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 in their hands, and slay every one who attempted to force a way into their ranks. וּבבאו בּצאתו, i.e., in all his undertakings, or in all his steps; ובוא צאת being applied to the actions and pursuits of a man, as in Deu 28:6; Deu 31:2, etc. (see the Comm. on Num 27:17). Thenius has explained this incorrectly: “in his going out of the temple and entering into the palace.”

Verses 9-11
The execution of these plans. The high priest gave the captains “the spears and shields (שׁלטים: see at 2Sa 8:7) which (belonged) to king David, that were in the house of Jehovah,” i.e., the weapons which David had presented to the sanctuary as dedicatory offerings. Instead of החנית we ought probably to read החניתת (cf. Mic 4:3; Isa 2:4), after the החניתים of the Chronicles, since the collective force of הנית is very improbable in prose, and a ת might easily drop out through a copyist’s error. Jehoiada gave the captains weapons from the temple, because, as has been already observed, they had come unarmed, and not, as Thenius imagines, to provide them with old and sacred weapons instead of their ordinary ones. In 2Ki 11:11 the position of all the divisions is given in a comprehensive manner, for the purpose of appending the further course of the affair, namely, the coronation of the king. “Thus the halberdiers stood, every one with his weapons in his hand, from the right wing of the house to the left wing, towards the altar (of burnt-offering) and the (temple-) house, round about the king,” i.e., to cover the king on all sides. For it is evident that we are not to understand סביב על־המּלך as signifying the encircling of the king, from the statement in 2Ki 11:12, according to which Jehoiada did not bring out the king’s son till after the men had taken up their positions. The use of הרצים, to signify the captains with the armed priests and Levites put under their command for this purpose, is an uncommon one, but it may be explained from the fact that רצים had retained the general meaning of royal halberdiers; and the priests and Levites under the command of the captains of the royal body-guard by this very act discharged the duty of the royal body-guard itself. The chronicler has used the indefinite expression כּל-haa`aam, the whole of the people assembled in the temple-court.

Verse 12
After the approaches to the temple had all been occupied in this manner, Jehoiada brought out the king’s son from his home in the temple; or, he brought him forth, set the crown upon him, and handed him the testimony, i.e., the book of the