Read 2 Kings 17
In verses 1-41 is the fall of Israel.
In verse 2 is is not clear why Hoshea is judged to be less evil than his predecessors.
In verse 4 Hosea 7.11 may reflect the prophets Hosea's judgment of the foolishness of Hoshea's revolt against Assyria.
In verse 5 the fact that Samaria held out for three years is a tribute to its defenses.
In verse 6 this verse marks the end of the northern kingdom of Israel.
The places listed here to which the people of Israel are deported were all close to the Assyrian homeland.
In verses 7-18 many scholars regard these verse as a later addition, in deuteronomistic style, to the initial Deuteronomistic History, since they explain Israel's fall as a the result of idolatry as a opposed to the explanation in vv. 21-23 which culminates the theme of the sin of Jeroboam.
Pillars and sacred poles (vv. 10,16) were trappings of the worship of Canaanite gods.
The host of heaven (v. 16) refers to astral deities (sun, moon, stars).
Making their sons and daughters pass through fire is child sacrifice.
In verses 19-20 these verse are also an addition perhaps part of the addition in vv. 7-18.
They make it clear that Judah was guilty of the same offenses as Israel
They were apparently written in the Exile (after 586 B.C.E.) as indicated in v. 20, where all the descendants of Israel would be both Israel and Judah.
In verses 21-23 these verses conclude the theme of the sin(s) of Jeroboam which refers tot he shrines at Dan and Betel (1 Kings 12.25-33) and which every king of Israel is accused of perpetuating.
In verse 24 in addition to deporting people of Israel, the Assyrians settled captives from other countries in the former land of Israel.
They also renamed the area the Assyrian province of Samaria (Samerina).
In verses 25-28 a widely accepted idea in the ancient Near east was that each country had its own god and each god its own country.
It was therefore considered important by the Assyrians that the people whom they had imported into Israel learn the law of god of the land (v. 26) and the attacks by lions were blamed on the failure to do this.
In verses 29-34a the new comers, however, also retained the gods of their homelands and worshipped them along with the Lord.
The names of the gods in vv.30-31 are distortions or misspellings of the names of the gods from different parts of the Near East.
However, the errors do not seem to be intentional.
rather, they betray an author (probably the deuteronomist) who is unfamiliar with these different gods and who also writes at a later date, as indicated by the to this day. statement in v.34a.
In 34b-40 these verses were added by a later writer who viewed the religion of the Samaritans (the residents of the province of Samaria) as illegitimate.
verse34b, therefore, directly contradicts v. 33.
Many faithful Jews hated the Samaritans in part because of their religious practice, which mixed elements from other religions into Jewish observances.
Samaritans were also regarded as practicing a form of Judaism, however, particularly at later periods.
The animosity between the two groups surfaces in Ezra 4.1-3 and is clearly reflected in stories in the New testament Gospels.
In verse 41 this verse summarizes vv. 29-34a and may have been the original conclusion.
It agrees with the viewpoint that the settlers worshipped both the Lord and other gods.
Comments..
Thursday, July 9, 2009
Wednesday, July 8, 2009
Reading for July 14th
Read 2 Kings 16
In verses 1-20 is the reign of Ahaz.
In verse 3 making his son pass through fire is a reference to child sacrifice (3.27).
In verse 5 this verse refers to the Syro-Ephraimitic crisis of 734 B.C.E.
The oracle of Isaiah is Isa 7 is directed at this situation.
In verse 6 Judah's problem's with Syria and Israel weakened its hold on Elath and the Edomites took advantage.
In verses 7-9 these verses continue with the Syro-Ephraimitic crisis.
According to Isa 7, Isaiah counseled Ahaz against seeking the help of the Assyrians.
These verses indicate that Ahaz chose to ignore that advice and purchased the aid of Tiglath-pileser against Syria and Israel.
This placed Judah in a subject relationship to Assyria that would be the source of their future problems.
Kir is the place of the Syrians' origin, according to Am 9.7.
It also mentioned as the place of Syrian exile Am 1.5.
It is obviously in Mesopotamia though its exact location is unknown.
In verses 10-16 this story is apparently meant as condemnation of Ahaz to illustrate his importation of foreign elements into the worship of the Lord.
It maybe be however that Ahaz intended the new altar to honor the Lord..
Uriah the priest is likely the same figure mentioned in Isa 8.2.
In verses 17-18 Ahaz was forced to remove some bronze from the temple in order to make his payment of tribute to the Assyrian king.
For a description of the bronze oxen under the sea and the laver stands see 1 Kings 7.23-37.
The meaning and the nature of the covered portal for use on the sabbath(v. 18) is not known.
Comments..
In verses 1-20 is the reign of Ahaz.
In verse 3 making his son pass through fire is a reference to child sacrifice (3.27).
In verse 5 this verse refers to the Syro-Ephraimitic crisis of 734 B.C.E.
The oracle of Isaiah is Isa 7 is directed at this situation.
In verse 6 Judah's problem's with Syria and Israel weakened its hold on Elath and the Edomites took advantage.
In verses 7-9 these verses continue with the Syro-Ephraimitic crisis.
According to Isa 7, Isaiah counseled Ahaz against seeking the help of the Assyrians.
These verses indicate that Ahaz chose to ignore that advice and purchased the aid of Tiglath-pileser against Syria and Israel.
This placed Judah in a subject relationship to Assyria that would be the source of their future problems.
Kir is the place of the Syrians' origin, according to Am 9.7.
It also mentioned as the place of Syrian exile Am 1.5.
It is obviously in Mesopotamia though its exact location is unknown.
In verses 10-16 this story is apparently meant as condemnation of Ahaz to illustrate his importation of foreign elements into the worship of the Lord.
It maybe be however that Ahaz intended the new altar to honor the Lord..
Uriah the priest is likely the same figure mentioned in Isa 8.2.
In verses 17-18 Ahaz was forced to remove some bronze from the temple in order to make his payment of tribute to the Assyrian king.
For a description of the bronze oxen under the sea and the laver stands see 1 Kings 7.23-37.
The meaning and the nature of the covered portal for use on the sabbath(v. 18) is not known.
Comments..
Reading for July 13th
Read 2 Kings 15
In verses 1-38 Azariah and Jotham of Judah; Zecharaih, Shallum, Menahem, Pekahiah of Israel.
In verse 1 Azariah is also known as Uzziah (2 Chr 26).
In verse 4 high places were shrines other than the temple of Jerusalem.
In verse 5 leprosy was a word used for a variety of skin diseases.
It was greatly feared because it was regarded as fatal and incurable.
Lepers were isolated because the disease was contagious.
Hence, Azariah and his son Jotham were co-regents, that is, they ruled together.
In verse 12 the prophecy about the duration of the Jehu dynasty occurs in 10.30.
The rapid succession of contenders to the throne at the end of the Jehu dynasty is reminiscent of the last days of Baasha's house in 1 Kings 16.
In verse 15 the rest of the deeds is part of the standard deuteronomistic formula.
Since he reigned only one month (v. 13), Shallum did not have time to accomplish many deeds.
In verse 16 Tiphsah was a town on the Euphrates, quite out of Menahem's reach.
A better reading is Tappuah (as in the Septuagint), which is within Israel.
The practice of rip(ping) open pregnant women is mentioned elsewhere in the Bible in the context of wars with other countries (2 Kings 8.12; Hos 13.16; Am 1.13).
The reason for Menahem's brutality against the town of Tappuah is unknown but it has been suggested that this was Shallum's hometown.
In verse 19 Pul was another name for Tiglath-pileser III, one of the greatest kings of the Assyrian empire.
A talent was between 45 and 130 pounds.
A thousand talents of silver was an enormous sum.
In verse 20 a shekel was slightly less than half an ounce.
In verse 27 twenty seven years is difficult to fit into a chronology for Israel.
If it is not a simple error or exaggeration, it may indicate that Israel was divided and the Pekah reigned over a splinter section of it before becoming king over the entire country.
In verse 29 the sites listed with this verse are all in northern Israel which along with Damascus and Syria, was ravaged in 733-732 B.C.E.
In verse 30 Tiglath-pileser helped Hoshea to overthrow Pekah.
The overthrow and Hoshea's pro-Assyrian policy kept Israel from meeting the same fate as Syria in 732.
Hoshea's kingdom however, was only part of the former state, since the northern part of the country was made into an Assyrian province.
In verse 37 Pekah and Rezin wanted to force Judah to join them in a coalition to resist Tglath-pileser of Assyria.
The matter came to a head during the reign of Ahaz.
Comments..
In verses 1-38 Azariah and Jotham of Judah; Zecharaih, Shallum, Menahem, Pekahiah of Israel.
In verse 1 Azariah is also known as Uzziah (2 Chr 26).
In verse 4 high places were shrines other than the temple of Jerusalem.
In verse 5 leprosy was a word used for a variety of skin diseases.
It was greatly feared because it was regarded as fatal and incurable.
Lepers were isolated because the disease was contagious.
Hence, Azariah and his son Jotham were co-regents, that is, they ruled together.
In verse 12 the prophecy about the duration of the Jehu dynasty occurs in 10.30.
The rapid succession of contenders to the throne at the end of the Jehu dynasty is reminiscent of the last days of Baasha's house in 1 Kings 16.
In verse 15 the rest of the deeds is part of the standard deuteronomistic formula.
Since he reigned only one month (v. 13), Shallum did not have time to accomplish many deeds.
In verse 16 Tiphsah was a town on the Euphrates, quite out of Menahem's reach.
A better reading is Tappuah (as in the Septuagint), which is within Israel.
The practice of rip(ping) open pregnant women is mentioned elsewhere in the Bible in the context of wars with other countries (2 Kings 8.12; Hos 13.16; Am 1.13).
The reason for Menahem's brutality against the town of Tappuah is unknown but it has been suggested that this was Shallum's hometown.
In verse 19 Pul was another name for Tiglath-pileser III, one of the greatest kings of the Assyrian empire.
A talent was between 45 and 130 pounds.
A thousand talents of silver was an enormous sum.
In verse 20 a shekel was slightly less than half an ounce.
In verse 27 twenty seven years is difficult to fit into a chronology for Israel.
If it is not a simple error or exaggeration, it may indicate that Israel was divided and the Pekah reigned over a splinter section of it before becoming king over the entire country.
In verse 29 the sites listed with this verse are all in northern Israel which along with Damascus and Syria, was ravaged in 733-732 B.C.E.
In verse 30 Tiglath-pileser helped Hoshea to overthrow Pekah.
The overthrow and Hoshea's pro-Assyrian policy kept Israel from meeting the same fate as Syria in 732.
Hoshea's kingdom however, was only part of the former state, since the northern part of the country was made into an Assyrian province.
In verse 37 Pekah and Rezin wanted to force Judah to join them in a coalition to resist Tglath-pileser of Assyria.
The matter came to a head during the reign of Ahaz.
Comments..
Reading for July 12th
Read 2 Kings 14
In verses 1-29 the reigns of Amaziah of Judah and Jeroboam II of Israel.
In verse 4 the high places were shrines other than the Temple of Jerusalem.
In verse 6 the law referred to here is Deut 24.16.
In verse 7 the location of the Valley of salt is uncertain, but most scholars locate it south of the Dead Sea in the same depression in which the Dead Sea or Salt Sea lies.
Sela means rock or crag.
The meaning of Jokthe-el is uncertain.
One suggestion is that it means God destroys.
In verse 8 let us look one another in the face is a challenge to battle (.v 11).
In verse 9 the fable does not imply any marriage treaty or relationship between Amaziah and Joash.
Its point is rather is that Amaziah is try to make himself more important than he is and he will be trampled down if he continues.
In verse 13 a cubit was about 18 inches, so 4000 cubits is about 200 yards.
The wall of a city was essential for its protection.
In verse 19 Lachish was an important fortress and city about 25 miles southwest of Jerusalem.
In verse 22 Elath was an important city at the tip of the Gulf of Aqaba.
Amaziah was able to rebuild and restore it to Judah after he defeated Edom v. 7.
In verse 25 Lebo-hamath represented the idealized northern border of Israel in northern Syria as described for Solomon (1 Kings 8.65).
The Sea of the Arabah was the Dead Sea.
Jonah was the prophet about whom the book of Jonah was written.
The oracles referred to here however, are not recorded.
In verse 28 Jeroboam's reign was a prosperous one but he did not restore Damascus and Hamath to Israel, nor had they once belonged to Judah.
The text has been damaged in transmission and the original reading is uncertain..
Comments...
In verses 1-29 the reigns of Amaziah of Judah and Jeroboam II of Israel.
In verse 4 the high places were shrines other than the Temple of Jerusalem.
In verse 6 the law referred to here is Deut 24.16.
In verse 7 the location of the Valley of salt is uncertain, but most scholars locate it south of the Dead Sea in the same depression in which the Dead Sea or Salt Sea lies.
Sela means rock or crag.
The meaning of Jokthe-el is uncertain.
One suggestion is that it means God destroys.
In verse 8 let us look one another in the face is a challenge to battle (.v 11).
In verse 9 the fable does not imply any marriage treaty or relationship between Amaziah and Joash.
Its point is rather is that Amaziah is try to make himself more important than he is and he will be trampled down if he continues.
In verse 13 a cubit was about 18 inches, so 4000 cubits is about 200 yards.
The wall of a city was essential for its protection.
In verse 19 Lachish was an important fortress and city about 25 miles southwest of Jerusalem.
In verse 22 Elath was an important city at the tip of the Gulf of Aqaba.
Amaziah was able to rebuild and restore it to Judah after he defeated Edom v. 7.
In verse 25 Lebo-hamath represented the idealized northern border of Israel in northern Syria as described for Solomon (1 Kings 8.65).
The Sea of the Arabah was the Dead Sea.
Jonah was the prophet about whom the book of Jonah was written.
The oracles referred to here however, are not recorded.
In verse 28 Jeroboam's reign was a prosperous one but he did not restore Damascus and Hamath to Israel, nor had they once belonged to Judah.
The text has been damaged in transmission and the original reading is uncertain..
Comments...
Tuesday, July 7, 2009
Reading for July 11th
Read 2 Kings 13
In verses 1-13 the reigns of Jehoahaz and Joash.
In verse 1 Joash and Jehoash are two versions of the same name.
In verse 2 the sins of jeroboam are the shrines of Dan and Bethel (1Kings 12.25-33).
In verse 3 like the rest of the regnal formulas this verse is deuteronomistic and sounds much like part of the deuteronomistic formula found in the book of Judges (Judge 2.14; 4.1-2; 6.1).
In verse 5 the idea and language are also borrowed from the book of Judges.
The identity of this savior is not clear, but it may be a reference to Elisha (vv. 14-21).
In verse 6 the sins of the house of Jeroboam are the same as the sins of Jerobaom (v.20.
The sacred pole was used in the worship of the Canaanite goddess Asherah.
In verse 7 like the dust at threshing means that the army has scattered.
In verse 10 while they bear the same name, Joash king of Judah and Jehoash king of Israel are two different people.
In verse 13 Jeroboam is distinct from the one in 1 Kings 12-14 and is often called Jeroboam II.
In verses 14-25 Elisha's death.
This story lies outside of the framework of the regnal formulas.
That is, it follows the closing formula for Joash (vv.12-13) but precedes the beginning formula for Jeroboam II (14.23-24).
Since the deuteronomistic editor regularly uses these formulas as the framework for the history, this story may be either out of place or a later edition.
In verse 14 my father is a term of respect showing the king's subordination to the prophet.
The exact sense of the chariots of Israel and its horsemen is uncertain here.
It recalls previous episodes in the Elisha stories 92.12; 6.17) and may have become a kind of nickname for him because of these episodes.
In verse 15-17 symbolic acts like this one are frequently carried out by the prophets in the Bible, especially by Ezekiel and Jeremiah.
In this case, the Lord's arrow of victory is shot eastward (v.17), toward Aram (Syria) to represent victory over the Armeans.
In verses 18-19 this is an example of bellomancy the use of weapons of war to foretell the future, which was common in the Ancient Near East.
In verses 20-21 Elisha's miraculous powers continue even after his death.
In verses 22-23 while these verses certainly were written after the fall of Israel in 721 B.C.E., the writer still appeals to the people of the north in stating that the Lord has not ultimately abandoned them.
In verses 24-25 these verse fulfill Elisha's prediction in v.19.
Comments..
In verses 1-13 the reigns of Jehoahaz and Joash.
In verse 1 Joash and Jehoash are two versions of the same name.
In verse 2 the sins of jeroboam are the shrines of Dan and Bethel (1Kings 12.25-33).
In verse 3 like the rest of the regnal formulas this verse is deuteronomistic and sounds much like part of the deuteronomistic formula found in the book of Judges (Judge 2.14; 4.1-2; 6.1).
In verse 5 the idea and language are also borrowed from the book of Judges.
The identity of this savior is not clear, but it may be a reference to Elisha (vv. 14-21).
In verse 6 the sins of the house of Jeroboam are the same as the sins of Jerobaom (v.20.
The sacred pole was used in the worship of the Canaanite goddess Asherah.
In verse 7 like the dust at threshing means that the army has scattered.
In verse 10 while they bear the same name, Joash king of Judah and Jehoash king of Israel are two different people.
In verse 13 Jeroboam is distinct from the one in 1 Kings 12-14 and is often called Jeroboam II.
In verses 14-25 Elisha's death.
This story lies outside of the framework of the regnal formulas.
That is, it follows the closing formula for Joash (vv.12-13) but precedes the beginning formula for Jeroboam II (14.23-24).
Since the deuteronomistic editor regularly uses these formulas as the framework for the history, this story may be either out of place or a later edition.
In verse 14 my father is a term of respect showing the king's subordination to the prophet.
The exact sense of the chariots of Israel and its horsemen is uncertain here.
It recalls previous episodes in the Elisha stories 92.12; 6.17) and may have become a kind of nickname for him because of these episodes.
In verse 15-17 symbolic acts like this one are frequently carried out by the prophets in the Bible, especially by Ezekiel and Jeremiah.
In this case, the Lord's arrow of victory is shot eastward (v.17), toward Aram (Syria) to represent victory over the Armeans.
In verses 18-19 this is an example of bellomancy the use of weapons of war to foretell the future, which was common in the Ancient Near East.
In verses 20-21 Elisha's miraculous powers continue even after his death.
In verses 22-23 while these verses certainly were written after the fall of Israel in 721 B.C.E., the writer still appeals to the people of the north in stating that the Lord has not ultimately abandoned them.
In verses 24-25 these verse fulfill Elisha's prediction in v.19.
Comments..
Reading for July 10th
Read 2 Kings 12
In verses 1-21 is the reign of Jehoash
In verse 1 forty years is probably a round number for a generation.
In verse3 the high places were shrines other than the Temple of Jerusalem.
In verses 4-16 Jehoash repairs the Temple.
Jehoash has to admonish the priests (v.7) who are slow to carry out the repairs.
Money is literally silver.
Parts of this account, however, seem to assume that the contributions were int he form of coins, which could be anachronism since coins began to be used widely in Palestine no earlier than the late sixth century B.C.E.
In verse 18 votive gifts were special items of value that the kings of Judah had dedicated to the Temple.
By paying these to Hazael as tribute, Jehoash capitulated to him and in effect bribed him to prevent him from attacking Jerusalem.
In verse 19 Annals of the Kings of Judah may have been the official records of the monarchy of Judah.
They no longer exist.
In verse 20 Millo means fill; it probably refers tot he earthwork done by David to fill in the saddle between the temple area and the palace area south of it (2 Sam 5.9).
In verse 21 the motive behind Jehoash's assassination is not explained in 2 Kings.
Comments...
In verses 1-21 is the reign of Jehoash
In verse 1 forty years is probably a round number for a generation.
In verse3 the high places were shrines other than the Temple of Jerusalem.
In verses 4-16 Jehoash repairs the Temple.
Jehoash has to admonish the priests (v.7) who are slow to carry out the repairs.
Money is literally silver.
Parts of this account, however, seem to assume that the contributions were int he form of coins, which could be anachronism since coins began to be used widely in Palestine no earlier than the late sixth century B.C.E.
In verse 18 votive gifts were special items of value that the kings of Judah had dedicated to the Temple.
By paying these to Hazael as tribute, Jehoash capitulated to him and in effect bribed him to prevent him from attacking Jerusalem.
In verse 19 Annals of the Kings of Judah may have been the official records of the monarchy of Judah.
They no longer exist.
In verse 20 Millo means fill; it probably refers tot he earthwork done by David to fill in the saddle between the temple area and the palace area south of it (2 Sam 5.9).
In verse 21 the motive behind Jehoash's assassination is not explained in 2 Kings.
Comments...
Reading for July 9th
Read 2 Kings 11
In verses 1-21 the reign of Athaliah and the revolt of Jehoash.
In verses 1-3 Athaliah was the daughter of Ahab and Jezebel who had married Joram king of Judah in a treaty between Israel and Judah (8.18).
After the death of her son Ahaziah, she seized power.
No regnal formula is reported for her because the writer of 2 Kings did not consider her a legitimate ruler.
In verse 4 Jehoiadada was a priest.
Since the new king Jehoash was really in charge of the kingdom.
The Carites were apparently the royal bodyguard, and this may be an error of the Cherethities, the name of the bodyguard under David and Solomon (2 Sam 8.18).
In verses 5-7 the parenthetical statement in v 6 is probably a late gloss or explanatory addition, trying to identify the other two divisions.
The gate Sur is unknown.
Jehoiada chooses the change of the guard on the sabbath as the time for the revolt.
This made all the troops available to him in order to protect Jehoash.
It was also time when troop movement would not be suspicious.
In verse 10 the spears and shields mentioned here were originally of gold and dedicated to David (2 Sam 8.7).
But they had been replaced by Rehoboam with bronze articles after Shishak's invasion (1 Kings 14.26-27).
In verse 12 the covenant would have been a written document, perhaps laws or a contract between the people and the king.
However, the word may be an error for armlet, associated with the crown in 2 Sam1.10.
In verse 14 the pillar in front of the Temple is meant here.
In verse 17 only after Athaliah's removal is the covenant made.
It appears to be an agreement between the people and the king to follow the Lord, but its exact nature and its relationship to the laws in the Bible are unknown.
In verse 20 the exact identity of the people of the land is disputed.
They may have been the landholders or leading citizens of Judah.
Comments..
In verses 1-21 the reign of Athaliah and the revolt of Jehoash.
In verses 1-3 Athaliah was the daughter of Ahab and Jezebel who had married Joram king of Judah in a treaty between Israel and Judah (8.18).
After the death of her son Ahaziah, she seized power.
No regnal formula is reported for her because the writer of 2 Kings did not consider her a legitimate ruler.
In verse 4 Jehoiadada was a priest.
Since the new king Jehoash was really in charge of the kingdom.
The Carites were apparently the royal bodyguard, and this may be an error of the Cherethities, the name of the bodyguard under David and Solomon (2 Sam 8.18).
In verses 5-7 the parenthetical statement in v 6 is probably a late gloss or explanatory addition, trying to identify the other two divisions.
The gate Sur is unknown.
Jehoiada chooses the change of the guard on the sabbath as the time for the revolt.
This made all the troops available to him in order to protect Jehoash.
It was also time when troop movement would not be suspicious.
In verse 10 the spears and shields mentioned here were originally of gold and dedicated to David (2 Sam 8.7).
But they had been replaced by Rehoboam with bronze articles after Shishak's invasion (1 Kings 14.26-27).
In verse 12 the covenant would have been a written document, perhaps laws or a contract between the people and the king.
However, the word may be an error for armlet, associated with the crown in 2 Sam1.10.
In verse 14 the pillar in front of the Temple is meant here.
In verse 17 only after Athaliah's removal is the covenant made.
It appears to be an agreement between the people and the king to follow the Lord, but its exact nature and its relationship to the laws in the Bible are unknown.
In verse 20 the exact identity of the people of the land is disputed.
They may have been the landholders or leading citizens of Judah.
Comments..
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