2 Kings 11:12

2Ki 11:12 And he brought forth the king’s son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.

Ver. 12. And gate him the testimony.] That is, The Book of Deuteronomy, according to Deu 17:18-19, or some other book wherein the law was registered, {2Ch 23:11} called the Testimony, because it testifieth of God’s will and men’s duty, and is the best rule of ruledom; far beyond Lipsius’s "Beehive," or Machiavel’s "Spider Web." Queen Elizabeth, at her coronation, took the Bible - presented to herewith both her hands, and, kissing it, laid it to her breast, saying, that the same had ever been her chiefest delight, and should be the rule whereby she meant to frame her government. {a}

{a} Speed’s Chron.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ki 11:12. And put the crown upon him — Having produced Joash, he put the crown on his head, which, it is likely, was kept in the sanctuary. And gave him the testimony — The book of the law, which he put into the king’s hand to remind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, (Deu 17:18,) and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, because it is a witness of God’s will, and man’s duty. They made him king, and anointed him — As was wont to be done in doubtful cases, when there was any competition or question about the crown, as now there was.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Meaning, the Law of God, which is his chief charge, and whereby only his throne is established.

That is, Joash, which had been kept secret six years.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 12. Put the crown upon him] This was a diadem or golden band that went round the head.

And - the testimony] Probably the book of the law, written on a roll of vellum. This was his sceptre. Some think that it was placed upon his head, as well as the diadem. The diadem, the testimony, and the anointing oil, were essential to his consecration.

They clapped their hands] This I believe is the first instance on record of clapping the hands as a testimony of joy.

God save the king] יחי המלך yechi hannmelech; May the king live! So the words should be translated wherever they occur.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) And he brought forth the king’s son.—When the two lines were formed, cutting off the interior of the Temple from the court, Jehoiada led forth the young prince into the protected space between them; perhaps from a side chamber, or perhaps from the sanctuary itself.

And gave him the testimony.—The Hebrew has simply and the testimony. Kimchi explains this to mean a royal robe; other rabbis think of a phylactery on the coronet. (See Deu_6:8.) Thenius says, the Law—i.e., a book in which were written Mosaic ordinances, and which was held in a symbolic manner over the king’s head after he had been crowned. (See Note on 2Ch_23:11.)

Anointed him.—The chronicler says it was “Jehoiada and his sons” who did it. It is difficult to see what objection can fairly be taken to this explanatory addition, unless we are to suppose that, although the high priest was present, the soldiers of the guard poured the sacred oil on the king’s head. Yet Thenius adduces it as an instance of the “petty spirit of the chronist,” accusing him of inserting the words “for fear anybody should think of an anointing by unconsecrated hands.” Surely such criticism as this is itself both “petty” and “wilful.” The words probably stood in the chronicler’s principal source.

God save the king.—Literally, Vivat rex. (1Ki_1:25.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. And he brought forth the king’s son] i.e. Jehoiada did so, who had charge of him. The name ‘king’s son’ is perhaps given to him here rather than his personal name, to mark that the struggle was for the true successor.

and gave him the Testimony] The word so rendered occurs first in Exo_16:34, where it is directed that the pot of manna is to be laid up before the Testimony. That by this is meant some portion of the Law which was given to Moses is made clear in a later passage. In Exo_25:16; Exo_25:21 it is described as ‘the Testimony which I shall give thee’. We need not suppose that in these passages the whole law of Moses is intended, but the name given to the first portion of the Law would no doubt be continued in after times for all that was considered to be the divine revelation. Hence we must here understand the Law, as the people then possessed it. Express direction is given in Deu_17:18-19, that when a king shall be chosen he shall have a copy of the Law, which he shall study ‘that he may learn to fear the Lord his God, to keep all the words of this law and these statutes to do them’. So the delivery of the Law would naturally form a most solemn portion of the coronation ceremony.

and anointed him] This was not done as far as we know with all kings, but the present was a special occasion, and no part of the ordinance would be omitted which could help to mark in a religious manner the restoration of the true scion of David’s house.

and they clapt their hands] A natural expression of approval and applause, though not frequently spoken of in the O. Test. It is found in the Psa_47:1 of exultation before God, and the figure is used Psa_98:8 ‘Let the floods clap their hands’. But it is quite as frequently used where rejoicing over a fallen enemy is the cause (cf. Job_27:23; Lam_2:15; Nah_3:19).

God save the king] Literally ‘Let the king live’. So they cried when Saul was made king, 1Sa_10:24, and at the feast of Adonijah when he sought to be king, 1Ki_1:25.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when Athaliah heard the noise of the guard, and of the people,.... Their acclamations and shouts at the coronation of the king; for by this time the people had some knowledge of the affair, and ran, and came flocking to see the new king, and express their joy on this occasion, and whom they greatly praised, Ch2 23:12.

she came to the people into the temple of the Lord; the outward court, where the people were assembled; and she seems to come alone, unattended, in great surprise and consternation, and was admitted to pass the guards, being the queen, and alone, and perhaps by the particular order of Jehoiada, though contrary to the general orders he gave, Kg2 11:8.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The testimony - i. e., “The Book of the Law” which was kept in the ark of the covenant (Dent. 31:26). This Jehoiada placed ou the king’s head at the moment of coronation, perhaps to indicate that the king was not to be above, but under, the direction of the Law of his country.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The testimony. The book of the law. (Challoner) --- So Job (xxxi. 35, 36.) wished to have the sentence pronounced by God as a crown upon his head. The Orientals still lift to their heads the letters which they have received from people whom they wish to honour. (Thevenot, 46.) --- Some think that the diadem was adorned with phylacteries, or scrolls, containing parts of the law, (Grotius) particularly what related to the king; (Haydock) or that Joas held in his hand a roll of vellum, containing those instructions, (Deuteronomy xvii. 18., and 2 Paralipomenon xxiii. 11.) instead of a sceptre. --- Anointed him, by the hands of Joiada; as this ceremony was requisite on account of the usurpation of Athalia. In peaceable times the unction was not given, (Calmet) according to the Jews, (Haydock) whose sentiment is elsewhere shewn to be unsatisfactory. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The testimony, i.e. the book of the law, which he put into the king’s hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deu 17:18, and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, as Psa 78:5; 132:12; Isa 8:16,20; see also Deu 6:17,20; 2Ki 23:3, because it is a witness of God’s will, and man’s duty.

Anointed him; as they used to do in doubtful cases, when there was any competition or question about the crown, as now there was.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. He brought forth the king’s son — The youthful Joash, now seven years old, having been for six of these years hid in the temple. 2Ki_11:3.

And put the crown upon him — In the ceremony of crowning and anointing, Jehoiada, the high priest, officiated.

Gave him the testimony — The laws of Moses, from which he might read and learn all the days of his life. Compare Deu_17:18-19.

God save the king — Compare 1Sa_10:24. note.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And hei.e. Jehoiadabrought forth the king"s son produced him, i.e. , from the chamber or chambers where he had been concealed hitherto. (On the temple chambers, see (Neh_13:4-9) And put the crown upon him. That the Israelite kings actually wore crowns appears from 2Sa_1:10 and 1Ch_20:2. The crown was probably a band of gold, either plain or set with jewels, (Zec_9:16) fastened behind with a riband. It receives here the same name that is given to the high priest"s diadem in Exo_29:6 and Exo_39:30. And gave him the testimony. The words "gave him" are not in the original, and are superfluous. What is meant plainly is that the high priest laid on the young king"s head a copy of the Law, or of some essential portion of it, perhaps the Decalogue, which is often called "the testimony". (Exo_16:34 Exo_25:16, Exo_25:21, etc.) The object apparently was to show that the king was to rule by law, not arbitrarily that he was to be, as Dean Stanley says, "not above, but beneath, the law of his country" ("Jewish Church," vol. 2. p. 397). The ceremony seems to have been a new one, and is indicative of the gradual curtailment of the regal power under the later monarchy. And they made him king, and anointed him. A change is made from the singular to the plural, because, as we learn from 2Ch_23:11, "Jehoiada and his sons anointed him." We have had no mention of the anointing of a new monarch in Judah since the time of Solomon. (1Ki_1:39) It may, however, have been the usual practice. And theyi.e. the people all who were present clapped their hands an ordinary sign of joy (see Psa_47:1 Psa_98:8; Nah_3:19, etc.) and said, God save the king! literally, long live the king!. (comp. 1Sa_10:24; 2Sa_16:16; 1Ki_1:25, 1Ki_1:39)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Testimony - The book of the law, which he put into the king's hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deut. xvii, 18, and to govern himself and his kingdom by it: the law of God being frequently and most properly called a testimony, because it is a witness of God's will, and man's duty.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

[Placed] the crown on him and [gave him] the Testimony. The Torah Scroll, as it is written, “And it shall be with him, and he shall read in it all the days of his life.” And our Rabbis stated that the crown itself was the “testimony,” for it would fit anyone who is fit for the throne, but it would not fit anyone unfit for the throne.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.