And they swore to the LORD with a loud voice, and with shouting, and with trumpets, and with cornets.
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EXPOSITORY (ENGLISH BIBLE)With shouting, and with trumpets, and with cornets.—See or 1Chronicles 15:28; 2Chronicles 23:13. The acclamations of the people, accompanied by the loud blasts upon trumpet and clarion, naturally enhanced the solemnity of the oath.Exodus 24:3-8 occur from time to time in the history of the Jews, following upon intervals of apostasy. This renewal in the reign of Asa is the first on record. The next falls 300 years later in the reign of Josiah. There is a third in the time of Nehemiah (see the marginal references). On such occasions, the people bound themselves by a solem oath to observe all the directions of the Law, and called down God's curse upon them if they forsook it.
and with shouting, and with trumpets, and with cornets; showing that the oath was not extorted from them unwillingly, but that they took it with the utmost cheerfulness, and with all the demonstrations of joy and gladness imaginable.And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets.
EXEGETICAL (ORIGINAL LANGUAGES)14. shouting] The word (terû’âh) is used to denote a blast with the festal trumpets; see next note.
trumpets] The word (ḥăçôçrâh) means a special kind of trumpet used only for religions purposes; Numbers 10:1-10; 1 Chronicles 15:24 (note). Driver, Amos, pp. 144–6, gives an illustration derived from the Arch of Titus.Verse 14. - The loud voice, the shouting, and the trumpets, and cornets, spoke alike the determination, and the united joyful determination of the people (2 Chronicles 23:13; Nehemiah 12:27, 42, 43). 2 Chronicles 15:8. The speech and prophecy of the prophet strengthened the king to carry out the work he had begun, viz., the extirpation of idolatry from the whole land. In 2 Chronicles 15:8 the words הנּניא עדד are surprising, not only because the prophet is called in 2 Chronicles 15:1, not Oded, but Azariah the son of Oded, but also on account of the preceding הנּבוּאה in the absolute state, which cannot stand, without more ado, for the stat. constr. נבוּאת (cf. 2 Chronicles 9:29). The view of Cler. and Ew., that by an orthographical error בּן עזריהוּ has been dropped out, does not remove the difficulty, for it leaves the stat. absol. הנּבוּאה .lo unexplained. This is also the case with the attempt to explain the name Oded in 2 Chronicles 15:8 by transposing the words Azariah ben Oded, 2 Chronicles 15:1, so as to obtain Oded ben Azariah (Movers); and there seems to be no other solution of the difficulty than to strike out the words Oded the prophet from the text as a gloss which has crept into it (Berth.), or to suppose that there is a considerable hiatus in the text caused by the dropping out of the words בּן עזריהוּ דּבּר אשׁר.
(Note: C. P. Caspari, der Syrisch-ephraimitische Krieg, Christian. 1849, S. 51, explains the absol. הנּבוּאה by an ellipse, as in Isaiah 3:14; Isaiah 8:11, "the prophecy (that) of Oded," but answers the question why Oded is used in 2 Chronicles 15:8 instead of Azarjahu ben Oded by various conjectures, none of which can be looked upon as probable.)
התחזק corresponds to חזקוּ. Asa complied with the exhortation, and removed (ויּעבר, as in 1 Kings 15:12) all abominations (idols) from the whole land, and from the cities which he had taken from Mount Ephraim: these are the cities which Asa's father Abijah had conquered, 2 Chronicles 13:19. "And he renewed the altar before the porch," i.e., the altar of burnt-offering, which might stand in need of repairs sixty years after the building of the temple. The Vulg. is incorrect in translating dedicavit, and Berth. in supposing that the renovation refers only to a purification of it from defilement by idolatry. חדּשׁ is everywhere to renew, repair, restaurare; cf. 2 Chronicles 24:4. - But in order to give internal stability to the reform he had begun, Asa prepared a great sacrificial festival, to which he invited the people out of all the kingdom, and induced them to renew the covenant with the Lord. 2 Chronicles 15:9. He gathered together the whole of Judah and Benjamin, and the strangers out of Ephraim, Manasseh, and Simeon, who dwelt among them. Strangers, i.e., Israelites from the ten tribes, had come over as early as Rehoboam's reign to the kingdom of Judah (2 Chronicles 11:16); these immigrations increased under Asa when it was seen that Jahve was with him, and had given him a great victory over the Cushites. It is surprising that Simeon should be mentioned among the tribes from which Israelites went over to the kingdom of Judah, since Simeon had received his heritage in the southern district of the tribal domain of Judah, so that at the division of the kingdom it would not well separate itself from Judah, and join with the tribes who had revolted from the house of David. The grouping together of Simeon, Ephraim, and Manasseh, both in our verse and in 2 Chronicles 34:6, can consequently scarcely be otherwise explained than by the supposition, either from the cities assigned to them under Joshua into districts in the northern kingdom (Berth.), or that the Simeonites, though politically united with Judah, yet in religious matters were not so, but abstained from taking part in the Jahve-worship in Jerusalem, and had set up in Beersheba a worship of their own similar to that in Bethel and Dan. In such a case, the more earnest and thoughtful people from Simeon, as well as from Ephraim and Manasseh, may have gone to Jerusalem to the sacrificial festival prepared by Asa. In favour of this last supposition we may adduce the fact that the prophet Amos, Amos 5:5; Amos 4:4; Amos 8:14, mentions Beersheba, along with Bethel and Gilgal, as a place to which pilgrimages were made by the idolatrous Israelites.
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