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 if the celebration of it took place after the breaking up of the kingdom of the ten tribes by the Assyrians, than if it was before that catastrophe, in the time of Hosea, the last king of that kingdom. Though King Hosea may not have been so evil as some of his predecessors, yet it is said of him also, “he did that which was evil in the sight of Jahve” (2Ki 17:2). Would Hezekiah have ventured, so long as Hosea reigned, to invite his subjects to a passover at Jerusalem? and would Hosea have permitted the invitation, and not rather have repelled it as an interference with his kingdom? Further, in the invitation, the captivity of the greater part of the ten tribes is far too strongly presupposed to allow us to imagine that the captivity there referred to is the carrying away of several tribes by Tiglath-pileser. The words, “the escaped who are left to you from the hand of the king of Assyria” (2Ch 30:6), presuppose more than the captivity of the two and a half trans-Jordanic tribes and the Naphtalites; not merely because of the plural, the “kings of Assur,” but also because the remaining five and a half tribes were not at all affected by Tiglath-pileser's deportation, while there is no mention made of any being carried away by King Pul, nor is it a probable thing in itself; see on 1Ch 5:26. Finally, according to 2Ch 31:1, the Israelites who had been assembled in Jerusalem for the passover immediately afterwards destroyed the pillars, Astartes, high places, and altars, not merely in all Judah and Benjamin, but also in Ephraim and Manasseh (consequently even in the capital of the kingdom of the ten tribes), “unto completion,” i.e., completely, leaving nothing of them remaining. Is it likely that King Hosea, and the other inhabitants of the kingdom of the ten tribes who had not gone to the passover, but had laughed at and mocked the messengers of Hezekiah (2Ch 30:10), would have quietly looked on and permitted this? All these things are incomprehensible if the passover was held in the first year of Hezekiah, and make it impossible to accept that view. Moreover, even the preparation for this passover demanded more time than from the seventeenth day of the first month to the fourteenth day of the second. The calling of the whole people together, “from Dan to Beersheba” (2Ch 30:5), could not be accomplished in three weeks. Even if Hezekiah's messengers may have gone throughout the land and returned home again in that time, we yet cannot suppose that those invited, especially those