6 And he set H5414 captains H8269 of war H4421 over the people, H5971 and gathered them together H6908 to him in the street H7339 of the gate H8179 of the city, H5892 and spake H1696 comfortably H3824 to them, saying, H559
And Hezekiah H3169 spake H1696 comfortably H3820 unto all the Levites H3881 that taught H7919 the good H2896 knowledge H7922 of the LORD: H3068 and they did eat H398 throughout the feast H4150 seven H7651 days, H3117 offering H2076 peace H8002 offerings, H2077 and making confession H3034 to the LORD H3068 God H430 of their fathers. H1
Of the children H1121 of Perez H6557 was the chief H7218 of all the captains H8269 of the host H6635 for the first H7223 month. H2320 And over the course H4256 of the second H8145 month H2320 was Dodai H1737 an Ahohite, H266 and of his course H4256 was Mikloth H4732 also the ruler: H5057 in his course H4256 likewise were twenty H6242 and four H702 thousand. H505 The third H7992 captain H8269 of the host H6635 for the third H7992 month H2320 was Benaiah H1141 the son H1121 of Jehoiada, H3077 a chief H7218 priest: H3548 and in his course H4256 were twenty H6242 and four H702 thousand. H505 This is that Benaiah, H1141 who was mighty H1368 among the thirty, H7970 and above the thirty: H7970 and in his course H4256 was Ammizabad H5990 his son. H1121 The fourth H7243 captain for the fourth H7243 month H2320 was Asahel H6214 the brother H251 of Joab, H3097 and Zebadiah H2069 his son H1121 after H310 him: and in his course H4256 were twenty H6242 and four H702 thousand. H505 The fifth H2549 captain H8269 for the fifth H2549 month H2320 was Shamhuth H8049 the Izrahite: H3155 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The sixth H8345 captain for the sixth H8345 month H2320 was Ira H5896 the son H1121 of Ikkesh H6142 the Tekoite: H8621 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The seventh H7637 captain for the seventh H7637 month H2320 was Helez H2503 the Pelonite, H6397 of the children H1121 of Ephraim: H669 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The eighth H8066 captain for the eighth H8066 month H2320 was Sibbecai H5444 the Hushathite, H2843 of the Zarhites: H2227 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The ninth H8671 captain for the ninth H8671 month H2320 was Abiezer H44 the Anetothite, H6069 of the Benjamites: H1145 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The tenth H6224 captain for the tenth H6224 month H2320 was Maharai H4121 the Netophathite, H5200 of the Zarhites: H2227 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The eleventh H6249 H6240 captain for the eleventh H6249 H6240 month H2320 was Benaiah H1141 the Pirathonite, H6553 of the children H1121 of Ephraim: H669 and in his course H4256 were twenty H6242 and four H702 thousand. H505 The twelfth H8147 H6240 captain for the twelfth H8147 H6240 month H2320 was Heldai H2469 the Netophathite, H5200 of Othniel: H6274 and in his course H4256 were twenty H6242 and four H702 thousand. H505 Furthermore over the tribes H7626 of Israel: H3478 the ruler H5057 of the Reubenites H7206 was Eliezer H461 the son H1121 of Zichri: H2147 of the Simeonites, H8099 Shephatiah H8203 the son H1121 of Maachah: H4601 Of the Levites, H3881 Hashabiah H2811 the son H1121 of Kemuel: H7055 of the Aaronites, H175 Zadok: H6659 Of Judah, H3063 Elihu, H453 one of the brethren H251 of David: H1732 of Issachar, H3485 Omri H6018 the son H1121 of Michael: H4317 Of Zebulun, H2074 Ishmaiah H3460 the son H1121 of Obadiah: H5662 of Naphtali, H5321 Jerimoth H3406 the son H1121 of Azriel: H5837 Of the children H1121 of Ephraim, H669 Hoshea H1954 the son H1121 of Azaziah: H5812 of the half H2677 tribe H7626 of Manasseh, H4519 Joel H3100 the son H1121 of Pedaiah: H6305 Of the half H2677 tribe of Manasseh H4519 in Gilead, H1568 Iddo H3035 the son H1121 of Zechariah: H2148 of Benjamin, H1144 Jaasiel H3300 the son H1121 of Abner: H74 Of Dan, H1835 Azareel H5832 the son H1121 of Jeroham. H3395 These were the princes H8269 of the tribes H7626 of Israel. H3478 But David H1732 took H5375 not the number H4557 of them from twenty H6242 years H8141 old H1121 and under: H4295 because the LORD H3068 had said H559 he would increase H7235 Israel H3478 like to the stars H3556 of the heavens. H8064 Joab H3097 the son H1121 of Zeruiah H6870 began H2490 to number, H4487 but he finished H3615 not, because there fell wrath H7110 for it H2063 against Israel; H3478 neither was the number H4557 put H5927 in the account H4557 of the chronicles H1697 H3117 of king H4428 David. H1732 And over the king's H4428 treasures H214 was Azmaveth H5820 the son H1121 of Adiel: H5717 and over the storehouses H214 in the fields, H7704 in the cities, H5892 and in the villages, H3723 and in the castles, H4026 was Jehonathan H3083 the son H1121 of Uzziah: H5818 And over them that did H6213 the work H4399 of the field H7704 for tillage H5656 of the ground H127 was Ezri H5836 the son H1121 of Chelub: H3620 And over the vineyards H3754 was Shimei H8096 the Ramathite: H7435 over the increase of the vineyards H3754 for the wine H3196 cellars H214 was Zabdi H2067 the Shiphmite: H8225 And over the olive trees H2132 and the sycomore trees H8256 that were in the low plains H8219 was Baalhanan H1177 the Gederite: H1451 and over the cellars H214 of oil H8081 was Joash: H3135 And over the herds H1241 that fed H7462 in Sharon H8289 was Shitrai H7861 the Sharonite: H8290 and over the herds H1241 that were in the valleys H6010 was Shaphat H8202 the son H1121 of Adlai: H5724 Over the camels H1581 also was Obil H179 the Ishmaelite: H3459 and over the asses H860 was Jehdeiah H3165 the Meronothite: H4824 And over the flocks H6629 was Jaziz H3151 the Hagerite. H1905 All these were the rulers H8269 of the substance H7399 which was king H4428 David's. H1732 Also Jonathan H3083 David's H1732 uncle H1730 was a counsellor, H3289 a wise H995 man, H376 and a scribe: H5608 and Jehiel H3171 the son H1121 of Hachmoni H2453 was with the king's H4428 sons: H1121 And Ahithophel H302 was the king's H4428 counsellor: H3289 and Hushai H2365 the Archite H757 was the king's H4428 companion: H7453 And after H310 Ahithophel H302 was Jehoiada H3077 the son H1121 of Benaiah, H1141 and Abiathar: H54 and the general H8269 of the king's H4428 army H6635 was Joab. H3097
And these are the numbers H6486 of them according to the house H1004 of their fathers: H1 Of Judah, H3063 the captains H8269 of thousands; H505 Adnah H5734 the chief, H8269 and with him mighty men H1368 of valour H2428 three H7969 hundred H3967 thousand. H505 And next H3027 to him was Jehohanan H3076 the captain, H8269 and with him two hundred H3967 and fourscore H8084 thousand. H505 And next H3027 him was Amasiah H6007 the son H1121 of Zichri, H2147 who willingly offered H5068 himself unto the LORD; H3068 and with him two hundred H3967 thousand H505 mighty men H1368 of valour. H2428 And of Benjamin; H1144 Eliada H450 a mighty man H1368 of valour, H2428 and with him armed men H5401 with bow H7198 and shield H4043 two hundred H3967 thousand. H505 And next H3027 him was Jehozabad, H3075 and with him an hundred H3967 and fourscore H8084 thousand H505 ready prepared H2502 for the war. H6635 These waited H8334 on the king, H4428 beside those whom the king H4428 put H5414 in the fenced H4013 cities H5892 throughout all Judah. H3063
Then all the men H582 of Judah H3063 and Benjamin H1144 gathered themselves together H6908 unto Jerusalem H3389 within three H7969 days. H3117 It was the ninth H8671 month, H2320 on the twentieth H6242 day of the month; H2320 and all the people H5971 sat H3427 in the street H7339 of the house H1004 of God, H430 trembling H7460 because of this matter, H1697 and for the great rain. H1653
And all the people H5971 gathered themselves together H622 as one H259 man H376 into the street H7339 that was before H6440 the water H4325 gate; H8179 and they spake H559 unto Ezra H5830 the scribe H5608 to bring H935 the book H5612 of the law H8451 of Moses, H4872 which the LORD H3068 had commanded H6680 to Israel. H3478 And Ezra H5830 the priest H3548 brought H935 the law H8451 before H6440 the congregation H6951 both of men H376 and women, H802 and all that could hear H8085 with understanding, H995 upon the first H259 day H3117 of the seventh H7637 month. H2320 And he read H7121 therein before H6440 the street H7339 that was before H6440 the water H4325 gate H8179 from the morning H216 until midday, H4276 H3117 before the men H582 and the women, H802 and those that could understand; H995 and the ears H241 of all the people H5971 were attentive unto the book H5612 of the law. H8451
So the people H5971 went forth, H3318 and brought H935 them, and made H6213 themselves booths, H5521 every one H376 upon the roof of his house, H1406 and in their courts, H2691 and in the courts H2691 of the house H1004 of God, H430 and in the street H7339 of the water H4325 gate, H8179 and in the street H7339 of the gate H8179 of Ephraim. H669
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 32
Commentary on 2 Chronicles 32 Keil & Delitzsch Commentary
Sennacherib's campaign against Judah and Jerusalem, and the annihilation of his whole army by the angel of the Lord. In 2 Kings 18 and 19, and Isa 36 and 37, we have two minute parallel accounts of this war, which threatened the existence of the kingdom of Judah, in both of which the course of this attack by the Assyrian world-power upon the kingdom of God is circumstantially narrated. The author of the Chronicle gives only a short narrative of the main events of the struggle; but, notwithstanding its brevity, supplies us with several not unessential additions to these detailed accounts. After stating that Sennacherib invaded Judah with the design of conquering the kingdom for himself (2 Chronicles 32:1), the author of the Chronicle described the preparations which Hezekiah made for the defence of the capital in case it should be besieged (2 Chronicles 32:2-8). Then we have an account of Sennacherib's attempts to get Jerusalem into his power, by sending his generals, who sought to induce the people to submit by boastful speeches, and by writing threatening letters to Hezekiah (2 Chronicles 32:9-19); and, finally, of Hezekiah's prayer to God for help, and the answer to his prayer - the wonderful annihilation of the Assyrian army (2 Chronicles 32:20-23). The purpose of the chronicler in narrating these events was a didactic one: he wishes to show how God the Lord helped the pious King Hezekiah in this danger to his kingdom, and humbled the presumption of Sennacherib confiding in the might of his powerful army. For this purpose, a brief rhetorical summary of the main events of the struggle and its issues was sufficient. As to the facts, see the commentary on 2 Kings 18f. and Isa. 36f.
2 Chronicles 32:1
The didactic and rhetorical character of the narrative is manifest in the very form of the introductory statement. Instead of the chronological statement of 2 Kings 18:13, we find the loose formula of connection: after these events and this fidelity (cf. 2 Chronicles 31:20), Sennacherib came ( בּא ) and entered into Judah ( ביהוּדה ויּבא ), and besieged the fenced cities, and thought ( ויּאמר ) to break (conquer) them for himself. He had already taken a number of them, and had advanced as far as Lachish in the south-west of Judah, when he made the attempt to get Jerusalem into his power; cf. 2 Kings 18:13.
2 Chronicles 32:2-8
Preparations of Hezekiah for the strengthening and defending of Jerusalem . - We find an account of this neither in 2 Kings 18 nor in Isa 36; but the fact is confirmed both by Isaiah 22:8-11, and by the remark 2 Kings 20:20 (cf. 2 Chronicles 32:30 of our chapter).
2 Chronicles 32:2-4
When Hezekiah saw that Sennacherib advanced, and his face was to war against Jerusalem, i.e., that he purposed to capture Jerusalem, he consulted with his princes and his valiant men to cover the waters of the springs which were outside the city; and they helped him, brought much people together, and covered all the springs, and the brook which ran through the midst of the land. סתם does not denote to obstruct, but only to hide by covering and conducting the water into subterranean channels. The brook which flowed through the midst of the land is the Gihon, which was formed by the waters flowing from the springs, and was dried up by these springs being covered and the water diverted. For further information, see on 2 Chronicles 32:30. The object of this measure is stated in the words which follow: Why should the kings of Assyria come and find much water? i.e., why should we provide them with much water, when they advance against the city and besiege it? The plural, kings of Assyria, is rhetorical, as in 2 Chronicles 28:16.
2 Chronicles 32:5
The fortification of Jerusalem. יתחזּק , he showed himself strong, courageous, as in 2 Chronicles 15:8; 2 Chronicles 23:1. And he built the whole wall which was broken, i.e., he strengthened it by building up the breaches and defective places; cf. Isaiah 22:9. The words על־המּגדּלות ויּעל are obscure, since the translation “he mounted on the towers” has no meaning. But if יעל be taken as a Hiph., “he caused to ascend upon the towers,” the object is wanting; and if we supply walls, it is arbitrary, for we might just as well suppose it to be machines which he caused to be carried to the top of the towers for defence against the enemy (2 Chronicles 26:15). The lxx have wholly omitted the words, and the translation of the Vulg., et exstruxit turres desuper , appears to be only a guess, but is yet perhaps correct, and presupposes the reading מגדּלות עליה ויּעל , “and brought up upon it towers,” in favour of which Ewald also decides. This conjecture is in any case simpler than Bertheau's, that על ויעל is a false transcription of ועליה : “he built the whole wall, and towers upon it, and outside was the other wall,” and is therefore to be preferred to it. The “other wall” enclosed the lower city (Acra). This, too, was not first built by Hezekiah; he only fortified it anew, for Isaiah 22:11 already speaks of two walls, between which a body of water had been introduced: see on 2 Chronicles 32:30. He fortified also the Millo of the city of David (see on 1 Chronicles 11:8), and supplied the fortifications with weapons ( שׁלח , a weapon of defence; see on Joel 2:8) in multitude, and with shields; cf. 2 Chronicles 26:14.
2 Chronicles 32:6-8
And, moreover, he set captains of war over the people, i.e., the populace of Jerusalem, assembled them in the open space at the city gate (which gate is not stated; cf. Nehemiah 8:1, Nehemiah 8:16), and addressed them in encouraging words; cf. 2 Chronicles 30:22. On 2 Chronicles 32:7 , cf. 2 Chronicles 20:15, Deuteronomy 31:6, etc. “For with us is more than with him.” רב , quite general, the closer definition following in 2 Chronicles 32:8 : “With him is an arm of flesh; but with us is Jahve, our God, to help us.” An arm of flesh = frail human power; cf. Isaiah 21:3 : their (the Egyptians') horses are flesh, not spirit; Jeremiah 17:5; Psalms 56:5. “And the people leaned themselves on (i.e., trusted in) the words of Hezekiah.” These statements are not inconsistent with the account in 2 Kings 18:14-16, that Hezekiah began to negotiate with the Assyrian king Sennacherib when he had begun to take the fenced cities of the land unto Lachish, promised to pay him tribute, and actually paid the sum demanded, employing for that purpose even the sheet gold on the temple doors. These negotiations are passed over, not only in our narrative, but also in Isa 36, because they had no influence upon the after course and the issue of the war. Sennacherib was not induced to withdraw by the payment of the sum demanded, and soon after the receipt of it he sent a detachment from Lachish against Jerusalem, to summon the city to surrender. The fortification of Jerusalem which the Chronicle records began before these negotiations, and was continued while they were in progress.
The advance of an Assyrian army against Jerusalem , and the attempts of Sennacherib's generals to induce the population of the capital to submit by persuasive and threatening speeches, are very breifly narrated, in comparison with 2 Kings 18:17-36. In 2 Chronicles 32:9, neither the names of the Assyrian generals, nor the names of Hezekiah's ambassadors with whom they treated, are given; nor is the place where the negotiation was carried on mentioned. עבדיו , his servants, Sennacherib's generals. על־לך , while he himself lay near (or against) Lachish, and all the army of his kingdom with him. ממשׁלתּו , his dominion, i.e., army of his kingdom; cf. Jeremiah 34:1.
2 Chronicles 32:10-12
Only the main ideas contained in the speech of these generals are reported; in 2 Chronicles 32:10-12 we have the attempt to shake the trust of the people in Hezekiah and in God (2 Kings 18:19-22). וישׁבים is a continuation of the question, In what do ye trust, and why sit ye in the distress, in Jerusalem? מסּית as in 2 Kings 18:32 : Hezekiah seduces you, to give you over to death by hunger and thirst. This thought is much more coarsely expressed in 2 Kings 18:27. - On 2 Chronicles 32:12, cf. 2 Kings 18:22 : אחד מזבּח is the one altar of burnt-offering in the temple.
2 Chronicles 32:13-19
The description of Sennacherib's all-conquering power: cf. 2 Kings 18:35; Isaiah 36:20, and Isaiah 37:11-13. “Who is there among all the gods of these peoples, whom my fathers utterly destroyed, who could have delivered his people out of my hand, that your God should save you?” The idea is, that since the gods of the other peoples, which were mightier than your God, have not been able to save their peoples, how should your God be in a position to rescue you from my power? This idea is again repeated in 2 Chronicles 32:15, as a foundation for the exhortation not to let themselves be deceived and misled by Hezekiah, and not to believe his words, and that in an assertative form: “for not one god of any nation or kingdom was able to deliver his people, ... much less then ( כּי אף ) your gods: they will not save you;” and this is done in order to emphasize strongly the blasphemy of the Assyrian generals against the Almighty God of Israel. To communicate more of these blasphemous speeches would in the chronicler's view be useless, and he therefore only remarks, in 2 Chronicles 32:16, “And yet more spake his (Sennacherib's) servants against God Jahve, and against His servant Hezekiah;” and then, in 2 Chronicles 32:17, that Sennacherib also wrote a letter of similar purport, and (2 Chronicles 32:18) that his servants called with a loud voice in the Jews' speech to the people of Jerusalem upon the wall, to throw them into fear and terrify them, that they might take the city. What they called to the people is not stated, but by the infinit. וּלבהלם ליראם it is hinted, and thence we may gather that it was to the same effect as the blasphemous speeches above quoted ( יראם , inf. Pi., as in Nehemiah 6:19). - On comparing 2 Kings 18 and 19, it is clear that Sennacherib only sent the letter to Hezekiah after his general Rabshakeh had informed him of the fruitlessness of his efforts to induce the people of Jerusalem to submit by speeches, and the news of the advance of the Cushite king Tirhakah had arrived; while the calling aloud in the Jews' language to the people standing on the wall, on the part of his generals, took place in the first negotiation with the ambassadors of Hezekiah. The author of the Chronicle has arranged his narrative rhetorically, so as to make the various events form a climax: first, the speeches of the servants of Sennacherib; then the king's letter to Hezekiah to induce him and his counsellors to submit; and finally, the attempt to terrify the people in language intelligible to them. The conclusion is the statement, 2 Chronicles 32:19 : “They spake of the God of Jerusalem as of the gods of the peoples of the earth, the work of the hands of man;” cf. 2 Kings 19:18.
Prayer of King Hezekiah and of the prophet Isaiah for the help of the Lord . - 2 Chronicles 32:20. The main contents of Hezekiah's prayer are communicated in 2 Kings 19:14-19 and Isaiah 37:15-19. There it is not expressly said that Isaiah also prayed, but it may be inferred from the statement in 2 Kings 19:2. and Isaiah 37:2. that Hezekiah sent a deputation to the prophet with the request that he would pray for the people. In answer Isaiah promised the ambassadors deliverance, as the word of the Lord. זאת על , on account of this, i.e., on account of the contempt shown for the God of Israel, which was emphatically dwelt upon both in the prayer of Hezekiah (2 Kings 19:16) and in the word of Isaiah, v. 22ff.
2 Chronicles 32:21
The deliverance: cf. 2 Kings 19:35.; Isaiah 37:36. The number of Assyrians smitten by the angel of the Lord is not stated, as it was not of importance, the main fact being that the whole Assyrian host was annihilated, so that Sennacherib had to return with disgrace into his own land. This is what is signified by the rhetorical phrase: The angel of Jahve destroyed all the valiant warriors, and the leaders and princes of the king of Assyria, and he returned with shame of face (cf. Ezra 9:7; Psalms 44:16) to his land, where his sons slew him in the temple. In regard to the facts, see on 2 Kings 19:37 and Isaiah 37:38. The Keth. מיציאו is an orthographical error for מיציאי , a contraction of מן and יציאי from יציא , a passive formation with intransitive signification: some of those who went forth from his own bowels, i.e., some of his sons; cf. the similar formation miyliydeey, 1 Chronicles 20:4.
2 Chronicles 32:22
Conclusion of this event. So the Lord helped, etc., מיּד־כּל , and out of the hand of all, sc. his enemies; but we need not on that account, with some manuscripts, bring איביו into the text. וינהלם , and protected them round about. נהל , to lead, guide, with the additional idea of care and protection (Psalms 31:4; Isaiah 49:10; Isaiah 51:18); and consequently here, protect, defend. There is therefore no need of the conjecture להם ויּנח להם erut , which Berth. holds to be the original reading, without considering that, though מסּביב ויּנח is a current phrase with the chronicler (cf. 2 Chronicles 14:6; 2 Chronicles 15:15; 2 Chronicles 20:30; 1 Chronicles 22:18), the supposition that these words became וינהלם מס by an orthographical error is not at all probable.
2 Chronicles 32:23
Many brought gifts to the Lord to Jerusalem, and presents to King Hezekiah. רבּים is not to be restricted to Israelites, but probably denotes chiefly neighbouring peoples, who by the destruction of the Assyrian army were also freed from this dreaded enemy. They, too, might feel impelled to show their reverence for the God of Israel, who had so wonderfully delivered His people by their gifts.
Hezekiah's sickness and recovery; his pride and his humiliation . - 2 Chronicles 32:24. As to the sickness of Hezekiah, and the miraculous sign by which the prophet Isaiah assured him of recovery, see the account in 2 Kings 20:1-11 and Isa 38. The Chronicle has only given us hints on this matter. ויּאמר and נתן refer to the same subject - God. Hezekiah prayed, and in consequence of his prayer God spake to him, sc. by the mouth of the prophet, and gave him a miraculous sign.
2 Chronicles 32:25
“But Hezekiah rendered not according to the benefit unto him, for his heart was proud.” In his sickness he had promised to walk in humility all his days (Isaiah 38:15): yet he became proud after his recovery; and his pride showed itself especially in his showing all his treasures to the Babylonian embassy, in idle trust in them and in the resources at his command (cf. 2 Kings 20:12-15; Isaiah 39:1-4). “And there was wrath upon him, and upon Judah and Jerusalem,” which participated in the king's sentiments (cf. 2 Chronicles 19:10; 1 Chronicles 27:24). Isaiah proclaimed this wrath to him in the prophecy that all the treasures of the king would be carried away to Babylon, and that some of his sons should become courtiers of the king of Babylon (2 Kings 20:16-18; Isaiah 39:5-7), to which we should perhaps also reckon the threatening prophecy in Micah 3:12.
2 Chronicles 32:26
Then Hezekiah humbled himself in his pride, and the wrath came not upon them in the days of Hezekiah (cf. Isaiah 39:8). The threatened judgment was postponed because of this humiliation, and broke over the royal house and the whole kingdom only at a later time in the Chaldean invasion.
Hezekiah's riches; concluding estimate of his reign; his death and burial . - 2 Chronicles 32:27. Like Jehoshaphat (2 Chronicles 17:5; 2 Chronicles 18:1), Solomon (2 Chronicles 1:12), and David (1 Chronicles 29:28), Hezekiah attained to riches and glory, and made unto himself treasure-chambers for silver, gold, precious stones, and spices, shields, and all manner of splendid furniture. The מגנּים are named instead of weapons in general. The collection of them brings to recollection the כּליו בּית (2 Kings 20:13 and Isaiah 39:2).
2 Chronicles 32:28
Storehouses also (magazines) for the agricultural produce, and stalls for all manner of cattle, and stalls for the herds, like David ( 1 Chronicles 27:25.) and Uzziah (2 Chronicles 26:10). מסכּנות is a transposition of מכנסות , storehouses, from כּנס , to heap up. “Cattle and cattle” = all kinds of cattle. ארות , synonymous with אריות (2 Chronicles 9:5), stables or stalls for cattle. The word אורות , which occurs only here, must have the same signification, and be held to be a transposed form of that word.
2 Chronicles 32:29
And cities (?) made (procured) he for himself. ערים cannot in this connection denote the usual cities; it must mean either watch-towers (from עוּר , to watch) or dwelling-places for herds and cattle, since עיר , according to 2 Kings 17:9, is used of any enclosed place, from a watch-tower to a fenced city. רכוּשׁ , as in 2 Chronicles 31:3, of possessions in herds.
2 Chronicles 32:30
The same Hezekiah covered the upper outlet of the water Gihon, and brought it down westwards to the city of David, i.e., by a subterranean channel into the city of David (see on 2 Chronicles 32:3). The form ויישׁרם is Piel ויישּׁרם ; the Keri is the same conjug., only contracted into ויּשּׁרם , as ויּבּשׁ for וייבּשׁ , the ו of the third person having amalgamated with the first radical, under the influence of the ו consec . With the last clause in 2 Chronicles 32:30 cf. 2 Chronicles 31:21; 1 Chronicles 29:23.
2 Chronicles 32:31
“And so (i.e., accordingly) in the case of the ambassadors of the princes of Babylon, ... God left him.” וכן does not denote attamen ; it never has an adversative meaning. Bertheau rightly translates, “and accordingly,” with the further remark, that by וכן the account of Hezekiah's treatment of the Babylonian ambassadors, which could not be reckoned among his fortunate deeds, is brought into harmony with the remark that he prospered in all his undertakings. It was permitted by God that Hezekiah should on this occasion be lifted up, and should commit an iniquity which could not but bring misfortune with it; not in order that He might plunge him into misfortune, but to try him, and to humble him (cf. 2 Chronicles 32:26).
2 Chronicles 32:32
הסדים , pious deeds, as in 2 Chronicles 6:42. ישׂ הזון is the book of Isaiah's prophecies; see the Introduction.
2 Chronicles 32:33
Hezekiah was buried “on the height of the graves of the sons of David,” perhaps because there was no longer room in the hereditary burying-place of the kings; so that for Hezekiah and the succeeding kings special graves had to be prepared in a higher place of the graves of the kings. “They did him honour in his death,” by the burning of many spices, as we may conjecture (cf. 2 Chronicles 16:14; 2 Chronicles 21:19).