5<\/strong>. And the Lord gave Israel a saviour<\/em> ] The LXX, has ‘salvation’, ‘deliverance’. The two verses 5 and 6 are a parenthesis, and interrupt the connexion. The ‘ saviour<\/em> ’ alludes to what is said of Jeroboam 2. (2Ki 14:27<\/span>). ‘The Lord saved<\/em> Israel by the hand of Jeroboam the son of Joash’. This was the time when the prayer of Jehoahaz was truly answered, in the reign of his grandson. That passage is connected with this also by the language of the preceding verse (26) ‘The Lord saw the affliction of Israel<\/em>, that it was bitter’.<\/p>\n so that they went out from under the hand of the Syrians<\/em> ] Language like this must refer to some very great change in the relative positions of Syria and Israel. We have some indication of it in the statement (2Ki 14:28<\/span>) that Jeroboam recovered Damascus for Israel. By such a reverse the power of Syria must have been severely broken. We learn from the cuneiform inscriptions (1 Rawl. 35) that Damascus was about this time made subject to Assyria (Schrader p. 110; Eng. Trans. vol. 1. 203). It may be therefore that by the help of Assyria (which we have seen that Israel sometimes gained at the expense of liberty) the kings of Israel were able to shake off the thraldom of their nearer, and therefore more galling, oppressor, at first partially, then completely, so as to come from under his hand.<\/p>\n the children of Israel dwelt in their tents<\/em> ] The expression may refer to the peaceful state when the dwellers in the country could live safely out amid their flocks and crops, and not be constrained by the pressure of war to seek refuge in the towns. But it has been noted (see on 1Ki 8:66<\/span>) that ‘tents’ is used for ‘homes’. Hence the words of this verse may mean only that the people lived quietly at home, and were not constantly called forth to resist the inroads of the Syrians.<\/p>\n The Lord gave Israel a saviour – <\/B>Not immediately on the repentance of Jehoahaz but after his death (see 2Ki 13:25<\/span>).<\/P> They went out from under the hand of the Syrians – <\/B>i. e. they ceased to be oppressed by the Syrians; they shook off their yoke, and became once more perfectly independent.<\/P> Tents – <\/B>See 1Ki 8:66<\/span> note.<\/P> <\/p>\n Verse 5<\/span>. And the Lord gave Israel a saviour<\/B><\/I>] This was undoubtedly Joash<\/I>, whose successful wars against the Syrians are mentioned at the conclusion of the chapter. Houbigant<\/I> recommends to read the seventh<\/I> verse after the fourth<\/I>, then the fifth<\/I> and sixth<\/I>, and next the eighth<\/I>, &c.<\/P> <\/p>\n A saviour; either Elisha, below, 2Ki 13:14<\/span>; or rather, Jehoash, the son of this Jehoahaz, below, 2Ki 13:25<\/span>, and Jeroboam his son, 2Ki 14:25<\/span>. <\/P> In their tents, as beforetime; <\/B>in peace and security, not only in their strong cities, but even in their tents in the fields. <\/P> <\/p>\n 5. a saviour<\/B>This refersneither to some patriotic defender nor some signal victory, but tothe deliverance obtained for Israel by the two successors ofJehoahaz, namely, Joash, who regained all the cities which theSyrians had taken from his father (2Ki13:25<\/span>); and Jeroboam, who restored the former boundaries ofIsrael (2Ki 14:25<\/span>).<\/P><\/p>\n And the Lord gave Israel a saviour<\/strong>,…. Not an angel sent by him, nor a captain raised up among them, nor the prophet Elisha, who predicted their deliverance, nor Jehoahaz himself, but his son Joash, 2Ki 13:25<\/span><\/p>\n so that they went out from under the hand of the Syrians<\/strong>; were not in subjection to them, nor harassed by them, nor in fear of them:<\/p>\n and the children of Israel dwelt in their tents, as before time<\/strong>; in peace and safety.<\/p>\n (5) A saviour.<\/strong>Jeroboam II., the grandson of Jehoahaz, a vigorous and successful sovereign, of whom it is said that Jehovah saved Israel by his hand (2Ki. 14:27<\/span>).<\/p>\n They went out from under the hand.<\/strong>Referring to the oppressive supremacy of Syria. From these words, and from those of 2Ki. 13:22<\/span>, it would appear that Israel was tributary to Syria during some part of this period.<\/p>\n Dwelt in their tents<\/strong>i.e.<\/em>, in the open country. In time of war they were obliged to take refuge in strongholds and fortified cities.<\/p>\n As before time.<\/strong>See Note on 1Ch. 11:2<\/span>; Gen. 31:2<\/span>.<\/p>\n 5<\/strong>. <\/strong> A saviour <\/strong> According to 2Ki 13:22<\/span>, this saviour could not have saved Israel in the days of Jehoahaz; so it is hardly satisfactory to refer it to some unknown temporary deliverer during the reign of this king. This saviour came not in Jehoahaz’s days, but, after his death in the person of his son Jehoash, who, according to 2Ki 13:25<\/span>, recovered from the then Syrian king the cities which his father had lost by war. The deliverance was still further secured under Jeroboam, the son of Joash. Compare 2Ki 14:27<\/span>. Others have supposed, but with little reason, that this saviour <\/em> was an angel, or perhaps Elisha. <\/p>\n Dwelt in their tents <\/strong> That is, at peace in their homes, not disturbed by constant rumours of war, and invasion by foreign armies.<\/p>\n 2Ki 13:5<\/span><\/em><\/strong>. <\/strong>The Lord gave Israel a saviour<\/em><\/strong><\/strong> The LXX and Arabic render this a deliverance; <\/em>which, as no particular person is specified, seems a preferable version: see 2Ki 13:17<\/span>. <\/p>\n 2Ki 13:5<\/span> (And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime.<\/p>\n Ver. 5. And the Lord gave Israel a saviour.<\/strong> ] An angel, say some; the prophet Elisha, say others; or rather king Jehoash, 2Ki 13:25 encouraged by Elisha, with promise of a threefold victory over the Syrians.<\/p>\n And the LORD = And Jehovah. Note the parenthesis of verses: 2Ki 13:5 and 2Ki 13:6. <\/p>\n a saviour. Some think an angel; some. Elisha; some, a general of Jehoahaz. Compare 2Ki 13:25; 2Ki 14:27. <\/p>\n children = sons. <\/p>\n a saviour: This saviour was undoubtedly Joash, whose successful wars are subsequently detailed. Houbigant recommends to read the 2Ki 13:7, after the 2Ki 13:4. 2Ki 13:25, 2Ki 14:25, 2Ki 14:27, Neh 9:27, Isa 19:20, Oba 1:21, Luk 2:11 <\/p>\n beforetime: Heb. yesterday and third day, Exo 4:10, Deu 19:4, 1Sa 19:7, 1Ch 11:2 <\/p>\n Reciprocal: Jer 49:27 – Benhadad Hos 7:15 – I have<\/p>\n 2Ki 13:5. The Lord gave Israel a saviour Either Elisha, below, (2Ki 13:14,) or rather, Jehoash the son of this Jehoahaz, (2Ki 13:25,) and Jeroboam his son, 2Ki 14:25. Both of these were instrumental in working out great deliverances for Israel, although they were wicked men, who still kept up the idolatry of the calves. Israel dwelt in their tents as before time In peace and security: not only in their strong cities, but even in their tents in the fields.<\/p>\n 13:5 (And the LORD gave Israel a {c} saviour, so that they went out from under the hand of the Syrians: and the children of Israel {d} dwelt in their tents, as beforetime.<\/p>\n (c) That is, Joash the son of Jehoahaz.<\/p>\n (d) Safely and without danger.<\/p>\n (And the LORD gave Israel a savior, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as formerly. 5. And the Lord gave Israel a saviour ] The LXX, has ‘salvation’, ‘deliverance’. The two verses 5 and 6 are a parenthesis, and interrupt … Continue reading “Exegetical and Hermeneutical Commentary of 2 Kings 13:5”<\/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-9888","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9888","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=9888"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9888\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9888"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9888"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9888"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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":"