2 Chronicles 35:27
And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.
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EXPOSITORY (ENGLISH BIBLE)
35:20-27 The Scripture does not condemn Josiah's conduct in opposing Pharaoh. Yet Josiah seems to deserve blame for not inquiring of the Lord after he was warned; his death might be a rebuke for his rashness, but it was a judgment on a hypocritical and wicked people. He that lives a life of repentance, faith, and obedience, cannot be affected by the sudden manner in which he is removed. The people lamented him. Many mourn over sufferings, who will not forsake the sins that caused God to send them. Yet this alone can turn away judgments. If we blame Josiah's conduct, we should be watchful, lest we be cut down in a way dishonourable to our profession.Some find Jeremiah's lament in the entire Book of Lamentations; others in a part of it Lamentations 4. But most critics are of opinion that the lament is lost. Days of calamity were commemorated by lamentations on their anniversaries, and this among the number. The "Book of Dirges" was a collection of such poems which once existed but is now lost.

And made them an ordinance - Rather, "and they made them an ordinance," they i. e. who had authority to do so, not the minstrels.

25. Jeremiah lamented for Josiah, &c.—The elegy of the prophet has not reached us; but it seems to have been long preserved among his countrymen and chanted on certain public occasions by the professional singers, who probably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. The spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon; hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phrase to express any great and extraordinary sorrow (Zec 12:11). No text from Poole on this verse. His piety towards God, and liberality to the people; of these two verses; see Gill on 2 Kings 23:28. And his deeds, first and last, behold, they are written in the book of the kings of Israel and Judah.
EXEGETICAL (ORIGINAL LANGUAGES)
Then he (Pharaoh Necho) sent messengers to him, saying, "What have I to do with thee, thou king of Judah? Not against thee, thee, (do I come) to-day (now), but against my hereditary enemy; and God has said that I must make haste: cease from God, who is with me, that I destroy thee not." ולך מה־לּי, see Judges 11:12; 2 Samuel 16:10. אתּה is an emphatic repetition of the pronominal suffix; cf. Gesen. Gr. 121. 3. היּום, this day, that is, at present. מלחמתּי בּית does not signify, my warlike house, but, the house of my war, i.e., the family with which I wage war, equivalent to "my natural enemy in war, my hereditary enemy." This signification is clear from 1 Chronicles 18:10 and 2 Samuel 8:10, where "man of the war of Tou" denotes, the man who waged war with Tou.

(Note: When Bertheau, on the contrary, denies this signification, referring to 1 Chronicles 18:10 for support, he would seem not to have looked narrowly at the passage cited; and the conjecture, based upon 3 Esr. 1:25, which he, following O. F. Fritzsche, brings forward, מלחמתּי לא־פּרת, "on the Euphrates is my war," gains no support from the passage quoted. For the author of this apocryphal book, which was written on the model of the lxx, has not translated the text he uses, but only paraphrased it: οὐχὶ πρὸς σὲ ἐξαπέσταλμαι, ὑπὸ κυρίου τοῦ Θεοῦ ἐπὶ γὰρ τοῦ Εὐφράτου ὁ πόλεμος μού ἐστι, καὶ κύριος μετ ̓ ἐμοῦ ἐπισπεύδων ἐστίν. Neither the lxx nor Vulg. have read and translated פּרת in their original text; for they run as follows: οὐκ ἐπὶ σὲ ἥκω (taking אתּה for אהת) σήμερον πόλεμον ποιῆσαι, καὶ ὁ Θεὸς εἶπεν κατασπεῦσαι με. Vulg.: Non adversus te hodie venio, sed contra aliam pugno domum, ad quam me Deus festinato ire praecepit.)

The God who had commanded Pharaoh to make haste, and whom Josiah was not to go against, is not an Egyptian god, as the Targ. and many commentators think, referring to Herod. ii. 158, but the true God, as is clear from 2 Chronicles 35:22. Yet we need not suppose, with the older commentators, that God had sive per somnium sive per prophetam aliquem ad ipsum e Judaea missum spoken to Pharaoh, and commanded him to advance quickly to the Euphrates. For even had Pharaoh said so in so many words, we could not here think of a divine message made known to him by a prophet, because God is neither called יהוה nor האלהים, but merely אלהים, and so it is only the Godhead in general which is spoken of; and Pharaoh only characterizes his resolution as coming from God, or only says: It was God's will that Josiah should not hinder him, and strive against him. This Pharaoh might say without having received any special divine revelation, and after the warning had been confirmed by the unfortunate result for Josiah of his war against Necho; the biblical historian also might represent Necho's words as come from God, or "from the mouth of God."

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