2 Chronicles19
English Standard Version
Tap any underlined word for the original Hebrew or Greek.
1 the of in to his in .
2 But the of the to him and to , Should you the and those who the Lord? Because of , has gone out you the Lord.
3 , is you, you the out the , and have your to .
4 at . And he , the of , and to the Lord, the of their .
5 He in the in the of , by ,
6 and to the , you , you for for the Lord. He is you in .
7 then, let the of the Lord be you. Be what you , there is the Lord our , or or .
8 , in and and of of , to give for the Lord and to decide . They had their at .
9 And he them: you shall in the of the Lord, in , and with your :
10 a you your who in their , , or , or , then you shall them, before the Lord and may come your . you shall , and you will .
11 And , the is you in of the Lord; and the of , the of the of , in the , and the will you as . , and may the Lord be the !
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2 Chronicles 19Public-domain commentary and original-language notes for 2 Chronicles 19. The full AI study guide (summary, themes, context) has its own page.
Chapter Summary
In this chapter: Jehoshaphat visits his kingdom. (1-11).
vv1-11
Whenever we return in peace to our houses, we ought to acknowledge God's providence in preserving our going out and coming in. And if we have been kept through more than common dangers, we are, in a special manner, bound to be thankful. Distinguishing mercies lay us under strong obligations. The prophet tells Jehoshaphat he had done very ill in joining Ahab. He took the reproof well. See the effect the reproof had upon him. He strictly searched his own kingdom. By what the prophet said, Jehoshaphat perceived that his former attempts for reformation were well-pleasing to God; therefore he did what was then left undone. It is good when commendations quicken us to our duty. There are diversities of gifts and operations, but all from the same Spirit, and for the public good; and as every one has received the gift, so let him minister the same. Blessed be God for magistrates and ministers, scribes and statesmen, men of books, and men of business. Observe the charge the king gave. They must do all in the fear of the Lord, with a perfect, upright heart. And they must make it their constant care to prevent sin, as an offence to God, and what would bring wrath on the people.
Key Words
יְהוֹשָׁפָט: Jehoshaphat, the name of six Israelites; also of a valley near Jerusalem
מֶלֶךְ: a king
יְהוּדָה: Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the first, and of its territory
שׁוּב: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
שָׁלוֹם: safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health, prosperity, peace
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
יֵהוּא: Jehu, the name of five Israelites
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
חֲנָנִי: Chanani, the name of six Israelites
Cross References
2 Chronicles 19Identifies Jehu the prophet, son of Hanani, who previously rebuked Baasha.
Supported by Matthew Poole, JFB
The Mosaic standard that God does not respect persons or take bribes, which judges must copy.
Supported by Matthew Poole
Establishes the supreme appellate court of Levites, priests, and elders in Jerusalem.
Supported by Matthew Poole, JFB
The immediate context of Jehoshaphat returning in peace after his miraculous rescue.
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Further identifies Jehu the prophet who records the acts of Jehoshaphat.
Supported by Matthew Poole
References Jehoshaphat's earlier initiative of sending out teachers, now intensified.
Supported by Matthew Poole, JFB
Law prohibiting judges from perverting justice, showing partiality, or taking bribes.
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Affirms that God does not accept the persons of princes nor regard rich over poor.
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New Testament confirmation that God is no respecter of persons, echoing Jehoshaphat's charge.
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The historical alliance with Ahab which drew Jehu's severe prophetic rebuke.
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The subsequent invasion by Moab and Ammon as the manifestation of the threatened wrath.
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The Mosaic command to appoint judges and officers in all gates.
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Command for judges not to fear man because the judgment is God's.
Supported by Matthew Poole