2 Chronicles 20
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1It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.
CHAPTER 20
2Ch 20:1-21. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast.
1. the children of Moab ... Ammon, and with them other beside the Ammonites--supposed to be rather the name of a certain people called Mohammonim or Mehunim (2Ch 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.
The children of Moab. In 2Ki_3:5-27 we read of a rebellion on the part of Moab, and of the victory of Israel's king Joram, together with Jehoshaphat and the King of Edom, over Moab, now probably in quest of revenge. Beside the Ammonites. The reading of our Authorized Version here cannot stand. The Septuagint gives us some guidance in the name "the Minoei." By the mere transposing of one Hebrew character in the name Ammonites, we obtain the name Maonites (read מֲעוֹנִים for עַמּוֹנִים), i.e. the people of Maon, a town near Petra, no doubt Edomitish (see 2Ki_3:10, 2Ki_3:22, 2Ki_3:23), and possibly the same with the Septuagint Minoei (see also 2Ch_26:7).
2Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.
2. from beyond the sea on this side Syria--Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (Ge 14:7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [Robinson]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [Robinson].
Beyond the sea on this aide Aram (Syria); i.e. south-east of the Salt Sea, and something west of Edom (the right reading in place of Aram, where a resh had turned out a daleth), Hazon-tamar … Engedi; i.e. the place Engedi (Ain-jiddy), a living "spring of water" from a lime-cliff, half-way up the west coast of the Salt Sea, "in the midst of palms" (interpalmas), the compound word "Hazazon-tamar" meaning literally, "the division of the palm."
3And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
3-4. Jehoshaphat ... proclaimed a fast throughout all Judah--Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (2Ch 20:13; see also Joe 2:15, 16; Jon 3:7).
Proclaimed a fast. This is the first recorded occasion of a general fast by royal proclamation, and of individual fasting it is remarkable that there is no record before the time and the act of Moses (as e.g. Exo_34:28); after which, for individual fasting, come occasions like those of David (2Sa_12:16) and Elijah (1Ki_19:8); for general fasting, occasions like those of Jos_7:6; Jdg_20:26; 1Sa_7:6; and for partial fasting, by semi-royal authority, that "proclaimed" by Jezebel (1Ki_21:9, 1Ki_21:12).
4And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.
This verse expresses the response of all the kingdom to the proclamation of Jehoshaphat.
The new court (see 2Ch_4:9; 2Ch_15:8).
5And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
5-13. Jehoshaphat stood ... in the house of the Lord, before the new court--that is, the great or outer court (2Ch 4:9) called the new court, probably from having been at that time enlarged or beautified.
6And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?
7Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
8And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
9If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
10And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
11Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
12O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.
13And all Judah stood before the LORD, with their little ones, their wives, and their children.
The recorded prayers of Scripture are indeed what they might be expected to be, model prayers, and the present a model instance of the same (see homiletics). The prayer before us invokes the one God "in heaven;" claims him the God "of our fathers;" recites his universal authority above, below; pleads his former conduct of the "people Israel," in especial his stablishing of that people in their present land; most touchingly recalls his covenant of condescending, everlasting "friendship" with Abraham, the grand original of the people (Gen_18:17-19,Gen_18:33; Gen_17:2; Exo_33:11); makes mention of the consecration of the land by the sanctuary, and in particular of the very service of consecration and the special foreseeing provision in that service for a crisis like the present (1Ki_8:33-45; 2Ch_6:24-35; 2Ch_7:1); and then (2Ch_20:10, 2Ch_20:11) states pointedly the case and complaint with its aggravations (Deu_2:4, Deu_2:8, Deu_2:9, Deu_2:19; Num_20:21; Jdg_11:18), and with a parting appeal, confession of their own weakness, ignorance, and dependence unfeigned, commits the cause of the alarmed people to God. Our eyes are upon thee. So, with a multitude of other passages, that supreme pattern one, Psa_123:2.
If the whole narration called for one more touch, it has it in the pathetic, Brief, telling graphicness of this verse. Their little ones. The familiar Hebrew word (טַפָם) is expressive of the quick, tripping step of the young and of women. Gesenius would regard it in this passage as designating the whole family as distinguished from the head of it, and as amplified by "wives" and "children" instanced afterward, quoting the very insufficient support of Gen_47:12. Our text occurs again in 2Ch_31:18.
14Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;
14-18. Then upon Jahaziel ... came the Spirit of the Lord--This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.
Jahaziel. This Jahaziel, a Levite of the sons of Asaph, is not mentioned elsewhere. His genealogy is traced to Mattaniah, i.e. Nethaniah (1Ch_25:2), who is parallel with Amariah of 1Ch_6:11. It is very possible that Psa_83:1-18; which is a psalm of Asaph, and which mentions the enmity of Moab, Ammon, and Edom, may be synchronous with this history.
15And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God’s.
The battle is not yours, but God's; i.e. God will do the fighting (see 2Ch_20:17, first and third clauses); so also 1Sa_17:47.
16To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.
The cliff of Ziz. Read with Revised Version, the ascent of Ziz (or probably Hazziz), a place named only here. The Hebrew word here rendered "cliff ' is the familiar מַעֲלֵה, meaning "an ascent," or "a rising ground." It is replaced in the Septuagint by both ἀνάβασις and πρόσβασις. Stanley, in an interesting note on the word, says it is applied to several localities in Palestine, viz.:
(1) The "Ascent of Akrabbim," i.e. scorpions (Num_34:4; Jdg_1:36; Jos_15:3), on the south border of Judah and probably the same as the Pass of Safeh.
(2) "The going up to (or of) Adummim," i.e. the "ascent of the Red," near Gilgal, on border of Judah and Benjamin (Jos_15:7; Jos_18:17), probably the same with the "Pass of Jericho."
(3) The" going up to Gut" (2Ki_9:27).
(4) Our present text.
(5) The "mounting up of Luhith" in Moab (Isa_15:5; Jer_48:5). The word is also applied to the steep pass from Gibeon to Beth-heron (Jos_10:10; 1 Macc. 3:16); to the road up the Mount of Olives (2Sa_15:30); and to the approach to the city in which Samuel anointed Saul (1Sa_9:11), i.e. "the hill up to the city." The passage, Jdg_8:13, Authorized Version "before the sun was up," Revised Version "from the ascent of Heres," possibly designates a rising ground, named 'the Ascent of the Sun," or, "of Heres." The following extract from Keil, with its quotations from Robinson, is interesting. "The wilderness Jezreel was without doubt the name of a part of the great stretch of fiat country bounded on the south by the Waddy El Ghar, and extending from the Dead Sea to the neighbourhood of Tekoa, which is now called El Hassasah, after a waddy on its northern side. The whole country on the west side of the Dead Sea," where it does not consist of mountain ridges or deep valleys, is high table-land sloping gradually towards the east, wholly waste, merely covered here and there by a few bushes and without the slightest trace of having ever been cultivated' (Robinson's 'Palest.,' sub voce). Our present ascent of Ziz, or Hazziz, has perhaps remained in the Waddy El Hassasah Robinson takes it to be the pass, which at present leads from Ain-jiddy to the table-land. Yet it is described by him as a 'fearful pass,' and it can hardly be thought of here even if the enemy like the Bedouins, now when on their forays, may be supposed to have marched along the shore of the sea, and ascended to the tableland only at Engedi; for the Israelites did not meet the enemy in this ascent, but above upon the table-land." Josephus translates הַחִּיץ by ἑξοχῆς, but with no legitimate justification. The end of the brook; i.e. rather the end of the brook-way, or course of the brook when there was water to make one.
17Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.
Stand … and see the salvation of the Lord with you. The grand original of these words (Exo_14:13) would be known to both Jahaziel and Jehoshaphat.
18And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.
The infinite relief to the mind of Jehoshaphat and his people finds now fit expression in simple adoration. Would that such first gratitude were but sustained to the end more frequently than it is common to find the case!
19And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.
19. the Levites ... stood up to praise the Lord--doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.
Of the children of the Korhites; i.e; with Revised Version, of the Korahites, who were the best of the Kohathite family (1Ch_6:22; also at head of Psalm 42-49; Authorized Version and Revised Version). Keil would translate, "Of the sons of Kohath, yea, of the Korahites."
20And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
20-21. as they went forth, Jehoshaphat stood ... Hear me, O Judah, and ye inhabitants of Jerusalem--probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.
The wilderness of Tekoa. The king and people, army and prophet and Levite singers, start early for the wilderness of Tekoa, not less than ten miles' distance south of Jerusalem, and from it a waddy running to the Dead Sea. So shall ye be established. (So Isa_7:9.) Jehoshaphat's own faith and zeal make him nervously anxious that his people should not fall behind him, and fall short of their duty and the grandeur of the occasion.
21And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever.
And when he had consulted with the people; i.e. possibly simply "conferred with" those who were over the singers, as to who should be the most prominent in leading the service of praise, or as to what should be the words sung and other like matters of detail; or more probably, considering the exact form of language used, the reference is to what we are told Jehoshaphat had just done, to wit, counselled well the people and given good advice to them. Praise the beauty of holiness. The rendering should no doubt be in the beauty of holiness, i.e. in garments of beauty. Praise the Lord; Revised Version, give thanks to the Lord.
22And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten.
22. when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir--Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.
Set ambushments. The Hebrew is נָתַן מְאָרְבִים, i.e. "set persons lying in wait," or "in ambush" (piel part. plur. of אָרַב). So Jdg_9:25, but kal participle with apparently future equivalent meaning occurs eighteen times in Joshua, Judges, Samuel, Ezra, Jeremiah, and Lamentations. Who the persons were, supernatural or not, or what their mode of operation, is not told, and is not plain. The effects are quite plain—that first the two confederates, Moab and Ammon, thought they saw reason to fall on them "of Mount Seir," and secondly, having this done, to fall on one another to the end of mutual extermination. They were smitten. The marginal, "they smote one another," may be better, but it is not at all necessary, the meaning being that collectively they became the smitten instead of the smiters!
23For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
This verse proceeds to explain how this resulted in a kind of triangular duel on large scale.
24And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped.
24-26. when Judah came toward the watchtower in the wilderness--Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.
2Ch 20:31-37. His Reign.
The watch-tower. See 2Ch_26:10, where, however, the ordinary מִגְדָּל, and not the present word (only found, except as a proper name, here and Isa_21:8), is employed. It is scarcely likely that a built watch-tower is intended even here, but rather a lofty site and point of view from which a large number of people could see. The proper names Mitzpeh (Mizpeh) and Mitzpah (Mizpah) are of course familiar. They looked unto the multitude. Judah and its army and heralding Levite singers would see now in new significance the thing said by Jahaziel in our 2Ch_26:16, "Ye shall find them at the end of the brook-course, before the wilderness of Jeruel." And none escaped; i.e. "without an exception.
25And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.
Both riches with the dead bodies. The Hebrew text reads literally, both riches and dead bodies (no article). The וּפְגָרִים of the text, however, appears in several ("old authorities," Revised Version) manuscripts, as וּבְגָדִים ("garments"), and the versions of both Septuagint and Vulgate lend their authority to this reading. Jewels. The Hebrew term is כְלֵי, the most frequent rendering of which is "vessels," so rendered, that is, a hundred and sixty times out of about three hundred and eight times in all of its occurrence. It is, however, a word of very generic quality, and is rendered as here "jewels" about twenty-five other times. It would seem nugatory to tell us that there were "dead bodies," in the bald rendering of "and dead bodies." Our Authorized Version rendering, "riches with the dead bodies," of course both ingeniously glosses the difficulty and makes a sufficiently good meaning.
26And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.
Berachah. This is just the Hebrew fern. subst, from a verb. It is used in 1Ch_12:3 as the name of a man. The present name of the valley survives in the Waddy Bereikat on the Hebron road, beyond, therefore, the date unto this day of the writer.
27Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies.
The Lord had made them to rejoice. Note the extremely similar and almost identical language of Ezr_6:22 and Neh_12:43, and add also to the comparison the last sentence of our Neh_12:29.
28And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.
29And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel.
With this verse compare particularly 2Ch_20:10, 2Ch_20:11 of 2Ch_17:1-19.
His God gave him rest (so see 2Ch_15:15).
30So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
31And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.
31. Jehoshaphat reigned over Judah--(See 2Ch 24:1).
With this verse recommences the parallel of 1Ki_22:41-50. In this verse we find the addition in the parallel very naturally to be accounted for, of "began to reign in the fourth year of Ahab King of Israel." Otherwise the verses are almost identical. Of Azubah nothing more is heard.
32And he walked in the way of Asa his father, and departed not from it, doing that which was right in the sight of the LORD.
32. walked in the way of Asa his father, and departed not from it--He was more steadfast and consistently religious (compare 2Ch 15:18).
33Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.
33. the high places were not taken away--Those on which idolatry was practised were entirely destroyed (2Ch 17:6); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.
Howbeit the high places … the people had not prepared. The statements so precisely made in this verse evidently serve the purpose of distinguishing between the wishes and orders of the king and the unequal conduct of his people.
34Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, who is mentioned in the book of the kings of Israel.
The rest of the acts of Jehoshaphat, etc. These "acts of Jehoshaphat" are said in this verse to find their record in the book of Jehu … mentioned in the book of the kings of Israel. The parallel has, "in the book of the chronicles of the kings of Judah." For our "mentioned," note margin, literal, made to ascend and Revised Version "inserted." The "book of the kings of Israel" may (note also the remarkable apparent misnomers of our writer, as illustrated by 2Ch_12:6; 2Ch_21:2, 2Ch_21:4) very possibly be one with the parallel, "book of the chronicles of the kings of Judah". Of this larger collected cyclopaedia of royal biography, Jehu's account (דִּבְרֵי) of Jehoshaphat was one component part. Though Jehu's (דִבְרֵי) book is not mentioned elsewhere, he himself is particularly in 1Ki_16:1, as well as in our 1Ki_19:2.
35And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:
35-37. after this did Jehoshaphat ... join himself with Ahaziah ... to make ships--A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [1Ki 22:48]. The proposal of the Israelitish king was respectfully declined [1Ki 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.
And after this. The historical episode of these three verses (35-37) is evidently misplaced. As Ahaziah succeeded his father Ahab in Jehoshaphat's seventeenth year, we of course are at no loss to fix the time of Jehoshaphat's "joining himself with Ahaziah." He had "joined himself" with Ahab, and had smarted for it, and yet "after" that, he "joined himself" with his son Ahaziah. We do not doubt that the "who" of this verse refers to Ahaziah, not, as some think, to Jehoshaphat.
36And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongaber.
This verse tells us the object with which Jehoshaphat had joined himself with Ahaziah, and 1Ki_22:49 tells us how at last, by a point-blank refusal to Ahaziah, he withdrew from the very brief commercial alliance after he had not merely been witnessed against by the Prophet Eliezer spoken of in our next verse, but more decisively witnessed against by the shattering of his ships. To go to Tarshish. This clause, even if the text is not corrupt, yet cannot mean what it seems to say; but in the word "to go" (Hebrew, לָלֶכֶת) must mean, of the sort that were wont to go to Tarshish, i.e. that were used for the Tarshish trade. We are guided to some such explanation by 1Ki_22:48, where it is said the ships were "ships of Tarshish to go to Ophir" (1Ki_10:22; 2Ch_8:18). That the ships could not be to go to Tarshish is plain from the fact of the place, Ezion-geber (2Ch_8:17, 2Ch_8:18; 1Ki_9:26), on the Red Sea, where they were built. Some, however, have suggested that some other Tarshish (e.g. in the Gulf of Persia)than that of Spain (Tartessus) may conceivably be meant. The clear statement of the parallel saves the necessity of any such supposition, however.
37Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.
Eliezer the son of Dodavah of Mareshah. Nothing beside is known of this prophet. For Mareshah, see 2Ch_11:8, and note there. The ships were broken; i.e. presumably by some storm. One general remark may be made upon these verses (34-37), together with verses 45-50 of 1Ki_22:1-53; viz. that the dislocation of both manner and matter, observable in both, of them, probably betrays something out of order for whatever reason or accident, in the more original source, from which both drew, the apparently disjointed mixture of matter in the parallel being the more patent of the two.
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