2 Chronicles 26:9
Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them.
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(9) Built towers.—To defend the approaches.

At the corner gate.Over, that is, commanding the gate (2Chronicles 25:23). Probably the north-west corner of the city wall.

The valley gate.—Syriac, “the west gate.” In the western wall, the modern Jaffa gate. These two towers protected the most exposed points of the capital.

At the turning of the wall.Over the angle (ha-miqçôa ̒), i.e., on the eastern side of Zion, at a bend in the wall. This tower defended both Zion and Moriah against attacks from the south-east. (Nehemiah 3:19-20; Nehemiah 3:24-25.)

And fortified them.—Literally, made them (the gates) strong. Or rather, perhaps, he made the towers strong, i.e., put them in a posture of defence. (Comp. 2Chronicles 11:11.) The margin is wrong. Syriac, “girded (or bound) them at their corners with clamps (glîdê, i.e., κλεῖδες) of iron.”

26:1-15 As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.On the Mehunims or Maonites, see Judges 10:12 note. 2Ch 26:9, 10. His Buildings.

9. Uzziah built towers in Jerusalem, &c.—whence resistance could be made, or missiles discharged against assailants. The sites of the principal of these towers were: at the corner gate (2Ch 25:23), the northwest corner of the city; at the valley gate on the west, where the Joppa gate now is; at the "turning"—a curve in the city wall on the eastern side of Zion. The town, at this point, commanded the horse gate which defended Zion and the temple hill on the southeast [Bertheau].

No text from Poole on this verse. Moreover Uzziah built towers in Jerusalem at the corner gate,.... Which was broken down by the king of Israel in his father's time, 2 Chronicles 25:23 and which he not only repaired, but strengthened, by building a tower upon it:

and at the valley gate; which led to the valley, Nehemiah 2:13, called the valley of the dead bodies, in which they were cast, and in which the brook Kidron ran, Jeremiah 31:40.

and at the turning of the wall; at each of those places he built towers, which Josephus (o) says were one hundred and fifty cubits high: and fortified them; put garrisons of soldiers into them.

(o) Antiqu. l. 9. c. 10. sect. 3.

Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the {f} turning of the wall, and fortified them.

(f) Where the wall or tower turns.

9. the corner gate] Cp. 2 Chronicles 25:23 (note).

the valley gate] Nehemiah 2:13; Nehemiah 3:13. On the west of the city (Bädeker, p. 24).

the turning of the wall] Mentioned Nehemiah 3:19; Nehemiah 3:24.Verse 9. - Built towers in Jerusalem. The excellent map, above alluded to (2 Chronicles 25:23), in Conder's 'Handbook to the Bible' (2nd edit.), facing p. 334, furnishes a very clear idea alike of these towers and of the walls of Jerusalem, as we can make them out, for Uzziah's times. For the corner gate, see our note, 2 Chronicles 25:23. Valley gate. This is called by some the Gehenna gate. As many as three sites, reducible perhaps to two, are proposed for this gate:

(1) the west gate, called somewhile the "Jaffa" gate; or

(2) a gate over the valley of" Hinnom;" or, if it be not the same,

(3) that at the valley of Tyropoeon. And at the turning; Hebrew, הַמִקְצוַע. This word occurs eleven times, viz. twice in Exodus, four times in Nehemiah, four times in Ezekiel, and in this place, and is always rendered "corner" or" turning;" the word wanted is angle. The site of this gate cannot very certainly be pronounced upon. Perhaps the angle that marks the gate is that at the south-east corner of the temple plateau. The language of Nehemiah 3:19 is our best clue: "Next to him Ezer repaired... a piece over against the going up to the armoury at the turning." The statements as to Uzziah's attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (2 Chronicles 26:1-4), agree entirely with 2 Kings 14:21-22, and 2 Kings 15:2-3; see the commentary on these passages. Uzziah (עזּיּהוּ) is called in 1 Chronicles 3:12 and in 2 Kings generally) Azariah (עזריה); cf. on the use of the two names, the commentary on 2 Kings 14:21. - In 2 Chronicles 26:5, instead of the standing formula, "only the high places were not removed," etc.) Kings), Uzziah's attitude towards the Lord is more exactly defined thus: "He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success." In לדרשׁ ויהי the infinitive with ל is subordinated to היה, to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Daniel 1:17. But Kimchi's idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that "the seeing of God" which was granted to the elders of Israel at the making of the covenant, Exodus 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת, some MSS having ביראות or ביראת (cf. de Rossi, variae lectt.); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין, who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided.
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