2 Chronicles 28:25
WEB
In every city of Judah he made high places to burn incense to other gods, and provoked Yahweh, the God of his fathers, to anger.
BSB
In every city of Judah he built high places to offer incense to other gods, and so he provoked the LORD, the God of his fathers.
KJV
And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the LORD God of his fathers.
Matthew Henry
Hebrew interlinear
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H5892
n-m — city, waking, encampment, post
Derivation: or (in the plural) עָר; or עָיַר; (Judges 10:4), from 5782
a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
KJV: Ai (from margin), city, court (from margin), town.
n.f — city
עִיר 1092 n.f. city, town
1. city, town, abode of men
2. of fortress in a city
3. appar. fortified place, of any size
n.[m.] — excitement
עִיר n.[m.] excitement;—of terror; of rage
H3063
n-pr-m — Jehudah
Derivation: from 3034; celebrated;
Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
KJV: Judah.
n.pr.m — Judah
יְהוּדָה 820 n.pr.m. et terr. Judah
I. n.pr.m.
1. son of Jacob and Leah
2. tribe descended from Judah
3. nation, of southern kingdom under dynasty of David, as distinguished from northern kingdom of Ephraim or Israel
4. Levite, Ezra’s time
5. an overseer of Jerus.
6. Levite musician
7. priest
II. n.pr.terr. land of Judah
H6213
v — do, make
Derivation: a primitive root;
to do or make, in the broadest sense and widest application
KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, × certainly, have the charge of, commit, deal (with), deck, displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, feast, (fight-) ing man, finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, hinder, hold (a feast), × indeed, be industrious, journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, × sacrifice, serve, set, shew, × sin, spend, × surely, take, × thoroughly, trim, × very, vex, be (warr-) ior, work(-man), yield, use.
vb — do
עָשָׂה 2622 vb. do, make
Qal 2524
I.
1. do (1560 t.)
2. deal with
3. oft. in phr. do kindness with
4. abs. act, act with effect
II.
1. make (670 t.)
2. produce, yield
3. prepare, esp. of dressing and cooking food
4. make offering
5. attend to, put in order
6. observe, celebrate, religious festival
7. acquire property of various kinds
8. appoint priests
9. bring about of י׳’s effecting a deliverance
10. use
11. spend, pass, days of life
Niph. 97
1. be done
2.
a. be made, of concr. things
b. be produced from vine
c. be prepared, of food
d. be offered
e. be observed, passover
f. be used
Pu. I was made
vb — press
[עָשָׂה] vb. Pi. press, squeeze
H1116
n-f — elevation
Derivation: from an unused root (meaning to be high);
an elevation
KJV: height, high place, wave.
n.f — Bamah. See also
בָּמָה 104 n.f. high place
1. high place, mountain
2. high places, battle-fields
3. high places, as places of worship
4. funereal mound (?)
H6999
v n-m n-f — smoke, turn into fragrance by fire
Derivation: a primitive root (identical with through the idea of fumigation in a close place and perhaps thus driving out the occupants);
to smoke, i.e. turn into fragrance by fire (especially as an act of worship)
KJV: burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).
vb. denom — make sacrifices smoke
[קָטַר] 116 vb. denom. Pi. Hiph. make sacrifices smoke, send them up in smoke
Pi. make sacrifices smoke, offer them by burning
Pu. fumigated with myrrh
Hiph.
1. make sacrifices smoke
2. cause incense to smoke, offer incense
3. make smoke upon
Hoph. be made to smoke as a sacrifice
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
H312
a — hinder, next, other
Derivation: from 309;
properly, hinder; generally, next, other, etc.
KJV: (an-) other man, following, next, strange.
adj — another
אַחֵר adj. another
H3707
v — trouble, grieve, rage, be indignant
Derivation: a primitive root;
to trouble; by implication, to grieve, rage, be indignant
KJV: be angry, be grieved, take indignation, provoke (to anger, unto wrath), have sorrow, vex, be wroth.
vb — be vexed
כָּעַס vb. be vexed, angry
Qal
1. be vexed, indignant
2. be angry
Piel. provoke to anger
Hiph.
1. vex
2. vex, provoke to anger
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H1
n-m — father
Derivation: a primitive word;
father, in a literal and immediate, or figurative and remote application
KJV: chief, (fore-) father(-less), × patrimony, principal. Compare names in 'Abi-'.
n.m — father
אָב 1101 n.m. father
1. father of individual
2. of God as father of his people
3. head of household, family or clan
4. ancestor
5. originator or patron of a class, profession, or art
6. fig. of producer, generator
7. fig. of benevolence & protection
8. term of respect & honor
9. specif., ruler, chief (late)
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Verses 16–27
2 Chronicles 28:16–27
Here is, I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general, 1. The Lord brought Judah low, Ch2 28:19. They had lately been very high in wealth and power; but God found means to bring them down, and make them as despicable as they had been formidable. Those that will not humble themselves under the word of God will justly be humbled by his judgments. Iniquity brings men low, Psa 106:43. 2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Exo 32:25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them (Ch2 25:12), smote Judah, and carried off many captives, Ch2 28:17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (Ch2 28:18), and so they were revenged for the incursions which Uzziah had made upon them, Ch2 26:6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died the prophet Isaiah foretold the destruction of the Philistines by his son, Isa 14:28, Isa 14:29.
II. The addition which Ahaz made both to the national distress and the national guilt.
1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him (Ch2 28:16); for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, Ch2 28:21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them, but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Isa 14:19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not (Ch2 28:20), helped him not, Ch2 28:21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.
2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more (Ch2 28:22), was more mad than ever upon his idols. A brand of infamy is here set upon him for it: This is that king Ahaz, that wretched man, who was the scandal of the house of David and the curse and plague of his generation. Note, Those are wicked and vile indeed that are made worse by their afflictions, instead of being made better by them, who in their distress trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what his trespass was. (1.) He abused the house of God; for he cut in pieces the vessels of it, that the priests might not perform the service of the temple, or not as it should be performed, for want of vessels; and, at length, he shut up the doors, that the people might not attend it, Ch2 28:24. This was worse than the worst of the kings before him had done. (2.) He confronted the altar of God, for he made himself altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the fields, Hos 12:11. And in the cities of Judah, either by his power or by his purse, perhaps by both, he erected high places for the people to burn incense to what idols they pleased, as if on purpose to provoke the God of his fathers, Ch2 28:25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus (Ch2 28:23), not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that, if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him and strengthened the Syrians against him, not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him and of all Israel. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but thirty-six years old; and it debauched the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.
The chapter concludes with the conclusion of the reign of Ahaz, Ch2 28:26, Ch2 28:27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them who was so unlike them - to be buried with kings who had used his kingly power for the destruction of the church and not for its protection or edification.
Cross-references: 2Chr 28:19 · Ps 106:43 · Exod 32:25 · 2Chr 25:12 · 2Chr 28:17 · 2Chr 28:18 · 2Chr 26:6 · Isa 14:28 · Isa 14:29 · 2Chr 28:16 · 2Chr 28:21 · Isa 14:19 · 2Chr 28:20 · 2Chr 28:22 · 2Chr 28:24 · Hos 12:11 · 2Chr 28:25 · 2Chr 28:23 · 2Chr 28:26 · 2Chr 28:27