that is, the beginning of his reign fell in the eighth year of Nebuchadnezzar, and of Judah's first captivity." Works, vol. i. p. 87. 4 So the young man, eren the young man the prophet, went to Ramoth-gilead. 5 And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. and 6 And he arose, and went into the house; he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, eren over Israel. 7 And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. 8 For the whole house of Ahab shall perish: and I will cut off from Ahab him that pisseth against the wall, and Phim that is shut up and left in Israel: 9 And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah: 10 And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. 11 Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. 12 And they said, It is false; tell us now. And i Heb. chamber in a chamber.-k 1 Kings 19. 16-11 Kings 19. 16. 2 Chron. 22. 7-m 1 Kings 18. 4. & 21. 15-n 1 Kings 14. 10. & 21. 21-0 1 Sam G. 22 Deut. 32. 36.--q 1 Kings 14. 10. & 15. 29. & 21. 22-r 1 Kings 16. 3. 11 - 1 Kings 21.23. Ver. 35. 36.-1 Jer. 29. 26. John 10. 20. Acta 26. 21. 1 Cor. 4. 16. there. And thus the blood of the innocents, which had been shed by Ahab and his wife Jezebel, was visited on them in the total extinction of their family. See the following chapters, where the bloody tale of Jehu's conspiracy is told at large. I have already had to remark on the chronological difficulties which occur in the historical books: difficulties for which copyists alone are responsible. To remove them by the plan of reconciliation, is in many cases impracticable: to conjectural criticism we must have recourse. And is there a single ancient author of any kind, but particularly those who have written on matters of history and carenology, whose works have been transmitted to us free of similar errors, owing to the negligence of transcribers? NOTES ON CHAPTER IX. Verse 1. One of the children of the prophets] The Jews say that this was Jonah the prophet, the son of Amittai. Gird up thy loins] What thou hast to do requires the utmost despatch. Verse 4. The young man—the prophet] This should be translated, The servant of the prophet; that is, the servant which Elisha now had in place of Gehazi. Verse 6. King over the people of the LORD] This pointed out to Jehu that he was to rule that people according to God's law; and, consequently, that he was to restore the pure worship of the Most High in Israel. After all, here is a most manifest contradiction, that cannot be removed but by having recourse to violent modes of solution. I am satisfied the reading in 2 Chron. xxii. 2. is a mistake; and that we should read there, as here, twenty-two instead of forty-two years: see the note there. And may we not say with Calmet, Which is most dangerous, to acknowledge that transcribers have made some mistakes in copying the sacred books; or to acknowledge that there are contradictions in them, and then to have recourse to solutions that can yield no satisfaction to any un-nutely was this prophecy fulfilled: see ver. 33, &c. prejudiced mind? I add, that no mode of solution yet found out has succeeded in removing the difficulty: and of all the MSS. which have been collated, and they amount to several hundrd, not one confirms the reading of forty-two years. And to it all the ancient versions are equally unfriendly. Verse 7. Thou shalt smite the house of Ahab] For their most cruel murders, they have forfeited their own lives, according to that immutable law; "HE that sheddc th man's blood, by man shall his blood be shed." This, and the two following verses, contain the commission which Jehu received from the Lord against the bloody house of Ahab. Verse 10. The dogs shall eat Jezebel] How most mi Verse 28. The Syrians wounded Joram.] Ahaziah went with Joram to endeavour to wrest Ramoth-gilead out of the hands of the Syrians, which belonged to Israel and Judah. Ahab had endeavoured to do this before, and was slain there: see 1 Kings xxii. 3, &c. and the notes there. Verse 29. Went back to be healed at Jezreel] And there he continued till Jehu conspired against and slew him Verse 11. Wherefore came this mad fellow to thee?] Was it because he was a holy man of God, that he was reputed by a club of irreligious officers to be a madman? In vain do such pretend that they fight for religion, and are the guardians of the public welfare and morals, if they persecute religion, and scoff at holy men. But this has been an old custom with all the seed, the sons of the ser pent. As to religious soldiers, they are far to seek, and ill to find, according to the old proverb. Ye know the man, and his communication.] Ye know that he is a madman, and that his message must be a meshad been done, lest it should promote jealousy and envy. sage of folly. Jehu did not appear willing to tell them what |