12<\/strong>. And he brought forth the king’s son<\/em> ] i.e. Jehoiada did so, who had charge of him. The name ‘king’s son’ is perhaps given to him here rather than his personal name, to mark that the struggle was for the true successor.<\/p>\n and<\/em> gave him the Testimony<\/em> ] The word so rendered occurs first in Exo 16:34<\/span>, where it is directed that the pot of manna is to be laid up before the Testimony<\/em>. That by this is meant some portion of the Law which was given to Moses is made clear in a later passage. In Exo 25:16<\/span>; Exo 25:21<\/span> it is described as ‘the Testimony<\/em> which I shall give thee’. We need not suppose that in these passages the whole law of Moses is intended, but the name given to the first portion of the Law would no doubt be continued in after times for all that was considered to be the divine revelation. Hence we must here understand the Law, as the people then possessed it. Express direction is given in Deu 17:18-19<\/span>, that when a king shall be chosen he shall have a copy of the Law, which he shall study ‘that he may learn to fear the Lord his God, to keep all the words of this law and these statutes to do them’. So the delivery of the Law would naturally form a most solemn portion of the coronation ceremony.<\/p>\n and anointed him<\/em> ] This was not done as far as we know with all kings, but the present was a special occasion, and no part of the ordinance would be omitted which could help to mark in a religious manner the restoration of the true scion of David’s house.<\/p>\n and they clapt their hands<\/em> ] A natural expression of approval and applause, though not frequently spoken of in the O. Test. It is found in the Psa 47:1<\/span> of exultation before God, and the figure is used Psa 98:8<\/span> ‘Let the floods clap their hands’. But it is quite as frequently used where rejoicing over a fallen enemy is the cause (cf. Job 27:23<\/span>; Lam 2:15<\/span>; Nah 3:19<\/span>).<\/p>\n God save the king<\/em> ] Literally ‘Let the king live’. So they cried when Saul was made king, 1Sa 10:24<\/span>, and at the feast of Adonijah when he sought to be king, 1Ki 1:25<\/span>.<\/p>\n The testimony – <\/B>i. e., The Book of the Law which was kept in the ark of the covenant (Dent. 31:26). This Jehoiada placed ou the kings head at the moment of coronation, perhaps to indicate that the king was not to be above, but under, the direction of the Law of his country.<\/P> <\/p>\n Verse 12<\/span>. Put the crown upon him<\/B><\/I>] This was a diadem<\/I> or golden<\/I> band<\/I> that went round the head.<\/P> <\/P> And – the testimony<\/B><\/I>] Probably the book of the law<\/I>, written on a roll of vellum. This was his sceptre<\/I>. Some think that it was placed upon his head<\/I>, as well as the diadem. The diadem<\/I>, the testimony<\/I>, and the anointing oil<\/I>, were essential to his consecration.<\/P> <\/P> They clapped their hands<\/B><\/I>] This I believe is the first instance on record of clapping the hands<\/I> as a testimony of joy.<\/P> <\/P> God save the king<\/B><\/I>] yechi hannmelech; May the king live<\/I>! So the words should be translated wherever they occur.<\/P> <\/p>\n The testimony, <\/B>i.e. the book of the law, which he put into the kings hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deu 17:18<\/span>, and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony<\/I>, as Psa 78:5<\/span>; 132:12<\/span>; Isa 8:16<\/span>,20<\/span>; see also Deu 6:17<\/span>,20<\/span>; 2Ki 23:3<\/span>, because it is a witness of Gods will, and mans duty. <\/P> Anointed him; <\/B>as they used to do in doubtful cases, when there was any competition or question about the crown, as now there was. <\/P> <\/p>\n And he brought forth the king’s son<\/strong>,…. Out of the apartment in the temple where he had been brought up:<\/p>\n and put the crown upon him<\/strong>; the crown royal, which seems to have been kept in the temple:<\/p>\n and gave him the testimony<\/strong>; the book of the law, which he was to read in all his days, and according to it govern the people; and which was a testimony of the will of God both to him and them: Kimchi and Ben Melech interpret it of royal garments put upon him:<\/p>\n and they made him king, and anointed him<\/strong>; proclaimed and declared him king, and anointed him, for the confirmation of it, because of the pretension Athaliah made to the kingdom; otherwise, as the Jewish writers say, the son of a king was not anointed; and hence, they say, it was, that Solomon was anointed, because of the claim of Adonijah:<\/p>\n and they clapped their hands<\/strong>; in token of joy:<\/p>\n and said, God save the king<\/strong>; or, “let the king live”; or, “may he prosper”, as the Targum; may health and prosperity attend him in his government. In 2Ch 23:11<\/span>, it is said; “Jehoiada and his sons anointed him”, and said those words; among whom must be Zechariah, whom this king afterwards slew, which was an instance of great ingratitude, 2Ch 24:20<\/span>.<\/p>\n (12) And he brought forth the kings son.<\/strong>When the two lines were formed, cutting off the interior of the Temple from the court, Jehoiada led forth the young prince into the protected space between them; perhaps from a side chamber, or perhaps from the sanctuary itself.<\/p>\n And gave him the testimony.<\/strong>The Hebrew has simply and the testimony<\/em>. Kimchi explains this to mean a royal robe<\/em>; other rabbis think of a phylactery on the coronet. (See Deu. 6:8<\/span>.) Thenius says, the Lawi.e.<\/em>, a book in which were written Mosaic ordinances, and which was held in a symbolic manner over the kings head after he had been crowned. (See Note on 2Ch. 23:11<\/span>.)<\/p>\n Anointed him.<\/strong>The chronicler says it was Jehoiada and his sons who did it. It is difficult to see what objection can fairly be taken to this explanatory addition, unless we are to suppose that, although the high priest was present, the soldiers of the guard poured the sacred oil on the kings head. Yet Thenius adduces it as an instance of the petty spirit of the chronist, accusing him of inserting the words for fear anybody should think of an anointing by unconsecrated hands. Surely such criticism as this is itself both petty and wilful. The words probably stood in the chroniclers principal source.<\/p>\n God save the king.<\/strong>Literally, Vivat rex<\/em>. (1Ki. 1:25<\/span>.)<\/p>\n 12<\/strong>. <\/strong> He brought forth the king’s son <\/strong> The youthful Joash, now seven years old, having been for six of these years hid in the temple. 2Ki 11:3<\/span>. <\/p>\n And put the crown upon him <\/strong> In the ceremony of crowning and anointing, Jehoiada, the high priest, officiated. <\/p>\n Gave him the testimony <\/strong> The laws of Moses, from which he might read and learn all the days of his life. Compare Deu 17:18-19<\/span>. <\/p>\n God save the king <\/strong> Compare 1Sa 10:24<\/span>. note.<\/p>\n 2Ki 11:12<\/span><\/em><\/strong>. <\/strong>Gave him the testimony<\/em><\/strong><\/strong> Both here and in the parallel place, 2Ch 23:11<\/span> there is nothing for gave him; <\/em>and therefore as the word put <\/em>refers to to testimony <\/em>as well as crown, <\/em>it is very doubtful what is the meaning of the word in this place; but as the word certainly denotes additional or adventitious embellishments or ornaments, we may very well understand it here some royal robe or ornament, wherewith it was usual to invest kings on their coronation. See Exo 33:4<\/span>. 2Sa 1:24<\/span> and Parkhurst’s Lexicon on the word 6: <\/p>\n 2Ki 11:12 And he brought forth the king’s son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.<\/p>\n Ver. 12. And gate him the testimony.<\/strong> ] That is, The Book of Deuteronomy, according to Deu 17:18-19<\/span> , or some other book wherein the law was registered, 2Ch 23:11 called the Testimony, because it testifieth of God’s will and men’s duty, and is the best rule of ruledom; far beyond Lipsius’s “Beehive,” or Machiavel’s “Spider Web.” Queen Elizabeth, at her coronation, took the Bible – presented to herewith both her hands, and, kissing it, laid it to her breast, saying, that the same had ever been her chiefest delight, and should be the rule whereby she meant to frame her government. a<\/em> <\/p>\n<\/p>\n a<\/em> Speed’s Chron.<\/p>\n gave him. The Figure of speech Zeugma (App-6), by which the second verb has to be thus supplied. <\/p>\n testimony. See note on Exo 17:14, and App-47. <\/p>\n he brought: 2Ki 11:2, 2Ki 11:4, 2Ch 23:11 <\/p>\n put the crown: 2Sa 1:10, 2Sa 12:30, Est 2:17, Est 6:8, Psa 21:3, Psa 89:39, Psa 132:18, Mat 27:29, Heb 2:9, Rev 19:12 <\/p>\n the testimony: Exo 25:16, Exo 31:18, Deu 17:18-20, Psa 78:5, Isa 8:16, Isa 8:20 <\/p>\n anointed him: 2Ki 9:3, 1Sa 10:1, 1Sa 16:13, 2Sa 2:4, 2Sa 2:7, 2Sa 5:3, 1Ki 1:39, Lam 4:20, Act 4:27, 2Co 1:21, Heb 1:9 <\/p>\n and they clapped: Wyyakkoo kaph, “they clapped the hand,” which Mr. Harmer thinks was similar to the mode in which Oriental females express their respect for persons of high rank, by gently applying one of their hands to their mouth. So Pitts relates, that in some of the towns of Barbary, the leaders of the sacred caravan being received with loud acclamations, “the very women get upon the tops of the houses to view the parade, or fine show, where they keep striking their four fingers on their lips, as fast as they can, making a joyful noise all the while.” Psa 47:1, Psa 98:8, Isa 55:12 <\/p>\n and said: 1Ki 1:34, Psa 72:15-17, Dan 3:9, Dan 6:21, Mat 21:9 <\/p>\n God save the king: Heb. Let the king live, 1Sa 10:24, 2Sa 16:16,*marg. <\/p>\n Reciprocal: Gen 41:34 – officers 1Ki 1:25 – God save king Adonijah Gal 4:1 – That<\/p>\n 2Ki 11:12. And put the crown upon him Having produced Joash, he put the crown on his head, which, it is likely, was kept in the sanctuary. And gave him the testimony The book of the law, which he put into the kings hand to remind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, (Deu 17:18,) and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, because it is a witness of Gods will, and mans duty. They made him king, and anointed him As was wont to be done in doubtful cases, when there was any competition or question about the crown, as now there was.<\/p>\n 11:12 And he brought forth {l} the king’s son, and put the crown upon him, and [gave him] {m} the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.<\/p>\n (l) That is, Joash, who had been kept secret six years.<\/p>\n (m) Meaning, the law of God, which is his chief charge, and by which only his throne is established.<\/p>\n And he brought forth the king’s son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. 12. And he brought forth the king’s son ] i.e. Jehoiada did so, who had charge of him. … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 11:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9853","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9853","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9853"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9853\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9853"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9853"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9853"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"