2 Chronicles 35:1
Moreover Josiah kept a passover to the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month.
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EXPOSITORY (ENGLISH BIBLE)
(1) Moreover.And. The form of the Hebrew verb implies that this Passover was held subsequently to the renewal of the covenant; and 2Kings 23:23 fixes the date precisely as “the eighteenth year of king Josiah.”

Kept.Made (2Chronicles 30:1).

On the fourteenth day of the first month.—In strict accordance with the law. Hezekiah’s Passover was irregular in point of time (2Chronicles 30:2; 2Chronicles 30:13).

35:1-19 The destruction Josiah made of idolatry, was more largely related in the book of Kings. His solemnizing the passover is related here. The Lord's supper resembles the passover more than any other of the Jewish festivals; and the due observance of that ordinance, is a proof of growing piety and devotion. God alone can truly make our hearts holy, and prepare them for his holy services; but there are duties belonging to us, in doing which we obtain this blessing from the Lord.All his days they departed not - This must be understood in the letter rather than in the spirit. There was no open idolatry in the reign of Josiah, but the reformation was seeming rather than real, superficial rather than searching and complete (compare the marginal reference). CHAPTER 35

2Ch 35:1-19. Josiah Keeps a Solemn Passover.

1-3. Moreover Josiah kept a passover—(See on [477]2Ki 23:21). The first nine verses give an account of the preparations made for the celebration of the solemn feast [2Ch 35:1-9]. The day appointed by the law was kept on this occasion (compare 2Ch 30:2, 13). The priests were ranged in their courses and exhorted to be ready for their duties in the manner that legal purity required (compare 2Ch 29:5). The Levites, the ministers or instructors of the people in all matters pertaining to the divine worship, were commanded (2Ch 35:3) to "put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. Some think that it had been ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (2Ch 33:7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of the change of circumstances. As the service of God was now performed in a fixed and permanent temple, they were not required to be bearers of the ark any longer; and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions.Josiah keepeth a solemn passover, 2 Chronicles 35:1-19. He provoketh Pharaoh-necho, and is slain at Megiddo, 2 Chronicles 35:20-24. Lamentations for Josiah, 2 Chronicles 35:25-27.

No text from Poole on this verse.

Moreover, Josiah kept a passover unto the Lord in Jerusalem,.... Where only it was to be kept:

and they killed the passover on the fourteenth day of the first month; the month Nisan, as the Targum, which was the exact time of killing the passover lamb, according to the law of Moses, Exodus 12:6, in the Vulgate Latin version of the Apocrypha in:"And Josias held the feast of the passover in Jerusalem unto his Lord, and offered the passover the fourteenth day of the first month;'' (1 Esdras 1:1)it is called the fourteenth moon of the first month; a phrase often used in ecclesiastical writers, when speaking of the time of the passover; and so we now call one of the days of the week "dies lunae", Monday.

Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the {a} passover on the fourteenth day of the first month.

(a) The scripture in various places calls the lamb the passover even though it is only the sign of the passover for in all sacraments the signs have the names of the things signified.

EXEGETICAL (ORIGINAL LANGUAGES)
Ch. 2 Chronicles 35:1-19 (= 1Es 1:1-22; cp. 2 Kings 23:21-23). Josiah’s Passover

1. Moreover Josiah] R.V. And Josiah.

the first month] The legal month; cp. 2 Chronicles 30:2 (with note).Verse 1. - They killed the Passover on the fourteenth... of the first month; i.e. on the day appointed originally (Exodus 12:6). It will be remembered that, under special circumstances, the same day of the second month was authorized by "Hezekiah and his princes" (2 Chronicles 30:2). The dismay of the king at the contents of the book which was read to him, and his inquiry of the prophetess Huldah as to the judgments threatened in the law. - Compare with this the parallel account in 2 Kings 22:11-20, with the commentary there given, as both accounts agree with the exception of some unimportant variations in expression. Instead of Abdon ben Micah (2 Chronicles 34:20) we find in 2 Kings chbor ben Micayahu, perhaps the correct reading. In 2 Chronicles 34:21, the expression, "and for those that are left in Israel and Judah," i.e., for the remainder of the people who were left in Israel after the destruction of the kingdom, and in Judah after the divine chastisements inflicted, mainly by the Assyrians under Hezekiah and Manasseh, is clearer and more significant than that in 2 Kings 22:13, "and for the people, and for all Judah." נתּכה, to pour itself forth (of anger), is quite as suitable as נצּתה, inflame, kindle itself, in 2 Kings 22:13. In 2 Chronicles 34:22, those sent with the high priest Hilkiah are briefly designated by the words המּלך ואשׁר, and whom the king, scil. had sent; in 2 Kings 22:14, on the contrary, the individual names are recorded (Ewald, Gramm. 292, b, would supply אמר, after the lxx). The names of the ancestors of the prophetess Huldah also are somewhat different. כּזאת, as the king had said to him, is omitted in 2 Kings. In 2 Chronicles 34:24, כּל־האלות, all the curses, is more significant than כּל־דּברי, 2 Kings 22:16. ותּתּך (2 Chronicles 34:25) is a statement of the result of the עזבוּני: Because they have forsaken me, my anger pours itself forth. In 2 Chronicles 34:27, the rhetorical expansion of the words which God had spoken of Jerusalem in the law, וגו לשׁמּה להיות, inserted in 2 Kings 22:19 as an elucidation, are omitted. After the preceding designation of these words as "the curses written in the law," any further elucidation was superfluous. On the contents of the saying of the prophetess Huldah, see the commentary on 2 Kings 22:16.
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