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 Bathsheba (2 Sam. 11) and the sin of numbering the people (1 Chron 21) fall. הבּעלים are all false gods, in contrast to Jahve, the one God of Israel; and here the word designates not only the Baal-worship properly so called, but also the worship of Jahve by means of images, by which Jahve is brought down to the level of the Baals; cf. Jdg 2:11. The ל before בּעלים stands, according to the later usage, as a sign of the accusative. In the last clause of 2Ch 17:4, “and not after the doings of Israel” (of the ten tribes), הלך, “he walked,” is to be repeated. The doing of Israel is the worship of Jahve through the images of the golden calves, which the author of the Chronicle includes in the לבּעלים דּרשׁ.

Verse 5
Therefore Jahve established the kingdom in his hand, i.e., under his rule; cf. 2Ki 14:5. All Judah brought him presents. מנחה, often used of tribute of subject peoples, e.g., in 2Ch 17:11 of the Philistines, cannot here have that signification; nor can it denote the regular imposts of subjects, for these are not called מנחה; but must denote voluntary gifts which his subjects brought him as a token of their reverence and love. The last clause, “and there was to him (he attained) riches and honour in abundance,” which is repeated 2Ch 18:1, recalls 1Ch 29:28; 2Ch 1:12, and signifies that Jehoshaphat, like his ancestors David and Solomon, was blessed for walking in the pious ways of these his forefathers.

Verse 6
This blessing encouraged Jehoshaphat to extirpate from the land all idolatrous worship, and to teach the people the law of the Lord. לב נּבהּ, usually sensu malo, to be haughty, proud, cf. e.g., 2Ch 26:16; 2Ch 32:25; here sensu bono, of rising courage to advance in ways pleasing to God: and he removed the high places also, etc. עוד points back to 2Ch 17:3 : not only did he himself keep far from the Baals, but he removed, besides, all memorials of the Baal-worship from Judah. On בּמות and אשׁרים, see on 2Ch 14:2.

Verses 7-9
In the third year of his reign he sent five princes, i.e., laymen of high position, with nine Levites and two priests, into the cities of Judah, with the book of the law, to teach the law everywhere to the people. בּן־חיל is ''nom. prop., like בּן־חסד,   1Ki 4:10, בּן־דּקר,   1Ki 4:9, and is not to be translated as an adjective, as in lxx and Syr., partly on account of the ל praef''., and still more on account of the singular, for the plural חיל בּני must be used when it is in apposition to לשׂרי. Nothing further is known of the men named; the designation of them as שׂרים suggests the idea that they were heads of