And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand.
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EXPOSITORY (ENGLISH BIBLE)Next to him.—At his hand, i.e., beside him, and subordinate to him. (Comp. 1Chronicles 25:2.)2 Chronicles 17:15) was in any way superior to the other "princes," but only that he was one of them.
Three hundred thousand - This number. and those which follow in 2 Chronicles 17:15-18, have been with good reason regarded as corrupt by most critics. For:
(1) They imply a minimum population of 1,480 to the square mile, which is more than three times greater than that of any country in the known world (circa 1880's).
(2) they produce a total just double that of the next largest estimate of the military force of Judah, the 580, 000 of 2 Chronicles 14:8.
It is probable that the original numbers have been lost, and that the loss was suppplied by a scribe, who took 2 Chronicles 14:8 as his basis.Next to him; either,
1. After his death, as his successor in the same command. And the like is supposed concerning Jehozabad, 2 Chronicles 17:18. Or rather,
2. Next to him in place and authority; or, at least, in power and the numbers of his host. And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand.
EXEGETICAL (ORIGINAL LANGUAGES)15. next to him] Lit. at his hand; the same phrase is used in Nehemiah 3:2; Nehemiah 3:4-5, etc.
Jehohanan] Sometimes spelt Johanan.Verse 15. - The captain. So again read, the prince. 1 Kings 4:10, בּן־דּקר, 1 Kings 4:9, and is not to be translated as an adjective, as in lxx and Syr., partly on account of the ל praef., and still more on account of the singular, for the plural חיל בּני must be used when it is in apposition to לשׂרי. Nothing further is known of the men named; the designation of them as שׂרים suggests the idea that they were heads of families or fathers'-houses. אדוניּה טוב, too (2 Chronicles 17:8), is one name. The "book of the law of Jahve" is the Pentateuch, not merely a collection of Mosaic laws, since in Jehoshaphat's time the Mosaic book of the law (the Pentateuch) had been long in existence. יהוּדה בּערי סבב signifies to go through the cities of Judah in different directions; baa`aam limeed, to teach among the people (not the people). The mission of these men is called by the older theologians a solemn ecclesiarum visitatio, quam Josaphat laudabili exemplo per universum regnum suum instituit, and they differ in opinion only as to the part played by the princes in it. Vitringa, de synagoga vet. p. 389, in agreement with Rashi, thinks that only the Levites and priests were deputed ut docerent; the princes, ut auctoritate imperioque suo populum erudiendum in officio continerent eumque de seria regis voluntate certiorem facerent; while others, e.g., Buddaeus, refer to 2 Chronicles 17:9, ubi principes pariter ac Levitae populum docuisse dicuntur, or believe with Grotius, docere et explicare legem non tantum sacerdotum erat et Levitarum, sed omnium eruditorum. Both views contain elements of truth, and do not mutually exclude each other, but may be harmonized. We can hardly confine למּד to religious teaching. The Mosaic law contains a number of merely civil precepts, as to which laymen learned in the law might impart instruction; and consequently the teaching probably consisted not merely in making the people acquainted with the contents of the law, but at the same time of direction and guidance in keeping the law, and generally in restoring and confirming the authority of the law among the people. In connection with this there were many abuses and illegalities which had to be broken down and removed; so that in this respect the task of the commission sent round the country by Jehoshaphat may be compared to a church inspection, if only we understand thereby not an inspection of churches in the Christian sense of the words, but an inspection of the religious and moral life of the communities of Israel under the old covenant.
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