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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–3. Обличение Иосафата прозорливцем Ииуем за союзное участие с царем израильским. 4–7. Поставление Иосафатом судей в провинциальных городах Иудеи. 8–10. Организация суда в Иерусалиме.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem, ver. 1. II. The reproof given him for his league with Ahab, and his acting in conjunction with him, ver. 2, 3. III. The great care he took thereupon to reform his kingdom, ver. 4. IV. The instructions he gave to his judges, both those in the country towns that kept the inferior courts (ver. 5-7), and those in Jerusalem that sat in the supreme judicature of the kingdom, ver. 8-11.
Adam Clarke: Commentary on the Bible - 1831
Jehoshaphat, on his return from Ramoth-gilead, is met by the prophet Jehu, and reproved, Ch2 19:1-3. He makes a farther reformation in the land, establishing courts of justice, and giving solemn and pertinent directions to the judges, Levites, etc., to do judgement and justice among the people, in the fear of God, Ch2 19:4-11.
2 Chronicles 19:1
Albert Barnes: Notes on the Bible - 1834
19:0: This chapter is entirely additional to Kings, and of great interest. It deals with three matters only,
(1) The rebuke addressed to Jehoshaphat by the prophet Jehu Ch2 19:1-3,
(2) Jehoshaphat's religious reformation Ch2 19:4, and
(3) his reform of the judicial system Ch2 19:5-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Ch2 19:1, Jehoshaphat, reproved by Jehu, visits his kingdom; Ch2 19:5, His instructions to the judges; Ch2 19:8, to the priests and Levites.
Carl Friedrich Keil and Franz Delitzsch

The prophet Jehu's declaration as to Jehoshaphat's alliance with Ahab, and Jehoshaphat's further efforts to promote the fear of God and the administration of justice in Judah. - 2Chron 19:1-3. Jehu's declaration. Jehoshaphat returned from the war in which Ahab had lost his life, בּשׁלום, i.e., safe, uninjured, to his house in Jerusalem; so that the promise of Micah in 2Chron 18:16 was fulfilled also as regards him. But on his return, the seer Jehu, the son of Hanani, who had been thrown into the stocks by Asa (2Chron 16:7.), met him with the reproving word, "Should one help the wicked, and lovest thou the haters of Jahve!" (the inf. with ל, as in 1Chron 5:1; 1Chron 9:25, etc.). Of these sins Jehoshaphat had been guilty. "And therefore is anger from Jahve upon thee" (על קצף as in 1Chron 27:24). Jehoshaphat had already had experience of this wrath, when in the battle of Ramoth the enemy pressed upon him (2Chron 18:31), and was at a later time to have still further experience of it, partly during his own life, when the enemy invaded his land (2 Chron 20), and when he attempted to re-establish the sea trade with Ophir (2Chron 20:35.), partly after his death in his family (2 Chron 21 and 2Chron 22:1-12). "But," continues Jehu, to console him, "yet there are good things found in thee (cf. 2Chron 12:12), for thou hast destroyed the Asheroth..." אשׁרות = אשׁרים, 2Chron 17:6. On these last words, comp. 2Chron 12:14 and 2Chron 17:4.
John Gill
INTRODUCTION TO 2 CHRONICLES 19
Jehoshaphat returning from the battle at Ramothgilead, was met by a prophet, who reproved him for helping the ungodly, 2Chron 19:1, which quickened him to a greater regard for the reformation of his kingdom, 2Chron 19:4, and he set judges in all the cities of Judah, and exhorted them to do justice, 2Chron 19:5, and in the city of Jerusalem he appointed priests and Levites for the same purpose, and gave them a strict charge, and animated and encouraged them to perform their office faithfully, 2Chron 19:8.
Robert Jamieson, A. R. Fausset and David Brown
JEHOSHAPHAT VISITS HIS KINGDOM. (2Chron 19:1-4)
Jehoshaphat . . . returned to his house in peace--(See 2Chron 18:16). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [2Chron 19:2]. This was Jehu, of whose father we read in 2Chron 16:7. He himself had been called to discharge the prophetic office in Israel. But probably for his bold rebuke to Baasha (3Kings 16:1), he had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat's proceedings as he had formerly done of Baasha's. At the interview here described, he condemned, in the strongest terms, the king of Judah's imprudent and incongruous league with Ahab--God's open enemy (3Kings 22:2) --as an unholy alliance that would be conducive neither to the honor and comfort of his house nor to the best interests of his kingdom. He apprised Jehoshaphat that, on account of that grave offense, "wrath was upon him from before the Lord," a judgment that was inflicted soon after (see on 2Ch. 20:1-37). The prophet's rebuke, however, was administered in a mingled strain of severity and mildness; for he interposed "a nevertheless" (2Chron 19:3), which implied that the threatened storm would be averted, in token of the divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life.
19:119:1: Եւ դարձաւ Յովսափատ արքայ Յուդայ ՚ի տուն իւր խաղաղութեամբ յԵրուսաղէմ։
1 Յոսափատ արքան խաղաղութեամբ վերադարձաւ իր տունը, Երուսաղէմ:
19 Յուդայի Յովսափատ թագաւորը խաղաղութեամբ Երուսաղէմ իր տունը դարձաւ։
Եւ դարձաւ Յովսափատ արքայ Յուդայ ի տուն իւր խաղաղութեամբ յԵրուսաղէմ:

19:1: Եւ դարձաւ Յովսափատ արքայ Յուդայ ՚ի տուն իւր խաղաղութեամբ յԵրուսաղէմ։
1 Յոսափատ արքան խաղաղութեամբ վերադարձաւ իր տունը, Երուսաղէմ:
19 Յուդայի Յովսափատ թագաւորը խաղաղութեամբ Երուսաղէմ իր տունը դարձաւ։
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19:119:1 И возвращался Иосафат, царь Иудейский, в мире в дом свой в Иерусалим.
19:1 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἐν εν in εἰρήνῃ ειρηνη peace εἰς εις into; for Ιερουσαλημ ιερουσαλημ Jerusalem
19:1 וַ֠ wa וְ and יָּשָׁב yyāšˌāv שׁוב return יְהֹושָׁפָ֨ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֧ה yᵊhûḏˈā יְהוּדָה Judah אֶל־ ʔel- אֶל to בֵּיתֹ֛ו bêṯˈô בַּיִת house בְּ bᵊ בְּ in שָׁלֹ֖ום šālˌôm שָׁלֹום peace לִֽ lˈi לְ to ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:1. reversus est autem Iosaphat rex Iuda domum suam pacifice in HierusalemAnd Josaphat king of Juda returned to his house in peace to Jerusalem.
1. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
19:1. Then Jehoshaphat, the king of Judah, returned in peace to his house in Jerusalem.
19:1. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem:

19:1 И возвращался Иосафат, царь Иудейский, в мире в дом свой в Иерусалим.
19:1
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ἐν εν in
εἰρήνῃ ειρηνη peace
εἰς εις into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
19:1
וַ֠ wa וְ and
יָּשָׁב yyāšˌāv שׁוב return
יְהֹושָׁפָ֨ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֧ה yᵊhûḏˈā יְהוּדָה Judah
אֶל־ ʔel- אֶל to
בֵּיתֹ֛ו bêṯˈô בַּיִת house
בְּ bᵊ בְּ in
שָׁלֹ֖ום šālˌôm שָׁלֹום peace
לִֽ lˈi לְ to
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:1. reversus est autem Iosaphat rex Iuda domum suam pacifice in Hierusalem
And Josaphat king of Juda returned to his house in peace to Jerusalem.
19:1. Then Jehoshaphat, the king of Judah, returned in peace to his house in Jerusalem.
19:1. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jehoshaphat's Piety. B. C. 897.

1 And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. 2 And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD. 3 Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God. 4 And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beer-sheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
Here is, I. The great favour God showed to Jehoshaphat,
1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (v. 1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. Here were two kings in the field together, one taken and the other left, one brought home in blood, the other in peace.
2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, 2 Tim. iii. 11, 14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: "Shouldst thou, a godly man, help the ungodly, give them a hand of fellowship, and lend them a hand of assistance?" Or, "Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?" It is the black character of wicked people that they are haters of God, Rom. i. 30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Ps. cxxxix. 21, 11. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: "There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee." He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (v. 3): "There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off." His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred.
Adam Clarke: Commentary on the Bible - 1831
19:1: Returned to his house in peace - That is, in safety, notwithstanding he had been exposed to a danger so imminent, from which only the especial mercy of God could have saved him.
2 Chronicles 19:2
Albert Barnes: Notes on the Bible - 1834
19:1: Jehoshaphat ... returned to his house in peace - With the battle of Ramoth-Gilead, and the death of Ahab, the war came to an end. The combined attack of the two kings having failed, their troops had been withdrawn, and the enterprise in which they had joined relinquished. The Syrians, satisfied with their victory, did not press on the retreating foe, or carry the war into their enemies' country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:1: am 3108, bc 896
in peace: Ch2 18:31, Ch2 18:32
John Gill
And Jehoshaphat the king of Judah returned,.... From Ramothgilead, after Ahab was slain:
to his house in peace in Jerusalem; to his palace there in safety, having narrowly escaped losing his life in the battle.
19:219:2: Եւ ել ընդ առաջ նորա Յէու որդի Անանիայ մարգարէ, եւ ասէ նա ցարքայ Յովսափատ. Եթէ մեղաւորին դու օգնե՞ս, կամ ատելւոյն ՚ի Տեառնէ բարեկա՞մ լինիս. վասն այդորիկ եղեւ ՚ի վերայ քո բարկութիւն ՚ի Տեառնէ[4603]։ [4603] Ոմանք. Որդի Անանիայի մարգարէի։ Այլք. Եւ կամ ատելւոյն։
2 Նրան ընդառաջ եկաւ Անանիա մարգարէի որդի Յէուն եւ ասաց Յոսափատ արքային. «Պէ՞տք էր, որ մեղաւորին օգնէիր կամ Տիրոջ ատելի մարդուն բարեկամ լինէիր: Այդ պատճառով քեզ վրայ իջաւ Տիրոջ բարկութիւնը,
2 Անանիին որդին Յէու տեսանողը անոր դէմ ելաւ ու Յովսափատ թագաւորին ըսաւ. «Պէ՞տք էր որ մեղաւորին օգնէիր ու Տէրը ատողները սիրէիր։ Ահա ասոր համար Տէրը քեզի դէմ բարկացած է։
Եւ ել ընդ առաջ նորա Յէու որդի Անանեայ մարգարէ, եւ ասէ նա ցարքայ Յովսափատ. [223]Եթէ մեղաւորին դու օգնե՞ս, եւ կամ ատելւոյն ի Տեառնէ բարեկա՞մ լինիս. վասն այդորիկ եղեւ ի վերայ քո բարկութիւն ի Տեառնէ:

19:2: Եւ ել ընդ առաջ նորա Յէու որդի Անանիայ մարգարէ, եւ ասէ նա ցարքայ Յովսափատ. Եթէ մեղաւորին դու օգնե՞ս, կամ ատելւոյն ՚ի Տեառնէ բարեկա՞մ լինիս. վասն այդորիկ եղեւ ՚ի վերայ քո բարկութիւն ՚ի Տեառնէ[4603]։
[4603] Ոմանք. Որդի Անանիայի մարգարէի։ Այլք. Եւ կամ ատելւոյն։
2 Նրան ընդառաջ եկաւ Անանիա մարգարէի որդի Յէուն եւ ասաց Յոսափատ արքային. «Պէ՞տք էր, որ մեղաւորին օգնէիր կամ Տիրոջ ատելի մարդուն բարեկամ լինէիր: Այդ պատճառով քեզ վրայ իջաւ Տիրոջ բարկութիւնը,
2 Անանիին որդին Յէու տեսանողը անոր դէմ ելաւ ու Յովսափատ թագաւորին ըսաւ. «Պէ՞տք էր որ մեղաւորին օգնէիր ու Տէրը ատողները սիրէիր։ Ահա ասոր համար Տէրը քեզի դէմ բարկացած է։
zohrab-1805▾ eastern-1994▾ western am▾
19:219:2 И выступил навстречу ему Ииуй, сын Анании, прозорливец, и сказал царю Иосафату: {следовало} ли тебе помогать нечестивцу и любить ненавидящих Господа? За это на тебя гнев от лица Господня.
19:2 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτοῦ αυτος he; him Ιου ιου the τοῦ ο the Ανανι ανανι the προφήτης προφητης prophet καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him βασιλεῦ βασιλευς monarch; king Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat εἰ ει if; whether ἁμαρτωλῷ αμαρτωλος sinful σὺ συ you βοηθεῖς βοηθεω help ἢ η or; than μισουμένῳ μισεω hate ὑπὸ υπο under; by κυρίου κυριος lord; master φιλιάζεις φιλιαζω through; because of τοῦτο ουτος this; he ἐγένετο γινομαι happen; become ἐπὶ επι in; on σὲ σε.1 you ὀργὴ οργη passion; temperament παρὰ παρα from; by κυρίου κυριος lord; master
19:2 וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out אֶל־ ʔel- אֶל to פָּנָ֗יו pānˈāʸw פָּנֶה face יֵה֣וּא yēhˈû יֵהוּא Jehu בֶן־ ven- בֵּן son חֲנָ֘נִי֮ ḥᵃnˈānˈî חֲנָנִי Hanani הַ ha הַ the חֹזֶה֒ ḥōzˌeh חֹזֶה seer וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king יְהֹושָׁפָ֔ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat הֲ hᵃ הֲ [interrogative] לָ lā לְ to † הַ the רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty לַ la לְ to עְזֹ֔ר ʕᵊzˈōr עזר help וּ û וְ and לְ lᵊ לְ to שֹׂנְאֵ֥י śōnᵊʔˌê שׂנא hate יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תֶּאֱהָ֑ב teʔᵉhˈāv אהב love וּ û וְ and בָ vā בְּ in זֹאת֙ zōṯ זֹאת this עָלֶ֣יךָ ʕālˈeʸḵā עַל upon קֶּ֔צֶף qqˈeṣef קֶצֶף anger מִ mi מִן from לִּ lli לְ to פְנֵ֖י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:2. cui occurrit Hieu filius Anani videns et ait ad eum impio praebes auxilium et his qui oderunt Dominum amicitia iungeris et idcirco iram quidem Domini merebarisAnd Jehu the son of Hanani the seer met him, and said to him: Thou helpest the ungodly, and thou art joined in friendship with them that hate the Lord, and therefore thou didst deserve indeed the wrath of the Lord:
2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate the LORD? for this thing wrath is upon thee from before the LORD.
19:2. And the seer Jehu, the son of Hanani, met him, and said to him: “You offer assistance to the impious, and you are joined in friendship with those who hate the Lord. And for this reason, you certainly deserve the wrath of the Lord.
19:2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.
And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD:

19:2 И выступил навстречу ему Ииуй, сын Анании, прозорливец, и сказал царю Иосафату: {следовало} ли тебе помогать нечестивцу и любить ненавидящих Господа? За это на тебя гнев от лица Господня.
19:2
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτοῦ αυτος he; him
Ιου ιου the
τοῦ ο the
Ανανι ανανι the
προφήτης προφητης prophet
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
βασιλεῦ βασιλευς monarch; king
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
εἰ ει if; whether
ἁμαρτωλῷ αμαρτωλος sinful
σὺ συ you
βοηθεῖς βοηθεω help
η or; than
μισουμένῳ μισεω hate
ὑπὸ υπο under; by
κυρίου κυριος lord; master
φιλιάζεις φιλιαζω through; because of
τοῦτο ουτος this; he
ἐγένετο γινομαι happen; become
ἐπὶ επι in; on
σὲ σε.1 you
ὀργὴ οργη passion; temperament
παρὰ παρα from; by
κυρίου κυριος lord; master
19:2
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
אֶל־ ʔel- אֶל to
פָּנָ֗יו pānˈāʸw פָּנֶה face
יֵה֣וּא yēhˈû יֵהוּא Jehu
בֶן־ ven- בֵּן son
חֲנָ֘נִי֮ ḥᵃnˈānˈî חֲנָנִי Hanani
הַ ha הַ the
חֹזֶה֒ ḥōzˌeh חֹזֶה seer
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
יְהֹושָׁפָ֔ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
הֲ hᵃ הֲ [interrogative]
לָ לְ to
הַ the
רָשָׁ֣ע rāšˈāʕ רָשָׁע guilty
לַ la לְ to
עְזֹ֔ר ʕᵊzˈōr עזר help
וּ û וְ and
לְ lᵊ לְ to
שֹׂנְאֵ֥י śōnᵊʔˌê שׂנא hate
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תֶּאֱהָ֑ב teʔᵉhˈāv אהב love
וּ û וְ and
בָ בְּ in
זֹאת֙ zōṯ זֹאת this
עָלֶ֣יךָ ʕālˈeʸḵā עַל upon
קֶּ֔צֶף qqˈeṣef קֶצֶף anger
מִ mi מִן from
לִּ lli לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
19:2. cui occurrit Hieu filius Anani videns et ait ad eum impio praebes auxilium et his qui oderunt Dominum amicitia iungeris et idcirco iram quidem Domini merebaris
And Jehu the son of Hanani the seer met him, and said to him: Thou helpest the ungodly, and thou art joined in friendship with them that hate the Lord, and therefore thou didst deserve indeed the wrath of the Lord:
19:2. And the seer Jehu, the son of Hanani, met him, and said to him: “You offer assistance to the impious, and you are joined in friendship with those who hate the Lord. And for this reason, you certainly deserve the wrath of the Lord.
19:2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. О пророке Ииуе, сыне Анании (вероятно, Анания этот тожествен с пророком этого имени, обличавшим Асу, 2: Пар XVI:7–10), упоминает 3: Цар XVI:1, как современнике израильского царя Ваасы. См. Толков. Библия II, с. 479.
Adam Clarke: Commentary on the Bible - 1831
19:2: Jehu the son of Hanani - We have met with this prophet before; see the note on Kg1 16:7.
Therefore is wrath upon thee - That is, Thou deservest to be punished. And who can doubt this, who knows that he did help the ungodly, and did love them that hated Jehovah? And is not the wrath of God upon all those alliances which his people form with the ungodly, whether they be social, matrimonial, commercial, or political?
2 Chronicles 19:4
Albert Barnes: Notes on the Bible - 1834
19:2: Jehu ... went out to meet him - Compare Ch2 15:2. The monarch was therefore rebuked at the earliest possible moment, and in the most effective way, as he was entering his capital at the head of his returning army. Jehu, 35 years pRev_iously, had worked in the northern kingdom, and prophesied against Baasha Kg1 16:1-7, but had now come to Jerusalem, as prophet and historian (compare Ch2 20:34).
Shouldest thou help ... - As a matter of mere human policy, the conduct of Jehoshaphat in joining Ahab against the Syrians was not only justifiable but wise and prudent. And the reasonings upon which such a policy was founded would have been unexceptionable but for one circumstance. Ahab was an idolater, and had introduced into his kingdom a false religion of a new and most degraded type. This should have led Jehoshaphat to reject his alliance. Military success could only come from the blessing and protection of Yahweh, which such an alliance, if persisted in, was sure to forfeit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:2: And Jehu: Ch2 20:34; Kg1 16:1, Kg1 16:7, Kg1 16:12
Hanani: Ch2 16:7
the seer: Sa1 9:9
Shouldest: Ch2 18:3, Ch2 18:28; Kg1 21:25; Psa 15:4, Psa 139:21, Psa 139:22; Pro 1:10-19; Rom 1:32; Eph 5:11; Jo2 1:10, Jo2 1:11
hate the Lord: Ch2 18:7; Exo 20:5; Deu 5:9, Deu 7:10, Deu 32:41, Deu 33:11; Psa 21:8, Psa 68:1, Psa 71:15; Joh 15:18, Joh 15:23; Rom 1:30, Rom 8:7; Jam 4:4
is wrath: Ch2 32:25; Psa 90:7, Psa 90:8; Rom 1:18; Co1 11:31, Co1 11:32
Geneva 1599
And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, (a) Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.
(a) He declares that the wrath of God is over everyone who supports the wicked and does not show in their actions that they are enemies to everyone that hates the Lord.
John Gill
And Jehu the son of Hanani the seer,.... The son of him that reproved Asa, for which he put him in prison, 2Chron 17:7, but that did not deter this his son from reproving Jehoshaphat:
went out to meet him; as he was returning:
and said to King Jehoshaphat, shouldest thou help the ungodly; such an one as Ahab, an idolater, murderer, and persecutor:
and love them that hate the Lord? his laws, worship, and ordinances, as he had; intimating, that he had done wrong, by entering into alliance and affinity with him, by showing him friendship, and assisting him in his war against the Syrians:
therefore is wrath upon thee from before the Lord; which appeared in the war of the Ammonites and Moabites with him, related in the next chapter, and in the calamities that came upon his family, his sons being slain by Jehoram that succeeded him, and his grandsons by Jehu.
John Wesley
Therefore - Therefore God will chastise thee for this miscarriage. Which he did partly by stirring up the Moabites, and others to invade him, 2Chron 20:1, partly by permitting his eldest son Jehoram to kill all his brethren, 2Chron 21:4, and principally by bringing that almost general destruction upon his grand - children by Jehu, 4Kings 9:27, 4Kings 10:13-14, which was the fruit of his alliance with Ahab.
19:319:3: Այլ զի գտա՛ն ՚ի քեզ բանք բարիք, եւ զի բարձեր զանտառսն յերկրէս Յուդայ, եւ ուղղեցեր զսիրտ քո խնդրել զՏէր՝ ապրեցո՛յց զքեզ Տէր։
3 բայց քանի որ դու բարի գործեր էլ էիր կատարել՝ Յուդայի երկրից վերացրել էիր բարձրադիր մեհեանները եւ սրտով Տիրոջն էիր յարել, ուստի Տէրը քեզ փրկեց»:
3 Բայց քու վրադ բարի բաներ գտնուեցան. քանզի Աստարովթին կուռքերը երկրէն բնաջինջ ըրիր ու քու սիրտդ Աստուած փնտռելու պատրաստեցիր»։
Այլ զի գտան ի քեզ բանք բարիք, եւ զի բարձեր զանտառսն յերկրէս Յուդայ, եւ ուղղեցեր զսիրտ քո խնդրել [224]զՏէր, ապրեցոյց զքեզ Տէր:

19:3: Այլ զի գտա՛ն ՚ի քեզ բանք բարիք, եւ զի բարձեր զանտառսն յերկրէս Յուդայ, եւ ուղղեցեր զսիրտ քո խնդրել զՏէր՝ ապրեցո՛յց զքեզ Տէր։
3 բայց քանի որ դու բարի գործեր էլ էիր կատարել՝ Յուդայի երկրից վերացրել էիր բարձրադիր մեհեանները եւ սրտով Տիրոջն էիր յարել, ուստի Տէրը քեզ փրկեց»:
3 Բայց քու վրադ բարի բաներ գտնուեցան. քանզի Աստարովթին կուռքերը երկրէն բնաջինջ ըրիր ու քու սիրտդ Աստուած փնտռելու պատրաստեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
19:319:3 Впрочем и доброе найдено в тебе, потому что ты истребил кумиры в земле [Иудейской] и расположил сердце свое к тому, чтобы взыскать Бога.
19:3 ἀλλ᾿ αλλα but ἢ η or; than λόγοι λογος word; log ἀγαθοὶ αγαθος good ηὑρέθησαν ευρισκω find ἐν εν in σοί σοι you ὅτι οτι since; that ἐξῆρας εξαιρω lift out / up; remove τὰ ο the ἄλση αλσος from; away τῆς ο the γῆς γη earth; land Ιουδα ιουδα Iouda; Iutha καὶ και and; even κατηύθυνας κατευθυνω straighten out; direct τὴν ο the καρδίαν καρδια heart σου σου of you; your ἐκζητῆσαι εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master
19:3 אֲבָ֕ל ʔᵃvˈāl אֲבָל verily דְּבָרִ֥ים dᵊvārˌîm דָּבָר word טֹובִ֖ים ṭôvˌîm טֹוב good נִמְצְא֣וּ nimṣᵊʔˈû מצא find עִמָּ֑ךְ ʕimmˈāḵ עִם with כִּֽי־ kˈî- כִּי that בִעַ֤רְתָּ viʕˈartā בער burn הָ hā הַ the אֲשֵׁרֹות֙ ʔᵃšērôṯ אֲשֵׁרָה asherah מִן־ min- מִן from הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and הֲכִינֹ֥ותָ hᵃḵînˌôṯā כון be firm לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart לִ li לְ to דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire הָֽ hˈā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
19:3. sed bona opera inventa sunt in te eo quod abstuleris lucos de terra Iuda et praeparaveris cor tuum ut requireres DominumBut good works are found in thee, because thou hast taken away the groves out of the land of Juda, and hast prepared thy heart to seek the Lord the God of thy fathers.
3. Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thine heart to seek God.
19:3. But good works have been found in you. For you have taken away the sacred groves from the land of Judah. And you have prepared your heart, so as to seek the Lord, the God of your fathers.”
19:3. Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.
Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God:

19:3 Впрочем и доброе найдено в тебе, потому что ты истребил кумиры в земле [Иудейской] и расположил сердце свое к тому, чтобы взыскать Бога.
19:3
ἀλλ᾿ αλλα but
η or; than
λόγοι λογος word; log
ἀγαθοὶ αγαθος good
ηὑρέθησαν ευρισκω find
ἐν εν in
σοί σοι you
ὅτι οτι since; that
ἐξῆρας εξαιρω lift out / up; remove
τὰ ο the
ἄλση αλσος from; away
τῆς ο the
γῆς γη earth; land
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
κατηύθυνας κατευθυνω straighten out; direct
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
ἐκζητῆσαι εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
19:3
אֲבָ֕ל ʔᵃvˈāl אֲבָל verily
דְּבָרִ֥ים dᵊvārˌîm דָּבָר word
טֹובִ֖ים ṭôvˌîm טֹוב good
נִמְצְא֣וּ nimṣᵊʔˈû מצא find
עִמָּ֑ךְ ʕimmˈāḵ עִם with
כִּֽי־ kˈî- כִּי that
בִעַ֤רְתָּ viʕˈartā בער burn
הָ הַ the
אֲשֵׁרֹות֙ ʔᵃšērôṯ אֲשֵׁרָה asherah
מִן־ min- מִן from
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
הֲכִינֹ֥ותָ hᵃḵînˌôṯā כון be firm
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
לִ li לְ to
דְרֹ֥שׁ ḏᵊrˌōš דרשׁ inquire
הָֽ hˈā הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
19:3. sed bona opera inventa sunt in te eo quod abstuleris lucos de terra Iuda et praeparaveris cor tuum ut requireres Dominum
But good works are found in thee, because thou hast taken away the groves out of the land of Juda, and hast prepared thy heart to seek the Lord the God of thy fathers.
19:3. But good works have been found in you. For you have taken away the sacred groves from the land of Judah. And you have prepared your heart, so as to seek the Lord, the God of your fathers.”
19:3. Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:3: good things: Ch2 12:12, Ch2 17:3-6; Kg1 14:13; Rom 7:18
prepared: Ch2 12:14, Ch2 30:19; Ezr 7:10; Psa 57:7
John Gill
Nevertheless, there are good things found in thee,.... Principles of grace, righteousness, and holiness, faith, love, zeal, and other graces, true and genuine, from whence sprung many good works done by him:
in that thou hast taken away the groves out of the land; cut down the groves of trees, and destroyed the idols and images in them:
and hast prepared thine heart to seek God; through the grace of God his heart was disposed to serve and worship the Lord, and to seek his honour and glory.
John Wesley
Good things - Good marks proceeding from an honest heart; which God more regards than this particular error: and therefore though he will chasten thee, yet he will not utterly destroy thee.
19:419:4: Եւ բնակեաց Յովսափատ յԵրուսաղէմ. եւ միւսանգամ ե՛լ ժողովուրդն ՚ի Բերսաբէէ մինչեւ ՚ի լեառնն Եփրեմի, եւ դարձոյց զնոսա առ Տէր Աստուած հարցն իւրեանց։
4 Յոսափատը ապրեց Երուսաղէմում, կրկին դուրս եկաւ ժողովրդի մէջ Բերսաբէէից մինչեւ Եփրեմի լեռը եւ մարդկանց վերստին դարձրեց դէպի իրենց հայրերի Տէր Աստուածը:
4 Յովսափատ Երուսաղէմի մէջ կը բնակէր ու նորէն ելաւ ժողովուրդին մէջ պտըտեցաւ, Բերսաբէէն մինչեւ Եփրեմին լեռը ու զանոնք իրենց հայրերուն Տէր Աստուծոյն դարձուց։
Եւ բնակեաց Յովսափատ յԵրուսաղէմ. եւ [225]միւսանգամ ել ժողովուրդն`` ի Բերսաբէէ մինչեւ ի լեառնն Եփրեմի, եւ դարձոյց զնոսա առ Տէր Աստուած հարցն իւրեանց:

19:4: Եւ բնակեաց Յովսափատ յԵրուսաղէմ. եւ միւսանգամ ե՛լ ժողովուրդն ՚ի Բերսաբէէ մինչեւ ՚ի լեառնն Եփրեմի, եւ դարձոյց զնոսա առ Տէր Աստուած հարցն իւրեանց։
4 Յոսափատը ապրեց Երուսաղէմում, կրկին դուրս եկաւ ժողովրդի մէջ Բերսաբէէից մինչեւ Եփրեմի լեռը եւ մարդկանց վերստին դարձրեց դէպի իրենց հայրերի Տէր Աստուածը:
4 Յովսափատ Երուսաղէմի մէջ կը բնակէր ու նորէն ելաւ ժողովուրդին մէջ պտըտեցաւ, Բերսաբէէն մինչեւ Եփրեմին լեռը ու զանոնք իրենց հայրերուն Տէր Աստուծոյն դարձուց։
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19:419:4 И жил Иосафат в Иерусалиме. И опять стал он обходить народ {свой} от Вирсавии до горы Ефремовой, и обращал их к Господу, Богу отцов их.
19:4 καὶ και and; even κατῴκησεν κατοικεω settle Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even πάλιν παλιν again ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for τὸν ο the λαὸν λαος populace; population ἀπὸ απο from; away Βηρσαβεε βηρσαβεε till; until ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return αὐτοὺς αυτος he; him ἐπὶ επι in; on κύριον κυριος lord; master θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him
19:4 וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat בִּ bi בְּ in ירוּשָׁלִָ֑ם ס yrûšālˈāim s יְרוּשָׁלִַם Jerusalem וַ wa וְ and יָּ֜שָׁב yyˈāšov שׁוב return וַ wa וְ and יֵּצֵ֣א yyēṣˈē יצא go out בָ vā בְּ in † הַ the עָ֗ם ʕˈām עַם people מִ mi מִן from בְּאֵ֥ר bbᵊʔˌēr בְּאֵר well שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע Sheba עַד־ ʕaḏ- עַד unto הַ֣ר hˈar הַר mountain אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim וַ wa וְ and יְשִׁיבֵ֕ם yᵊšîvˈēm שׁוב return אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) אֲבֹותֵיהֶֽם׃ ʔᵃvôṯêhˈem אָב father
19:4. habitavit ergo Iosaphat in Hierusalem rursumque egressus est ad populum de Bersabee usque ad montem Ephraim et revocavit eos ad Dominum Deum patrum suorumAnd Josaphat dwelt at Jerusalem: and he went out again to the people from Bersabee to mount Ephraim, and brought them back to the Lord the God of their fathers.
4. And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill country of Ephraim, and brought them back unto the LORD, the God of their fathers.
19:4. Then Jehoshaphat lived in Jerusalem. And again he went out to the people, from Beersheba as far as mount Ephraim. And he called them back to the Lord, the God of their fathers.
19:4. And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beer- sheba to mount Ephraim, and brought them back unto the LORD God of their fathers:

19:4 И жил Иосафат в Иерусалиме. И опять стал он обходить народ {свой} от Вирсавии до горы Ефремовой, и обращал их к Господу, Богу отцов их.
19:4
καὶ και and; even
κατῴκησεν κατοικεω settle
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
πάλιν παλιν again
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
τὸν ο the
λαὸν λαος populace; population
ἀπὸ απο from; away
Βηρσαβεε βηρσαβεε till; until
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
κύριον κυριος lord; master
θεὸν θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
19:4
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
יְהֹושָׁפָ֖ט yᵊhôšāfˌāṭ יְהֹושָׁפָט Jehoshaphat
בִּ bi בְּ in
ירוּשָׁלִָ֑ם ס yrûšālˈāim s יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יָּ֜שָׁב yyˈāšov שׁוב return
וַ wa וְ and
יֵּצֵ֣א yyēṣˈē יצא go out
בָ בְּ in
הַ the
עָ֗ם ʕˈām עַם people
מִ mi מִן from
בְּאֵ֥ר bbᵊʔˌēr בְּאֵר well
שֶׁ֨בַע֙ šˈevaʕ שֶׁבַע Sheba
עַד־ ʕaḏ- עַד unto
הַ֣ר hˈar הַר mountain
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
וַ wa וְ and
יְשִׁיבֵ֕ם yᵊšîvˈēm שׁוב return
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
אֲבֹותֵיהֶֽם׃ ʔᵃvôṯêhˈem אָב father
19:4. habitavit ergo Iosaphat in Hierusalem rursumque egressus est ad populum de Bersabee usque ad montem Ephraim et revocavit eos ad Dominum Deum patrum suorum
And Josaphat dwelt at Jerusalem: and he went out again to the people from Bersabee to mount Ephraim, and brought them back to the Lord the God of their fathers.
19:4. Then Jehoshaphat lived in Jerusalem. And again he went out to the people, from Beersheba as far as mount Ephraim. And he called them back to the Lord, the God of their fathers.
19:4. And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7. Вместо обычного обозначении пределов всей Палестины с севера на юг «от Дана до Вирсавии» (2: Цар XVII:11; Суд XX:1), здесь (ст. 4) для территории одного южного, Иудейского царства употреблено другое выражение «от Вирсавии (на юге) до горы Ефремовой» (на севере).

По закону Второзакония (XVI:18. См. Толков. Библия I), поставление судей в провинциальных городах относилось к области местного самоуправления: судьи избирались самим местным населением. Иосафат, по-видимому, заменил выборное начало системой назначения судей властью царя (ср. проф. Гуляева, с. 539). При этом увещания царя к новопоставленным им судьям составлены в выражениях, заимствованных из той же книги Второзакония (ср. ст. 6–7: с Втор I:17; X:17). Благочестивый царь в основу предпринятой реформы кладет начало закона Божьего. Бюрократическая система управления страной введена была уже Давидом (2: Цар VIII:16–18; Толков. Библия I) и при Соломоне получила весьма сложное развитие (3: Цар IV:2: — Толков. Библия II). Реформа Иосафата была вызвана, вероятно, частью теми крупными изменениями в укладе древнееврейской жизни, которые связаны были с совершившимся при прадеде Иосафата Ровоаме фактом разделения единого дотоле еврейского царства на два: Иудейское и Израильское, — частью же могли обусловливаться ходом внутреннего развития народа и страны: законы Моисеевы относительно гражданского устройства еврейского народа отнюдь не имели ввиду сразу и навсегда определить весь уклад народной жизни, напротив, законодатель предоставил полную и широкую возможность самой жизни вырабатывать, по мере надобности, новые формы. Поэтому нет ничего естественнее религиозно-правовой реформы царя Иосафата, и совершенно беспочвенными являются сомнения некоторых западных библеистов (Graf, Wellhausen, Stade, см. у последнего в его Geschichte des Volkes Israel, Bd. I, s. s. 18, 81–83, сн. W. Nowack, Lehrbuch der bibl. Archaologie Bd. I, s. 323) в исторической достоверности этого рассказа 2: Пар гл. XVII и XIX, как и других сообщений Паралипоменон, которые не подтверждаются параллельными известиями книг Царств.
Adam Clarke: Commentary on the Bible - 1831
19:4: From Beer-sheba to Mount Ephraim - Before the separation of the ten tribes, in speaking of the extent of the land it was said, From Dan to Beer-sheba; but since that event, the kingdom of Judah was bounded on the south by Beer-sheba, and on the north by the mountains of Ephraim. This shows that Jehoshaphat had gone through all his territories to examine every thing himself, to see that judgment and justice were properly administered among the people.
2 Chronicles 19:6
Albert Barnes: Notes on the Bible - 1834
19:4: Jehoshaphat, while declining to renounce the alliance with Israel (compare the Kg2 3:7 note), was careful to show that he had no sympathy with idolatry, and was determined to keep his people, so far as he possibly could, free from it. He therefore personally set about a second reformation, passing through the whole land, from the extreme south to the extreme north Ch2 13:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:4: went out again: Heb. returned and went out, Sa1 7:15-17
Beersheba: Gen 21:33; Jdg 20:1
mount: Jos 17:15; Jdg 19:1
brought: Ch2 15:8-13, Ch2 29:10, Ch2 29:11; Sa1 7:3, Sa1 7:4; Mal 4:6; Luk 1:17
Carl Friedrich Keil and Franz Delitzsch

Jehoshaphat's further arrangements for the revival of the Jahve-worship, and the establishment of a proper administration of justice. - The first two clauses in 2Chron 19:4 are logically connected thus: When Jehoshaphat (after his return from the war) sat (dwelt) in Jerusalem, he again went forth (ויּצא ויּשׁב are to be taken together) among the people, from Beersheba, the southern frontier (see 1Chron 21:2), to Mount Ephraim, the northern frontier of the kingdom of Judah, and brought them back to Jahve, the God of the fathers. The "again" (ישׁב) can refer only to the former provision for the instruction of the people, recorded in 2Chron 17:7.; all that was effected by the commission which Jehoshaphat had sent throughout the land being regarded as his work. The instruction of the people in the law was intended to lead them back to the Lord. Jehoshaphat now again took up his work of reformation, in order to complete the work he had begun, by ordering and improving the administration of justice.
2Chron 19:5-7
He set judges in the land, in all the fenced cities of Judah; they, as larger cities, being centres of communication for their respective neighbourhoods, and so best suited to be the seats of judges. ועיר לעיר, in reference to every city, as the law (Deut 16:18) prescribed. He laid it upon the consciences of these judges to administer justice conscientiously. "Not for men are ye to judge, but for Jahve;" i.e., not on the appointment and according to the will of men, but in the name and according to the will of the Lord (cf. Prov 16:11). In the last clause of 2Chron 19:6, Jahve is to be supplied from the preceding context: "and Jahve is with you in judgment," i.e., in giving your decisions (cf. the conclusion of 2Chron 19:11); whence this clause, of course, only serves to strengthen the foregoing, only contains the thoughts already expressed in the law, that judgment belongs to God (cf. Deut 1:17 with Ex 21:6; Ex 22:7.). Therefore the fear of the Lord should keep the judges from unrighteousness, so that they should neither allow themselves to be influenced by respect of persons, nor to be bribed by gifts, against which Deut 16:19 and Deut 1:17 also warns. ועשׂוּ שׁמרוּ is rightly paraphrased by the Vulgate, cum diligentia cuncta facite. The clause, "With God there is no respect of persons," etc., recalls Deut 10:17.
2Chron 19:8-11
Besides this, Jehoshaphat established at Jerusalem a supreme tribunal for the decision of difficult cases, which the judges of the individual cities could not decide. 2Chron 19:8. "Moreover, in Jerusalem did Jehoshaphat set certain of the Levites, and of the priests, and of the chiefs of the fathers'-houses of Israel, for the judgment of the Lord, and for controversies (לריב)." From this clause Berth. correctly draws the conclusion, that as in Jerusalem, so also in the fenced cities (2Chron 19:5), it was Levites, priests, and heads of the fathers'-houses who were made judges. This conclusion is not inconsistent with the fact that David appointed 6000 of the Levites to be shoterim and judges; for it does not follow from that that none but Levites were appointed judges, but only that the Levites were to perform an essential part in the administration of the law. The foundation of the judicial body in Israel was the appointment of judges chosen from the elders of the people (Ex 18:21.; Deut 1:15.) by Moses, at Jethro's instigation, and under the divine sanction, David had no intention, by his appointment of some thousands of Levites to be officials (writers) and judges, to set aside the Mosaic arrangement; on the contrary, he thereby gave it the expansion which the advanced development of the kingdom required. For the simple relationships of the Mosaic time, the appointment of elders to be judges might have been sufficient; but when in the course of time, especially after the introduction of the kingship, the social and political relations became more complicated, it is probable that the need of appointing men with special skill in law, to co-operate with the judges chosen from among the elders, in order that justice might be administered in a right way, and in a manner corresponding to the law, made itself increasingly felt; that consequently David had felt himself called upon to appoint a greater number of Levites to this office, and that from that time forward the courts in the larger cities were composed of Levites and elders. The supreme court which Jehoshaphat set up in Jerusalem was established on a similar basis. For יהוה למשׁפּט we have in 2Chron 19:11 דּבר־יהוה לכל, i.e., for all matters connected with religion and the worship and instead of קריב we have המּלך דּבר לכל, for every matter of the king, i.e., for all civil causes. The last clause, 2Chron 19:8, ירוּשׁלים ויּשׁבוּ, cannot signify that the men called to this supreme tribunal went to Jerusalem to dwell there thenceforth (Ramb., etc.), or that the suitors went thither; for שׁוּב does not denote to betake oneself to a place, but to return, which cannot be said of the persons above named, since it is not said that they had left Jerusalem. With Kimchi and others, we must refer the words to the previous statement in 2Chron 19:4, וגו בּעם ויּצא, and understand them as a supplementary statement, that Jehoshaphat and those who had gone forth with him among the people returned to Jerusalem, which would have come in more fittingly at the close of 2Chron 19:7, and is to be rendered: "when they had returned to Jerusalem." The bringing in of this remark at so late a stage of the narrative, only after the establishment of the supreme tribunal has been mentioned, is explained by supposing that the historian was induced by the essential connection between the institution of the supreme court and the arrangement of the judicatories in the provincial cities, to leave out of consideration the order of time in describing the arrangements made by Jehoshaphat.
2Chron 19:9-11
To the members of the superior tribunal also, Jehoshaphat gave orders to exercise their office in the fear of the Lord, with fidelity and with upright heart (שׁלם בּלבב, corde s. animo integro, cf. 2Chron 15:17; 2Chron 16:9). תעשׂוּן כּה, thus shall ye do; what they are to do being stated only in 2Chron 19:10. The w before כּל־ריב is explicative, namely, and is omitted by the lxx and Vulg. as superfluous. "Every cause which comes to you from your brethren who dwell in their cities" (and bring causes before the superior court in the following cases): between blood and blood (בּין with ל following, as in Gen 1:6, etc.), i.e., in criminal cases of murder and manslaughter, and between law and between command, statutes, and judgments, i.e., in cases where the matter concerns the interpretation and application of the law, and its individual commands, statutes, and judgments, to particular crimes; wherever, in short, there is any doubt by what particular provision of the law the case in hand should be decided. With והזהרתּם the apodosis commences, but it is an anacolouthon. Instead of "ye shall give them instruction therein," we have, "ye shall teach them (those who bring the cause before you), that they incur not guilt, and an anger (i.e., God's anger and punishment) come upon you and your brethren" (cf. 2Chron 19:2). הזהיר, properly to illuminate, metaphorically to teach, with the additional idea of exhortation or warning. The word is taken from Ex 18:20, and there is construed c. accus. pers. et rei. This construction is here also the underlying one, since the object which precedes in the absolute is to be taken as accus.: thus, and as regards every cause, ye shall teach them concerning it. After the enumeration of the matters falling within the jurisdiction of this court, תעשׂוּן כּה is repeated, and this precept is then pressed home upon the judges by the words, "that ye incur not guilt." Thereafter (in 2Chron 19:11) Jehoshaphat nominates the spiritual and civil presidents of this tribunal: for spiritual causes the high priest Amariah, who is not the same as the Amariah mentioned after Zadok as the fifth high priest (1Chron 6:11); in civil causes Zebadiah the son of Ishmael, the prince of the house of Judah, i.e., tribal prince of Judah. These shall be עליכם over you, i.e., presidents of the judges; and שׁטרים, writers, shall the Levites be לפניכם, before you, i.e., as your assistants and servants. Jehoshaphat concludes the nomination of the judicial staff with the encouraging words, "Be strong (courageous) and do," i.e., go to work with good heart, "and the Lord be with the good," i.e., with him who discharges the duties of his office well.
The establishment of this superior court was in form, indeed, the commencement of a new institution; but in reality it was only the expansion or firmer organization of a court of final appeal already provided by Moses, the duties of which had been until then performed partly by the high priest, partly by the existing civil heads of the people (the judges and kings). When Moses, at Horeb, set judges over the people, he commanded them to bring to him the matters which were too difficult for them to decide, that he might settle them according to decisions obtained of God (Ex 18:26 and Ex 18:19). At a later time he ordained (Deut 17:8.) that for the future the judges in the various districts and cities should bring the more difficult cases to the Levitic priests and the judge at the place where the central sanctuary was, and let them be decided by them. In thus arranging, he presupposes that Israel would have at all times not only a high priest who might ascertain the will of God by means of the Urim and Thummim, but also a supreme director of its civil affairs at the place of the central sanctuary, who, in common with the priests, i.e., the high priest, would give decisions in cases of final appeal (see the commentary on Deut 17:8-13). On the basis of these Mosaic arrangements, Jehoshaphat set up a supreme court in Jerusalem, with the high priest and a lay president at its head, for the decision of causes which up till that time the king, either alone with the cooperation of the high priest, had decided. For further information as to this supreme court, see in my bibl. Archol. ii. S. 250f.
Geneva 1599
And Jehoshaphat dwelt at Jerusalem: and he went out again (b) through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
(b) He visited all his country and brought his people from idolatry to the knowledge of the true God.
John Gill
And Jehoshaphat dwelt at Jerusalem,.... And went out no more to Samaria, nor concerned himself about the affairs of Israel, but attended to his own:
and he went out again through the people; took a tour throughout his dominions now, in his own person, as before by his princes, with the priests and Levites:
from Beersheba to Mount Ephraim; Beersheba was the southern boundary of the land of Judah, and Mount Ephraim lay to the north, and was the northern boundary of it since the division of the kingdom:
and brought them back to the Lord God of their fathers; from idolatry to the pure worship of God, such who had relapsed since the first reformation, or had not been influenced by it.
John Wesley
Through - Through the whole kingdom, whereof these were the two bounds. And brought - Such of them as had revolted from God to idols, he reclaimed by his counsel and example, and by the instructions of the Levites and priests, whom he carried with him. Many, probably, had revolted to idolatry, when they saw their king so intimate with idolaters. Therefore he thought himself doubly obliged to do all he could to reduce them. If we truly repent of sin, we shall do our utmost to repair the damage we have done to religion, or the souls of others.
Robert Jamieson, A. R. Fausset and David Brown
he went out again through the people--This means his reappointing the commissioners of public instruction (2Chron 17:7-9), perhaps with new powers and a larger staff of assistants to overtake every part of the land. The complement of teachers required for that purpose would be easily obtained because the whole tribe of Levites was now concentrated within the kingdom of Judah.
19:519:5: Եւ կացո՛յց դատաւորս յամենայն քաղաքսն Յուդայ, եւ յամուրս յիւրաքանչիւր քաղաքի[4604]։ [4604] Օրինակ մի. Եւ ամուրս իւրաքանչիւրոք քա՛՛։
5 Նա դատաւորներ կարգեց Յուդայի երկրի բոլոր քաղաքներում, ամէն մի ամրացուած քաղաքում:
5 Երկրին մէջ բոլոր քաղաքներուն դատաւորներ դրաւ, նոյնպէս Յուդային բոլոր պարսպապատ քաղաքներուն մէջ։
Եւ կացոյց դատաւորս յամենայն քաղաքսն Յուդայ եւ յամուրս յիւրաքանչիւր քաղաքի:

19:5: Եւ կացո՛յց դատաւորս յամենայն քաղաքսն Յուդայ, եւ յամուրս յիւրաքանչիւր քաղաքի[4604]։
[4604] Օրինակ մի. Եւ ամուրս իւրաքանչիւրոք քա՛՛։
5 Նա դատաւորներ կարգեց Յուդայի երկրի բոլոր քաղաքներում, ամէն մի ամրացուած քաղաքում:
5 Երկրին մէջ բոլոր քաղաքներուն դատաւորներ դրաւ, նոյնպէս Յուդային բոլոր պարսպապատ քաղաքներուն մէջ։
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19:519:5 И поставил судей на земле по всем укрепленным городам Иудеи в каждом городе,
19:5 καὶ και and; even κατέστησεν καθιστημι establish; appoint κριτὰς κριτης judge ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city Ιουδα ιουδα Iouda; Iutha ταῖς ο the ὀχυραῖς οχυρος in πόλει πολις city καὶ και and; even πόλει πολις city
19:5 וַ wa וְ and יַּעֲמֵ֨ד yyaʕᵃmˌēḏ עמד stand שֹֽׁפְטִ֜ים šˈōfᵊṭˈîm שׁפט judge בָּ bā בְּ in † הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָרֵ֧י ʕārˈê עִיר town יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified לְ lᵊ לְ to עִ֥יר ʕˌîr עִיר town וָ wā וְ and עִֽיר׃ ʕˈîr עִיר town
19:5. constituitque iudices terrae in cunctis civitatibus Iuda munitis per singula locaAnd he set judges of the land in all the fenced cities of Juda, in every place.
5. And he set judges in the land throughout all the fenced cities of Judah, city by city,
19:5. And he appointed judges of the land, in all the fortified cities of Judah, in each place.
19:5. And he set judges in the land throughout all the fenced cities of Judah, city by city,
And he set judges in the land throughout all the fenced cities of Judah, city by city:

19:5 И поставил судей на земле по всем укрепленным городам Иудеи в каждом городе,
19:5
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
κριτὰς κριτης judge
ἐν εν in
πάσαις πας all; every
ταῖς ο the
πόλεσιν πολις city
Ιουδα ιουδα Iouda; Iutha
ταῖς ο the
ὀχυραῖς οχυρος in
πόλει πολις city
καὶ και and; even
πόλει πολις city
19:5
וַ wa וְ and
יַּעֲמֵ֨ד yyaʕᵃmˌēḏ עמד stand
שֹֽׁפְטִ֜ים šˈōfᵊṭˈîm שׁפט judge
בָּ בְּ in
הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
עָרֵ֧י ʕārˈê עִיר town
יְהוּדָ֛ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
בְּצֻרֹ֖ות bbᵊṣurˌôṯ בָּצוּר fortified
לְ lᵊ לְ to
עִ֥יר ʕˌîr עִיר town
וָ וְ and
עִֽיר׃ ʕˈîr עִיר town
19:5. constituitque iudices terrae in cunctis civitatibus Iuda munitis per singula loca
And he set judges of the land in all the fenced cities of Juda, in every place.
19:5. And he appointed judges of the land, in all the fortified cities of Judah, in each place.
19:5. And he set judges in the land throughout all the fenced cities of Judah, city by city,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. The return of duty which Jehoshaphat made to God for this favour. he took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (v. 4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Prov. ix. 8, 9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephraim in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example.

5 And he set judges in the land throughout all the fenced cities of Judah, city by city, 6 And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment. 7 Wherefore now let the fear of the LORD be upon you; take heed and do it: for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts. 8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem. 9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart. 10 And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass. 11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the LORD shall be with the good.
Jehoshaphat, having done what he could to make his people good, is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them (ch. xvii. 7-9), and that provision did well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done.
I. He erected inferior courts of justice in the several cities of the kingdom, v. 5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (v. 6), in which we have,
1. The means he prescribes to them for the keeping of them closely to their duty; and these are two:-- (1.) Great caution and circumspection: Take heed what you do, v. 6. And again, "Take heed and do it, v. 7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact." Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: "Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh. v. 15; Gen. xlii. 18) and an engagement to you to be active in doing the duty of your place." Let destruction from God be a terror to them, as Job speaks (Job xxxi. 23), and then they will be a terror to none but evil-doers.
2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God:-- (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: "You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men." (2.) That his eye was upon them: "He is with you in the judgment, to take notice what you do and call you to an account if you do amiss." (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him.
II. He erected a supreme court at Jerusalem, which was advised with, and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers (to speak in the language of our own law), special verdicts, and writs of error. This court sat in Jerusalem; for there were set the thrones of judgment: there they would be under the inspection of the king himself. Observe,
1. The causes cognizable in this court; and they were of two kinds, as with us:-- (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law and were said to offend against his peace, his crown and dignity. (2.) Common pleas, between party and party, called here controversies (v. 8) and causes of their brethren (v. 10), differences between blood and blood (this refers to Deut. xvii. 8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy.
2. The judges of this court were some of the Levites and priests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel, peers of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law.
3. The two chiefs, or presidents, of this court. Amariah, the high priest, was to preside in ecclesiastical causes, to direct the court and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil causes, v. 11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business.
4. The inferior officers of the court. "Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you," v. 11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs.
5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart, v. 9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. "This do, and you shall not trespass;" this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. "You trespass if you do not keep them from trespassing." (3.) They must act with resolution. "Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good." Wherever he finds a good man, a good magistrate, he will be found a good God.
Albert Barnes: Notes on the Bible - 1834
19:5: What exact change Jehoshaphat made in the judicial system of Judah Deu 16:18; Ch1 23:4, it is impossible to determine. Probably he found corruption widely spread Ch2 19:7, and the magistrates in some places tainted with the pRev_ailing idolatry. He therefore made a fresh appointment of judges throughout the whole country; concentrating judicial authority in the hands of a few, or creating superior courts in the chief towns ("fenced cities"), with a right of appeal to such courts from the village judge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:5: Ch2 19:8; Deu 16:18-20; Rom 13:1-5; Pe1 2:13, Pe1 2:14
John Gill
And he set judges in the land throughout all the fenced cities of Judah, city by city,.... Inferior judges in lesser courts of judicature than that at Jerusalem, and that in every city, that judgment and justice might be executed everywhere; such were appointed by David, but had been neglected, and now restored, see 1Chron 26:29.
Robert Jamieson, A. R. Fausset and David Brown
HIS INSTRUCTIONS TO THE JUDGES. (2Chron 19:5-7)
he set judges in the land--There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on Deut 16:18).
19:619:6: Եւ ասէ ցդատաւորսն. Տեսէ՛ք զինչ առնիցէք դուք, վասն զի ո՛չ զմարդկան իրս դատիք դուք՝ այլ զՏեառն, եւ ընդ ձե՛զ են բանք իրաւանց.
6 Նա ասաց դատաւորներին. «Տեսէ՛ք, թէ դուք ինչ էք անում, ձեր դատը մարդկանց չի վերաբերում, այլ՝ Տիրոջը: Արդարութիւնը ձեր կողմն է:
6 Դատաւորներուն ըսաւ. «Նայեցէ՛ք թէ ի՛նչ կ’ընէք, քանզի ձեր դատաստանը մարդու չի վերաբերիր, հապա Տէրոջը, որ դատաստանի մէջ ձեզի հետ է։
Եւ ասէ ցդատաւորսն. Տեսէք զինչ առնիցէք դուք. վասն զի ոչ զմարդկան իրս դատիք դուք` այլ զՏեառն, եւ ընդ ձեզ [226]են բանք իրաւանց:

19:6: Եւ ասէ ցդատաւորսն. Տեսէ՛ք զինչ առնիցէք դուք, վասն զի ո՛չ զմարդկան իրս դատիք դուք՝ այլ զՏեառն, եւ ընդ ձե՛զ են բանք իրաւանց.
6 Նա ասաց դատաւորներին. «Տեսէ՛ք, թէ դուք ինչ էք անում, ձեր դատը մարդկանց չի վերաբերում, այլ՝ Տիրոջը: Արդարութիւնը ձեր կողմն է:
6 Դատաւորներուն ըսաւ. «Նայեցէ՛ք թէ ի՛նչ կ’ընէք, քանզի ձեր դատաստանը մարդու չի վերաբերիր, հապա Տէրոջը, որ դատաստանի մէջ ձեզի հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
19:619:6 и сказал судьям: смотрите, что вы делаете, вы творите не суд человеческий, но суд Господа; и {Он} с вами в деле суда.
19:6 καὶ και and; even εἶπεν επω say; speak τοῖς ο the κριταῖς κριτης judge ἴδετε οραω view; see τί τις.1 who?; what? ὑμεῖς υμεις you ποιεῖτε ποιεω do; make ὅτι οτι since; that οὐκ ου not ἀνθρώπῳ ανθρωπος person; human ὑμεῖς υμεις you κρίνετε κρινω judge; decide ἀλλ᾿ αλλα but ἢ η or; than τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even μεθ᾿ μετα with; amid ὑμῶν υμων your λόγοι λογος word; log τῆς ο the κρίσεως κρισις decision; judgment
19:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to הַ ha הַ the שֹּֽׁפְטִ֗ים ššˈōfᵊṭˈîm שׁפט judge רְאוּ֙ rᵊʔˌû ראה see מָֽה־ mˈā- מָה what אַתֶּ֣ם ʔattˈem אַתֶּם you עֹשִׂ֔ים ʕōśˈîm עשׂה make כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not לְ lᵊ לְ to אָדָ֛ם ʔāḏˈām אָדָם human, mankind תִּשְׁפְּט֖וּ tišpᵊṭˌû שׁפט judge כִּ֣י kˈî כִּי that לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עִמָּכֶ֖ם ʕimmāḵˌem עִם with בִּ bi בְּ in דְבַ֥ר ḏᵊvˌar דָּבָר word מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
19:6. et praecipiens iudicibus videte ait quid faciatis non enim hominis exercetis iudicium sed Domini et quodcumque iudicaveritis in vos redundabitAnd charging the judges, he said: Take heed what you do: for you exercise not the judgment of man, but of the Lord: and whatsoever you judge, it shall redound to you.
6. and said to the judges, Consider what ye do: for ye judge not for man, but for the LORD; and with you in the judgment.
19:6. And instructing the judges, he said: “Pay attention to what you are doing. For you exercise judgment, not of man, but of the Lord. And whatever you will have judged, it will come back to you.
19:6. And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] with you in the judgment.
And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] with you in the judgment:

19:6 и сказал судьям: смотрите, что вы делаете, вы творите не суд человеческий, но суд Господа; и {Он} с вами в деле суда.
19:6
καὶ και and; even
εἶπεν επω say; speak
τοῖς ο the
κριταῖς κριτης judge
ἴδετε οραω view; see
τί τις.1 who?; what?
ὑμεῖς υμεις you
ποιεῖτε ποιεω do; make
ὅτι οτι since; that
οὐκ ου not
ἀνθρώπῳ ανθρωπος person; human
ὑμεῖς υμεις you
κρίνετε κρινω judge; decide
ἀλλ᾿ αλλα but
η or; than
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
μεθ᾿ μετα with; amid
ὑμῶν υμων your
λόγοι λογος word; log
τῆς ο the
κρίσεως κρισις decision; judgment
19:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הַ ha הַ the
שֹּֽׁפְטִ֗ים ššˈōfᵊṭˈîm שׁפט judge
רְאוּ֙ rᵊʔˌû ראה see
מָֽה־ mˈā- מָה what
אַתֶּ֣ם ʔattˈem אַתֶּם you
עֹשִׂ֔ים ʕōśˈîm עשׂה make
כִּ֣י kˈî כִּי that
לֹ֧א lˈō לֹא not
לְ lᵊ לְ to
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
תִּשְׁפְּט֖וּ tišpᵊṭˌû שׁפט judge
כִּ֣י kˈî כִּי that
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עִמָּכֶ֖ם ʕimmāḵˌem עִם with
בִּ bi בְּ in
דְבַ֥ר ḏᵊvˌar דָּבָר word
מִשְׁפָּֽט׃ mišpˈāṭ מִשְׁפָּט justice
19:6. et praecipiens iudicibus videte ait quid faciatis non enim hominis exercetis iudicium sed Domini et quodcumque iudicaveritis in vos redundabit
And charging the judges, he said: Take heed what you do: for you exercise not the judgment of man, but of the Lord: and whatsoever you judge, it shall redound to you.
19:6. And instructing the judges, he said: “Pay attention to what you are doing. For you exercise judgment, not of man, but of the Lord. And whatever you will have judged, it will come back to you.
19:6. And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] with you in the judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:6: Take heed what ye do - A very solemn and very necessary caution; judges should feel themselves in the place of God, and judge as those who know they shall be judged for their judgments.
2 Chronicles 19:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:6: Take: Jos 22:5; Ch1 28:10; Luk 12:15, Luk 21:8; Act 5:35, Act 22:26
ye judge: Deu 1:17; Psa 82:1-6; Ecc 5:8
judgment: Heb. matter of judgment
Geneva 1599
And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] (c) with you in the judgment.
(c) Both to preserve you if you do justly or to punish you, if you do the contrary.
John Gill
And said to the judges, take heed what you do,.... In judgment, that they judged righteous judgment according to the law of God, without partiality and respect of persons:
for ye judge not for man, but for the Lord; not for man only, but for the Lord; and not so much for man as for the Lord, whom they represented in judgment; whose law was the rule of their judgment, and whose glory their end, and to whom they were accountable:
who is with you in the judgment: as to guide and direct you, so to observe how they behaved, and be a witness for or against them; the Targum is,"ye judge not before men, but before the Word of the Lord, whose Shechinah dwells with you in the affair of judgment.''
John Wesley
The Lord - You represent God's person to whom judgment belongeth, you have your commission from God, and not from man only; and your administration of justice is not only for man's good, but also for God's honour and service. With you - Both to observe your carriage, and to defend you against all those enemies whom the impartial exercise of justice may provoke.
19:719:7: եւ արդ եղիցի երկեւղ Տեառն ՚ի վերայ ձեր, պահեցէ՛ք եւ արարէ՛ք. զի ո՛չ գոյ Տեառն Աստուծոյ մերոյ անիրաւութիւն, եւ ո՛չ երեսաց աչառել, եւ ո՛չ առնուլ կաշառս։
7 Արդ, Տիրոջ երկիւղը թող ձեզ վրայ լինի, պահեցէ՛ք Օրէնքը եւ գործադրեցէ՛ք, քանզի մեր Տէր Աստուածը անիրաւութիւն եւ կողմնակալութիւն չի անում եւ չի կաշառւում»:
7 Ուրեմն Տէրոջը վախը ձեր վրայ ըլլայ, զգուշութեամբ գործեցէք. քանզի մեր Տէր Աստուծոյն քով անիրաւութիւն, աչառութիւն ու կաշառք չկայ»։
եւ արդ եղիցի երկեւղ Տեառն ի վերայ ձեր, պահեցէք եւ արարէք, զի ոչ գոյ Տեառն Աստուծոյ մերոյ անիրաւութիւն, եւ ոչ երեսաց աչառել, եւ ոչ առնուլ կաշառս:

19:7: եւ արդ եղիցի երկեւղ Տեառն ՚ի վերայ ձեր, պահեցէ՛ք եւ արարէ՛ք. զի ո՛չ գոյ Տեառն Աստուծոյ մերոյ անիրաւութիւն, եւ ո՛չ երեսաց աչառել, եւ ո՛չ առնուլ կաշառս։
7 Արդ, Տիրոջ երկիւղը թող ձեզ վրայ լինի, պահեցէ՛ք Օրէնքը եւ գործադրեցէ՛ք, քանզի մեր Տէր Աստուածը անիրաւութիւն եւ կողմնակալութիւն չի անում եւ չի կաշառւում»:
7 Ուրեմն Տէրոջը վախը ձեր վրայ ըլլայ, զգուշութեամբ գործեցէք. քանզի մեր Տէր Աստուծոյն քով անիրաւութիւն, աչառութիւն ու կաշառք չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:719:7 Итак да будет страх Господень на вас: действуйте осмотрительно, ибо нет у Господа Бога нашего неправды, ни лицеприятия, ни мздоимства.
19:7 καὶ και and; even νῦν νυν now; present γενέσθω γινομαι happen; become φόβος φοβος fear; awe κυρίου κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even φυλάσσετε φυλασσω guard; keep καὶ και and; even ποιήσετε ποιεω do; make ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be μετὰ μετα with; amid κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our ἀδικία αδικια injury; injustice οὐδὲ ουδε not even; neither θαυμάσαι θαυμαζω wonder πρόσωπον προσωπον face; ahead of οὐδὲ ουδε not even; neither λαβεῖν λαμβανω take; get δῶρα δωρον present
19:7 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now יְהִ֥י yᵊhˌî היה be פַֽחַד־ fˈaḥaḏ- פַּחַד trembling יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon שִׁמְר֣וּ šimrˈû שׁמר keep וַ wa וְ and עֲשׂ֔וּ ʕᵃśˈû עשׂה make כִּֽי־ kˈî- כִּי that אֵ֞ין ʔˈên אַיִן [NEG] עִם־ ʕim- עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) עַוְלָ֛ה ʕawlˈā עַוְלָה wickedness וּ û וְ and מַשֹּׂ֥א maśśˌō מַשֹּׂא partiality פָנִ֖ים fānˌîm פָּנֶה face וּ û וְ and מִקַּח־ miqqaḥ- מִקָּח taking שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
19:7. sit timor Domini vobiscum et cum diligentia cuncta facite non est enim apud Dominum Deum nostrum iniquitas nec personarum acceptio nec cupido munerumLet the fear of the Lord be with you, and do all things with diligence: for there is no iniquity with the Lord our God, nor respect of persons, nor desire of gifts.
7. Now therefore let the fear of the LORD be upon you; take heed and do it: for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.
19:7. Let the fear of the Lord be with you, and do all things with diligence. For there is no iniquity with the Lord our God, nor respect of persons, nor desire for gifts.”
19:7. Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.
Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts:

19:7 Итак да будет страх Господень на вас: действуйте осмотрительно, ибо нет у Господа Бога нашего неправды, ни лицеприятия, ни мздоимства.
19:7
καὶ και and; even
νῦν νυν now; present
γενέσθω γινομαι happen; become
φόβος φοβος fear; awe
κυρίου κυριος lord; master
ἐφ᾿ επι in; on
ὑμᾶς υμας you
καὶ και and; even
φυλάσσετε φυλασσω guard; keep
καὶ και and; even
ποιήσετε ποιεω do; make
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
μετὰ μετα with; amid
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
ἀδικία αδικια injury; injustice
οὐδὲ ουδε not even; neither
θαυμάσαι θαυμαζω wonder
πρόσωπον προσωπον face; ahead of
οὐδὲ ουδε not even; neither
λαβεῖν λαμβανω take; get
δῶρα δωρον present
19:7
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
יְהִ֥י yᵊhˌî היה be
פַֽחַד־ fˈaḥaḏ- פַּחַד trembling
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
שִׁמְר֣וּ šimrˈû שׁמר keep
וַ wa וְ and
עֲשׂ֔וּ ʕᵃśˈû עשׂה make
כִּֽי־ kˈî- כִּי that
אֵ֞ין ʔˈên אַיִן [NEG]
עִם־ ʕim- עִם with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֗ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
עַוְלָ֛ה ʕawlˈā עַוְלָה wickedness
וּ û וְ and
מַשֹּׂ֥א maśśˌō מַשֹּׂא partiality
פָנִ֖ים fānˌîm פָּנֶה face
וּ û וְ and
מִקַּח־ miqqaḥ- מִקָּח taking
שֹֽׁחַד׃ šˈōḥaḏ שֹׁחַד present
19:7. sit timor Domini vobiscum et cum diligentia cuncta facite non est enim apud Dominum Deum nostrum iniquitas nec personarum acceptio nec cupido munerum
Let the fear of the Lord be with you, and do all things with diligence: for there is no iniquity with the Lord our God, nor respect of persons, nor desire of gifts.
19:7. Let the fear of the Lord be with you, and do all things with diligence. For there is no iniquity with the Lord our God, nor respect of persons, nor desire for gifts.”
19:7. Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:7: let the: Gen 42:18; Exo 18:21, Exo 18:22, Exo 18:25, Exo 18:26; Neh 5:15; Isa 1:23-26
no iniquity: Gen 18:25; Deu 32:4; Rom 3:5, Rom 3:6, Rom 9:14
respect of persons: Deu 10:17, Deu 10:18; Job 34:19; Mat 22:16; Act 10:34; Rom 2:11; Gal 2:6; Eph 6:9; Col 3:25; Pe1 1:17
taking of gifts: Exo 23:8; Deu 16:18, Deu 16:19; Isa 1:23, Isa 33:15; Mic 7:3
Geneva 1599
Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no (d) iniquity with the LORD our God, nor respect of persons, nor taking of gifts.
(d) He will declare by the sharpness of the punishment that he hates all iniquity.
John Gill
Wherefore now let the fear of the Lord be upon you,.... And act as having that before your eyes, and on your hearts:
take heed and do it; do the commands enjoined them by him, and do judgment according to the law of God:
for there is no iniquity with the Lord our God; none in his nature, nor in his law; none commanded nor approved of by him, and therefore none should be done by his representatives in judgment:
nor respect of persons; whether high or low, rich or poor:
nor taking of gifts; he accepts not the faces of men, nor receives bribes, nor should his judges; this is forbidden by him, Deut 16:19.
John Wesley
Wherefore - And therefore you who are in God's stead, and do his work, and must give an account to him, must imitate God herein.
19:819:8: Այլ եւ յԵրուսաղէմ կացոյց Յովսափատ ՚ի քահանայից եւ ՚ի Ղեւտացւոց, եւ ՚ի հայրապետաց Իսրայէլի՝ յիրաւունս Տեառն դատե՛լ զբնակիչսն Երուսաղեմի։
8 Յոսափատը քահանաներից, ղեւտացիներից եւ Իսրայէլի տոհմապետերից դատաւորներ կարգեց նաեւ Երուսաղէմում, որ կատարեն Տիրոջ դատաստանը՝ դատեն Երուսաղէմի բնակիչներին:
8 Յովսափատ Երուսաղէմի մէջ ալ որոշ թիւով Ղեւտացիներ ու քահանաներ ու Իսրայէլէն նահապետներ որոշեց՝ Տէրոջը դատաստանին եւ վիճելի հարցերը վճռելու համար։ Անոնք Երուսաղէմ դարձան։
Այլ եւ յԵրուսաղէմ կացոյց Յովսափատ ի քահանայից եւ ի Ղեւտացւոց եւ ի հայրապետաց Իսրայելի` յիրաւունս Տեառն դատել [227]զբնակիչսն Երուսաղեմի:

19:8: Այլ եւ յԵրուսաղէմ կացոյց Յովսափատ ՚ի քահանայից եւ ՚ի Ղեւտացւոց, եւ ՚ի հայրապետաց Իսրայէլի՝ յիրաւունս Տեառն դատե՛լ զբնակիչսն Երուսաղեմի։
8 Յոսափատը քահանաներից, ղեւտացիներից եւ Իսրայէլի տոհմապետերից դատաւորներ կարգեց նաեւ Երուսաղէմում, որ կատարեն Տիրոջ դատաստանը՝ դատեն Երուսաղէմի բնակիչներին:
8 Յովսափատ Երուսաղէմի մէջ ալ որոշ թիւով Ղեւտացիներ ու քահանաներ ու Իսրայէլէն նահապետներ որոշեց՝ Տէրոջը դատաստանին եւ վիճելի հարցերը վճռելու համար։ Անոնք Երուսաղէմ դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
19:819:8 И в Иерусалиме приставил Иосафат {некоторых} из левитов и священников и глав поколений у Израиля к суду Господню и к тяжбам. И возвратились в Иерусалим.
19:8 καὶ και and; even γὰρ γαρ for ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem κατέστησεν καθιστημι establish; appoint Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat τῶν ο the ἱερέων ιερευς priest καὶ και and; even τῶν ο the Λευιτῶν λευιτης Leuΐtēs; Leitis καὶ και and; even τῶν ο the πατριαρχῶν πατριαρχης patriarch Ισραηλ ισραηλ.1 Israel εἰς εις into; for κρίσιν κρισις decision; judgment κυρίου κυριος lord; master καὶ και and; even κρίνειν κρινω judge; decide τοὺς ο the κατοικοῦντας κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem
19:8 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even בִּ֠ bi בְּ in ירוּשָׁלִַם yrûšālaˌim יְרוּשָׁלִַם Jerusalem הֶעֱמִ֨יד heʕᵉmˌîḏ עמד stand יְהֹושָׁפָ֜ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat מִן־ min- מִן from הַ ha הַ the לְוִיִּ֣ם lᵊwiyyˈim לֵוִי Levite וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest וּ û וְ and מֵ mē מִן from רָאשֵׁ֤י rāšˈê רֹאשׁ head הָ hā הַ the אָבֹות֙ ʔāvôṯ אָב father לְ lᵊ לְ to יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לָ lā לְ to † הַ the רִ֑יב rˈîv רִיב law-case וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:8. in Hierusalem quoque constituit Iosaphat Levitas et sacerdotes et principes familiarum ex Israhel ut iudicium et causam Domini iudicarent habitatoribus eiusIn Jerusalem also Josaphat appointed Levites, and priests and chiefs of the families of Israel, to judge the judgment and the cause of the Lord for the inhabitants thereof.
8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’ of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem.
19:8. Jehoshaphat also appointed Levites and priests and leaders of families, out of Israel, in Jerusalem, so that they might judge the judgment and purpose of the Lord for its inhabitants.
19:8. Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem:

19:8 И в Иерусалиме приставил Иосафат {некоторых} из левитов и священников и глав поколений у Израиля к суду Господню и к тяжбам. И возвратились в Иерусалим.
19:8
καὶ και and; even
γὰρ γαρ for
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
κατέστησεν καθιστημι establish; appoint
Ιωσαφατ ιωσαφατ Iōsaphat; Iosafat
τῶν ο the
ἱερέων ιερευς priest
καὶ και and; even
τῶν ο the
Λευιτῶν λευιτης Leuΐtēs; Leitis
καὶ και and; even
τῶν ο the
πατριαρχῶν πατριαρχης patriarch
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
κρίσιν κρισις decision; judgment
κυρίου κυριος lord; master
καὶ και and; even
κρίνειν κρινω judge; decide
τοὺς ο the
κατοικοῦντας κατοικεω settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
19:8
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
בִּ֠ bi בְּ in
ירוּשָׁלִַם yrûšālaˌim יְרוּשָׁלִַם Jerusalem
הֶעֱמִ֨יד heʕᵉmˌîḏ עמד stand
יְהֹושָׁפָ֜ט yᵊhôšāfˈāṭ יְהֹושָׁפָט Jehoshaphat
מִן־ min- מִן from
הַ ha הַ the
לְוִיִּ֣ם lᵊwiyyˈim לֵוִי Levite
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
וּ û וְ and
מֵ מִן from
רָאשֵׁ֤י rāšˈê רֹאשׁ head
הָ הַ the
אָבֹות֙ ʔāvôṯ אָב father
לְ lᵊ לְ to
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לָ לְ to
הַ the
רִ֑יב rˈîv רִיב law-case
וַ wa וְ and
יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
19:8. in Hierusalem quoque constituit Iosaphat Levitas et sacerdotes et principes familiarum ex Israhel ut iudicium et causam Domini iudicarent habitatoribus eius
In Jerusalem also Josaphat appointed Levites, and priests and chiefs of the families of Israel, to judge the judgment and the cause of the Lord for the inhabitants thereof.
19:8. Jehoshaphat also appointed Levites and priests and leaders of families, out of Israel, in Jerusalem, so that they might judge the judgment and purpose of the Lord for its inhabitants.
19:8. Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11. В духе тех же начал Иосафат устроил народное судилище в Иерусалиме, может быть, подчинив этому судилищу провинциальные как низшие инстанции. Раввины в иерусалимском судилище (сн. Втор XVII:8–13) видели прототип позднейшего великого иерусалимского Синедриона, а в судах провинциальных (сн. Втор XVI:18) — первообраз так называемых малых Синедрионов последнего времени (см. проф. Гуляева, с. 539–540). Ср. Толков. Библия. т. I. с. 275. Ст. 8-й в конце иначе читается в русской Библии «и возвратились в Иерусалим», иначе в славянской: «да судят живущих в Иерусалиме» . Последнее — точный перевод LXX: κρίνειν τούς οίκουντας έν Ίερουσαλημ, с LXX согласен и перев. Вульг.: judicarent habitatoribus ejus. Очевидно, LXX читали вм. евр. гл. schuw (возвращаться), гл. jaschaw жить, пребывать. Удобоприемлемо и последнее чтение, но евр.-русск. ближе подтверждается контекстом (в ст. 4: сказано: Иосафат обходил народ, следовательно, вышел из Иерусалима, а по ст. 8: возвратился в него). В пользу евр.-русск. чтения говорит и И. Флавий . Древн. IX, 1, 1.
Adam Clarke: Commentary on the Bible - 1831
19:8: And for controversies, when they returned to Jerusalem - Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned Ch2 19:4 : but if this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם lirushalem, To Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used?
Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu, "and they returned," should be written יושבי yoshebey, "the inhabitants," and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, "its Inhabitants;" and in the Septuagint it is found totidem verbis, Και κρινειν τους κατοικουντας εν Ἱερουσαλημ, And to judge the inhabitants of Jerusalem.
There is a clause in Ch2 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, וישבו ירושלם where the false keri, or marginal note, directs it, in opposition to common sense and All the versions, to be read וישובו and they returned, which our translation has unhappily followed.
2 Chronicles 19:10
Albert Barnes: Notes on the Bible - 1834
19:8: The "fathers of Israel" are the heads of families; the chief of the fathers" are the great patriarchal chiefs, the admitted heads of great houses or clans. They were now admitted to share in the judicial office which seems in David's time to have been confined to the Levites Ch1 23:4.
For the judgment of the Lord, and for controversies - By the former are meant disputed cases concerning the performance of religious obligations. In "controversies" are included all the ordinary causes, whether criminal or civil.
When they returned to Jerusalem - Rather, "and they returned to Jerusalem," a clause which if detached from the pRev_ious words and attached to Ch2 19:9, gives a satisfactory sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:8: Levites: Ch2 17:8; Deu 17:8-13; Ch1 23:4, Ch1 26:29
the judgment: Exo 18:19-26; Deu 21:5, Deu 25:1
Geneva 1599
Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they (e) returned to Jerusalem.
(e) The priests and Levites who should judge matters according to the word of the Lord.
John Gill
Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel,.... This was the great court of judicature, consisting of princes, priests, and Levites, of ecclesiastics and political persons; for causes of both sorts were brought thither:
for the judgment of the Lord; in things sacred, which related to the worship of God, and the support of it:
and for controversies; of a civil kind between man and man, whether pecuniary or capital, of a more private or public kind:
when they returned to Jerusalem; that is, this court was set up at Jerusalem, when Jehoshaphat, the priests, Levites, and chief men that went with him, returned thither.
John Wesley
The fathers - Persons of other tribes eminent for their dignity, ability and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. The Lord - For matters concerning the laws and worship, of God. Controversies - For matters of difference between man and man. When - When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.
Robert Jamieson, A. R. Fausset and David Brown
TO THE PRIESTS AND LEVITES. (2Chron 19:8-11)
set of the Levites . . . priests, and of the chief of the fathers of Israel--A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.
19:919:9: Եւ պատուիրեաց նոցա եւ ասէ. Ա՛յնպէս արարէք երկիւղիւ Տեառն, ճշմարտութեամբ եւ լի՛ սրտիւ
9 Նա նրանց պատուիրեց՝ ասելով. «Տիրոջ երկիւղով, ճշմարտութեամբ ու կատարեալ սրտով այսպէս կը վարուէք.
9 Անոնց պատուէր տուաւ ու ըսաւ. «Տէրոջը վախովը, հաւատարմութեամբ եւ ուղիղ սրտով ըրէք։
Եւ պատուիրեաց նոցա եւ ասէ. Այնպէս արարէք երկիւղիւ Տեառն, ճշմարտութեամբ եւ լի սրտիւ:

19:9: Եւ պատուիրեաց նոցա եւ ասէ. Ա՛յնպէս արարէք երկիւղիւ Տեառն, ճշմարտութեամբ եւ լի՛ սրտիւ
9 Նա նրանց պատուիրեց՝ ասելով. «Տիրոջ երկիւղով, ճշմարտութեամբ ու կատարեալ սրտով այսպէս կը վարուէք.
9 Անոնց պատուէր տուաւ ու ըսաւ. «Տէրոջը վախովը, հաւատարմութեամբ եւ ուղիղ սրտով ըրէք։
zohrab-1805▾ eastern-1994▾ western am▾
19:919:9 И дал им повеление, говоря: так действуйте в страхе Господнем, с верностью и с чистым сердцем:
19:9 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin πρὸς προς to; toward αὐτοὺς αυτος he; him λέγων λεγω tell; declare οὕτως ουτως so; this way ποιήσετε ποιεω do; make ἐν εν in φόβῳ φοβος fear; awe κυρίου κυριος lord; master ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even ἐν εν in πλήρει πληρης full καρδίᾳ καρδια heart
19:9 וַ wa וְ and יְצַ֥ו yᵊṣˌaw צוה command עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כֹּ֤ה kˈō כֹּה thus תַעֲשׂוּן֙ ṯaʕᵃśûn עשׂה make בְּ bᵊ בְּ in יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בֶּ be בְּ in אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness וּ û וְ and בְ vᵊ בְּ in לֵבָ֥ב lēvˌāv לֵבָב heart שָׁלֵֽם׃ šālˈēm שָׁלֵם complete
19:9. praecepitque eis dicens sic agetis in timore Dei fideliter et corde perfectoAnd he charged them, saying, Thus shall you do in the fear of the Lord faithfully, and with a perfect heart.
9. And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.
19:9. And he instructed them, saying, “So shall you act: faithfully, in the fear of the Lord, and with a perfect heart.
19:9. And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.
And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart:

19:9 И дал им повеление, говоря: так действуйте в страхе Господнем, с верностью и с чистым сердцем:
19:9
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
πρὸς προς to; toward
αὐτοὺς αυτος he; him
λέγων λεγω tell; declare
οὕτως ουτως so; this way
ποιήσετε ποιεω do; make
ἐν εν in
φόβῳ φοβος fear; awe
κυρίου κυριος lord; master
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
ἐν εν in
πλήρει πληρης full
καρδίᾳ καρδια heart
19:9
וַ wa וְ and
יְצַ֥ו yᵊṣˌaw צוה command
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כֹּ֤ה kˈō כֹּה thus
תַעֲשׂוּן֙ ṯaʕᵃśûn עשׂה make
בְּ bᵊ בְּ in
יִרְאַ֣ת yirʔˈaṯ יִרְאָה fear
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בֶּ be בְּ in
אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness
וּ û וְ and
בְ vᵊ בְּ in
לֵבָ֥ב lēvˌāv לֵבָב heart
שָׁלֵֽם׃ šālˈēm שָׁלֵם complete
19:9. praecepitque eis dicens sic agetis in timore Dei fideliter et corde perfecto
And he charged them, saying, Thus shall you do in the fear of the Lord faithfully, and with a perfect heart.
19:9. And he instructed them, saying, “So shall you act: faithfully, in the fear of the Lord, and with a perfect heart.
19:9. And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:9: in the fear: Ch2 19:7; Deu 1:16, Deu 1:17; Sa2 23:3; Isa 11:3-5, Isa 32:1
John Gill
And he charged them,.... The members of the court at Jerusalem:
saying, thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart; judge righteously and impartially, as men fearing God, true to the trust reposed in them, and sincere and upright in heart and actions, having nothing else in view but the glory of God, and the good of men.
19:1019:10: ամենայն այր զիրաւունսն, զեկեալս առ ձեզ յեղբարց ձերոց՝ եւ բնակչաց քաղաքացն իւրեանց, ՚ի մէջ արեան եւ արեան, եւ ՚ի մէջ իրաց եւ պատուիրանի. եւ զիրաւունս եւ զդատաստանսն որոշեցէ՛ք նոցա. եւ մի՛ մեղիցեն առ Աստուած. եւ ո՛չ եւս եղիցի ՚ի վերայ ձեր բարկութիւն, եւ ո՛չ ՚ի վերայ եղբարց ձերոց. ա՛յսպէս արասջի՛ք եւ ո՛չ մեղանչիցէք[4605]։ [4605] Ոմանք. Յեղբարց ձերոց ՚ի բնակչաց։
10 եթէ իրենց քաղաքներում բնակուող ձեր եղբայրներից որեւէ մէկը արեան դիմաց արեան, օրէնքին ու պատուիրանին, իրաւունքներին ու դատաստաններին վերաբերող գործով դիմի ձեզ, ապա բացատրեցէ՛ք նրանց, որ չմեղանչեն Աստծու դէմ, որ նրանք չբարկանան ո՛չ ձեր վրայ, ո՛չ էլ՝ ձեր եղբայրների: Այսպէս արէ՛ք եւ չէք մեղանչի:
10 Երբ քաղաքներուն մէջ բնակող ձեր եղբայրներէն դատ մը գայ ձեր առջեւ՝ թէ՛ արիւնահեղութեան, թէ՛ օրէնքի ու պատուիրանքի եւ թէ՛ կանոններու եւ օրէնքներու, անոնց խրատ տուէք, որ Տէրոջը դէմ յանցանք չգործեն. որպէս զի ձեր վրայ ու ձեր եղբայրներուն վրայ բարկութիւն չգայ։ Այսպէս ըրէք, որպէս զի յանցաւոր չըլլաք։
[228]Ամենայն այր զիրաւունսն`` զեկեալս առ ձեզ յեղբարց ձերոց` ի բնակչաց քաղաքացն իւրեանց, ի մէջ արեան եւ արեան, եւ ի մէջ իրաց եւ պատուիրանի. եւ զիրաւունս եւ զդատաստանս որոշեցէք նոցա, եւ մի՛ մեղիցեն առ Աստուած, եւ ոչ եւս եղիցի ի վերայ ձեր բարկութիւն, եւ ոչ ի վերայ եղբարց ձերոց. այսպէս արասջիք եւ ոչ մեղանչիցէք:

19:10: ամենայն այր զիրաւունսն, զեկեալս առ ձեզ յեղբարց ձերոց՝ եւ բնակչաց քաղաքացն իւրեանց, ՚ի մէջ արեան եւ արեան, եւ ՚ի մէջ իրաց եւ պատուիրանի. եւ զիրաւունս եւ զդատաստանսն որոշեցէ՛ք նոցա. եւ մի՛ մեղիցեն առ Աստուած. եւ ո՛չ եւս եղիցի ՚ի վերայ ձեր բարկութիւն, եւ ո՛չ ՚ի վերայ եղբարց ձերոց. ա՛յսպէս արասջի՛ք եւ ո՛չ մեղանչիցէք[4605]։
[4605] Ոմանք. Յեղբարց ձերոց ՚ի բնակչաց։
10 եթէ իրենց քաղաքներում բնակուող ձեր եղբայրներից որեւէ մէկը արեան դիմաց արեան, օրէնքին ու պատուիրանին, իրաւունքներին ու դատաստաններին վերաբերող գործով դիմի ձեզ, ապա բացատրեցէ՛ք նրանց, որ չմեղանչեն Աստծու դէմ, որ նրանք չբարկանան ո՛չ ձեր վրայ, ո՛չ էլ՝ ձեր եղբայրների: Այսպէս արէ՛ք եւ չէք մեղանչի:
10 Երբ քաղաքներուն մէջ բնակող ձեր եղբայրներէն դատ մը գայ ձեր առջեւ՝ թէ՛ արիւնահեղութեան, թէ՛ օրէնքի ու պատուիրանքի եւ թէ՛ կանոններու եւ օրէնքներու, անոնց խրատ տուէք, որ Տէրոջը դէմ յանցանք չգործեն. որպէս զի ձեր վրայ ու ձեր եղբայրներուն վրայ բարկութիւն չգայ։ Այսպէս ըրէք, որպէս զի յանցաւոր չըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
19:1019:10 во всяком деле спорном, какое поступит к вам от братьев ваших, живущих в городах своих, о кровопролитии ли, или о законе, заповеди, уставах и обрядах, наставляйте их, чтобы они не провинились пред Господом, и не было бы гнева {Его} на вас и на братьев ваших; так действуйте, и вы не погрешите.
19:10 πᾶς πας all; every ἀνὴρ ανηρ man; husband κρίσιν κρισις decision; judgment τὴν ο the ἐλθοῦσαν ερχομαι come; go ἐφ᾿ επι in; on ὑμᾶς υμας you τῶν ο the ἀδελφῶν αδελφος brother ὑμῶν υμων your τῶν ο the κατοικούντων κατοικεω settle ἐν εν in ταῖς ο the πόλεσιν πολις city αὐτῶν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αἵματος αιμα blood; bloodstreams αἷμα αιμα blood; bloodstreams καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle προστάγματος προσταγμα and; even ἐντολῆς εντολη direction; injunction καὶ και and; even δικαιώματα δικαιωμα justification καὶ και and; even κρίματα κριμα judgment καὶ και and; even διαστελεῖσθε διαστελλω enjoin; distinctly command αὐτοῖς αυτος he; him καὶ και and; even οὐχ ου not ἁμαρτήσονται αμαρτανω sin τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even οὐκ ου not ἔσται ειμι be ἐφ᾿ επι in; on ὑμᾶς υμας you ὀργὴ οργη passion; temperament καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your οὕτως ουτως so; this way ποιήσετε ποιεω do; make καὶ και and; even οὐχ ου not ἁμαρτήσεσθε αμαρτανω sin
19:10 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole רִיב֩ rîv רִיב law-case אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יָבֹ֨וא yāvˌô בוא come עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon מֵ mē מִן from אֲחֵיכֶ֣ם׀ ʔᵃḥêḵˈem אָח brother הַ ha הַ the יֹּשְׁבִ֣ים yyōšᵊvˈîm ישׁב sit בְּ bᵊ בְּ in עָרֵיהֶ֗ם ʕārêhˈem עִיר town בֵּֽין־ bˈên- בַּיִן interval דָּ֣ם׀ dˈām דָּם blood לְ lᵊ לְ to דָם֮ ḏām דָּם blood בֵּין־ bên- בַּיִן interval תֹּורָ֣ה tôrˈā תֹּורָה instruction לְ lᵊ לְ to מִצְוָה֮ miṣwā מִצְוָה commandment לְ lᵊ לְ to חֻקִּ֣ים ḥuqqˈîm חֹק portion וּ û וְ and לְ lᵊ לְ to מִשְׁפָּטִים֒ mišpāṭîm מִשְׁפָּט justice וְ wᵊ וְ and הִזְהַרְתֶּ֣ם hizhartˈem זהר warn אֹתָ֔ם ʔōṯˈām אֵת [object marker] וְ wᵊ וְ and לֹ֤א lˈō לֹא not יֶאְשְׁמוּ֙ yešᵊmˌû אשׁם do wrong לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָֽיָה־ hˈāyā- היה be קֶ֥צֶף qˌeṣef קֶצֶף anger עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon וְ wᵊ וְ and עַל־ ʕal- עַל upon אֲחֵיכֶ֑ם ʔᵃḥêḵˈem אָח brother כֹּ֥ה kˌō כֹּה thus תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֶאְשָֽׁמוּ׃ ṯešˈāmû אשׁם do wrong
19:10. omnem causam quae venerit ad vos fratrum vestrorum qui habitant in urbibus suis inter cognationem et cognationem ubicumque quaestio est de lege de mandato de caerimoniis de iustificationibus ostendite eis ut non peccent in Dominum et ne veniat ira super vos et super fratres vestros sic ergo agetis et non peccabitisEvery cause that shall come to you of your brethren, that dwell in their cities, between kindred and kindred, wheresoever there is question concerning the law, the commandment, the ceremonies, the justifications: shew it them, that they may not sin against the Lord, and that wrath may not come upon you and your brethren: and so doing you shall not sin.
10. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty.
19:10. Every case that will come to you from your brothers, who live in their cities, between kindred and kindred, wherever there is a question concerning law, commandment, ceremonies, or justifications, reveal it to them, so that they may not sin against the Lord, and so that wrath may not overwhelm you and your brothers. Then, by acting in this way, you will not sin.
19:10. And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] wrath come upon you, and upon your brethren: this do, and ye shall not trespass.
And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] wrath come upon you, and upon your brethren: this do, and ye shall not trespass:

19:10 во всяком деле спорном, какое поступит к вам от братьев ваших, живущих в городах своих, о кровопролитии ли, или о законе, заповеди, уставах и обрядах, наставляйте их, чтобы они не провинились пред Господом, и не было бы гнева {Его} на вас и на братьев ваших; так действуйте, и вы не погрешите.
19:10
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
κρίσιν κρισις decision; judgment
τὴν ο the
ἐλθοῦσαν ερχομαι come; go
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τῶν ο the
ἀδελφῶν αδελφος brother
ὑμῶν υμων your
τῶν ο the
κατοικούντων κατοικεω settle
ἐν εν in
ταῖς ο the
πόλεσιν πολις city
αὐτῶν αυτος he; him
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αἵματος αιμα blood; bloodstreams
αἷμα αιμα blood; bloodstreams
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
προστάγματος προσταγμα and; even
ἐντολῆς εντολη direction; injunction
καὶ και and; even
δικαιώματα δικαιωμα justification
καὶ και and; even
κρίματα κριμα judgment
καὶ και and; even
διαστελεῖσθε διαστελλω enjoin; distinctly command
αὐτοῖς αυτος he; him
καὶ και and; even
οὐχ ου not
ἁμαρτήσονται αμαρτανω sin
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ὀργὴ οργη passion; temperament
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
οὕτως ουτως so; this way
ποιήσετε ποιεω do; make
καὶ και and; even
οὐχ ου not
ἁμαρτήσεσθε αμαρτανω sin
19:10
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
רִיב֩ rîv רִיב law-case
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יָבֹ֨וא yāvˌô בוא come
עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon
מֵ מִן from
אֲחֵיכֶ֣ם׀ ʔᵃḥêḵˈem אָח brother
הַ ha הַ the
יֹּשְׁבִ֣ים yyōšᵊvˈîm ישׁב sit
בְּ bᵊ בְּ in
עָרֵיהֶ֗ם ʕārêhˈem עִיר town
בֵּֽין־ bˈên- בַּיִן interval
דָּ֣ם׀ dˈām דָּם blood
לְ lᵊ לְ to
דָם֮ ḏām דָּם blood
בֵּין־ bên- בַּיִן interval
תֹּורָ֣ה tôrˈā תֹּורָה instruction
לְ lᵊ לְ to
מִצְוָה֮ miṣwā מִצְוָה commandment
לְ lᵊ לְ to
חֻקִּ֣ים ḥuqqˈîm חֹק portion
וּ û וְ and
לְ lᵊ לְ to
מִשְׁפָּטִים֒ mišpāṭîm מִשְׁפָּט justice
וְ wᵊ וְ and
הִזְהַרְתֶּ֣ם hizhartˈem זהר warn
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יֶאְשְׁמוּ֙ yešᵊmˌû אשׁם do wrong
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָֽיָה־ hˈāyā- היה be
קֶ֥צֶף qˌeṣef קֶצֶף anger
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אֲחֵיכֶ֑ם ʔᵃḥêḵˈem אָח brother
כֹּ֥ה kˌō כֹּה thus
תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֶאְשָֽׁמוּ׃ ṯešˈāmû אשׁם do wrong
19:10. omnem causam quae venerit ad vos fratrum vestrorum qui habitant in urbibus suis inter cognationem et cognationem ubicumque quaestio est de lege de mandato de caerimoniis de iustificationibus ostendite eis ut non peccent in Dominum et ne veniat ira super vos et super fratres vestros sic ergo agetis et non peccabitis
Every cause that shall come to you of your brethren, that dwell in their cities, between kindred and kindred, wheresoever there is question concerning the law, the commandment, the ceremonies, the justifications: shew it them, that they may not sin against the Lord, and that wrath may not come upon you and your brethren: and so doing you shall not sin.
19:10. Every case that will come to you from your brothers, who live in their cities, between kindred and kindred, wherever there is a question concerning law, commandment, ceremonies, or justifications, reveal it to them, so that they may not sin against the Lord, and so that wrath may not overwhelm you and your brothers. Then, by acting in this way, you will not sin.
19:10. And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] wrath come upon you, and upon your brethren: this do, and ye shall not trespass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:10: Between blood and blood - Cases of man-slaughter or accidental murder, or cases of consanguinity, the settlement of inheritance, family claims, etc.
Between law and commandment - Whatsoever concerns the moral precepts, rites, and ceremonies, of the law, or whatsoever belongs to civil affairs.
2 Chronicles 19:11
Albert Barnes: Notes on the Bible - 1834
19:10: The Jews who "dwelt in the cities," if dissatisfied with the decision given by the provincial judges, might therefore remove the cause to Jerusalem, as to a court of appeal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:10: between blood: Deu 17:8-13
warn them: Eze 3:18-21, Eze 33:6; Act 20:31; Th1 5:14
wrath come: Num 16:46; Jos 22:18-20
Geneva 1599
And what cause soever shall come to you of your brethren that dwell in their cities, between (f) blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] (g) wrath come upon you, and upon your brethren: this do, and ye shall not trespass.
(f) That is, to decide whether or not the murder was done on purpose, (Num 35:11, Deut 4:41).
(g) Meaning, that God would punish them most sharply if they would not execute justice correctly.
John Gill
And what cause soever shall come unto you of your brethren that dwell in their cities,.... Whether sacred or civil, that should come before them by way of appeal from, inferior courts in the country, where they could not be determined:
between blood and blood; one relation and another, or with respect to shedding of blood, whether ignorantly or purposely:
between law and commandment, statutes and judgments; not rightly understood, and so pleaded on both sides:
ye shall even warn them that they trespass not against the Lord; the persons engaged in controversy, that they take no false oath, nor bear false testimony, and act not stubbornly against any of the laws, when explained in court unto them:
and so wrath come upon you and your children; upon judges for the neglect of their duty in giving due warning, and upon the people for not taking it when given:
this do, and ye shall not trespass; if the above charge in all its parts is strictly attended to.
John Wesley
Blood - This refers to Deut 17:8, between the blood of the person slain, and the blood of the man - slayer. All the cities of refuge, except Hebron, now belonged to the kingdom of Israel, so that the man - slayer now usually fled to the courts of the temple, or the horns of the altar. And therefore the trial of these, was reserved for the court at Jerusalem. Law, &c. - When any debates shall arise about the meaning of any of God's laws. Warn - Ye shall not only give a righteous sentence for what is past, but ye shall admonish the offender, and others, to take better heed for the future.
19:1119:11: Եւ ահա Ամարիաս քահանայ՝ առաջնորդ ՚ի վերայ ձեր յամենայն բանի Տեառն. եւ Զաբդիաս որդի Իսմայելի առաջնորդ ՚ի տանն Յուդայ. յամենայն բանի արքայի. եւ դպիրքն եւ Ղեւտացիք առաջի ձեր. զօրացարո՛ւք եւ արարէ՛ք. եւ եղիցի՛ Տէր ընդ բարւոյն։
11 Եւ ահա Ամարիաս քահանան Տիրոջ բոլոր գործերում ձեր առաջնորդն է, Իսմայէլի որդի Զաբդիասը Յուդայի տան առաջնորդն է արքայի բոլոր գործերում, իսկ քարտուղարներն ու ղեւտացիները ձեր կողքին են. զօրացէ՛ք ու գործեցէ՛ք, եւ Տէրը բարուն աջակից պիտի լինի»:
11 Ահա Տէրոջը ոեւէ գործի համար Ամարիա մեծ քահանան ձեր առաջնորդն է ու թագաւորին ոեւէ գործի համար Յուդային տանը իշխանը Իսմայէլին որդին Զաբադիան ու ձեր առջեւէն Ղեւտացիները ոստիկաններ են։ Զօրացէք ու այսպէս ըրէք ու Տէրը բարիին հետ պիտի ըլլայ»։
Եւ ահա Ամարիաս քահանայ` առաջնորդ ի վերայ ձեր յամենայն բանի Տեառն. եւ Զաբդիաս որդի Իսմայելի առաջնորդ ի տանն Յուդայ յամենայն բանի արքայի. եւ [229]դպիրքն եւ Ղեւտացիք`` առաջի ձեր. զօրացարուք եւ արարէք, եւ եղիցի Տէր ընդ բարւոյն:

19:11: Եւ ահա Ամարիաս քահանայ՝ առաջնորդ ՚ի վերայ ձեր յամենայն բանի Տեառն. եւ Զաբդիաս որդի Իսմայելի առաջնորդ ՚ի տանն Յուդայ. յամենայն բանի արքայի. եւ դպիրքն եւ Ղեւտացիք առաջի ձեր. զօրացարո՛ւք եւ արարէ՛ք. եւ եղիցի՛ Տէր ընդ բարւոյն։
11 Եւ ահա Ամարիաս քահանան Տիրոջ բոլոր գործերում ձեր առաջնորդն է, Իսմայէլի որդի Զաբդիասը Յուդայի տան առաջնորդն է արքայի բոլոր գործերում, իսկ քարտուղարներն ու ղեւտացիները ձեր կողքին են. զօրացէ՛ք ու գործեցէ՛ք, եւ Տէրը բարուն աջակից պիտի լինի»:
11 Ահա Տէրոջը ոեւէ գործի համար Ամարիա մեծ քահանան ձեր առաջնորդն է ու թագաւորին ոեւէ գործի համար Յուդային տանը իշխանը Իսմայէլին որդին Զաբադիան ու ձեր առջեւէն Ղեւտացիները ոստիկաններ են։ Զօրացէք ու այսպէս ըրէք ու Տէրը բարիին հետ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
19:1119:11 И вот Амария первосвященник, над вами во всяком деле Господнем, а Зевадия, сын Исмаилов, князь дома Иудина, во всяком деле царя, и надзиратели левиты пред вами. Будьте тверды и действуйте, и будет Господь с добрым.
19:11 καὶ και and; even ἰδοὺ ιδου see!; here I am Αμαριας αμαριας the ἱερεὺς ιερευς priest ἡγούμενος ηγεομαι lead; consider ἐφ᾿ επι in; on ὑμᾶς υμας you εἰς εις into; for πᾶν πας all; every λόγον λογος word; log κυρίου κυριος lord; master καὶ και and; even Ζαβδιας ζαβδιας son Ισμαηλ ισμαηλ the ἡγούμενος ηγεομαι lead; consider εἰς εις into; for οἶκον οικος home; household Ιουδα ιουδα Iouda; Iutha πρὸς προς to; toward πᾶν πας all; every λόγον λογος word; log βασιλέως βασιλευς monarch; king καὶ και and; even οἱ ο the γραμματεῖς γραμματευς scholar καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis πρὸ προ before; ahead of προσώπου προσωπον face; ahead of ὑμῶν υμων your ἰσχύσατε ισχυω have means; have force καὶ και and; even ποιήσατε ποιεω do; make καὶ και and; even ἔσται ειμι be κύριος κυριος lord; master μετὰ μετα with; amid τοῦ ο the ἀγαθοῦ αγαθος good
19:11 וְ wᵊ וְ and הִנֵּ֡ה hinnˈē הִנֵּה behold אֲמַרְיָ֣הוּ ʔᵃmaryˈāhû אֲמַרְיָהוּ Amariah כֹהֵן֩ ḵōhˌēn כֹּהֵן priest הָ hā הַ the רֹ֨אשׁ rˌōš רֹאשׁ head עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon לְ lᵊ לְ to כֹ֣ל ḵˈōl כֹּל whole דְּבַר־ dᵊvar- דָּבָר word יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and זְבַדְיָ֨הוּ zᵊvaḏyˌāhû זְבַדְיָהוּ Zebadiah בֶן־ ven- בֵּן son יִשְׁמָעֵ֜אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael הַ ha הַ the נָּגִ֤יד nnāḡˈîḏ נָגִיד chief לְ lᵊ לְ to בֵית־ vêṯ- בַּיִת house יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah לְ lᵊ לְ to כֹ֣ל ḵˈōl כֹּל whole דְּבַר־ dᵊvar- דָּבָר word הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and שֹׁטְרִ֥ים šōṭᵊrˌîm שׁטר register הַ ha הַ the לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite לִ li לְ to פְנֵיכֶ֑ם fᵊnêḵˈem פָּנֶה face חִזְק֣וּ ḥizqˈû חזק be strong וַ wa וְ and עֲשׂ֔וּ ʕᵃśˈû עשׂה make וִ wi וְ and יהִ֥י yhˌî היה be יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with הַ ha הַ the טֹּֽוב׃ פ ṭṭˈôv . f טֹוב good
19:11. Amarias autem sacerdos et pontifex vester in his quae ad Dominum pertinent praesidebit porro Zabadias filius Ismahel qui est dux in domo Iuda super ea opera erit quae ad regis officium pertinent habetisque magistros Levitas coram vobis confortamini et agite diligenter et erit Dominus cum bonisAnd Amarias the priest your high priest shall be chief in the things which regard God: and Zabadias the son of Ismahel, who is ruler in the house of Juda, shall be over those matters which belong to the king's office: and you have before you the Levites for masters, take courage and do diligently, and the Lord will be with you in good things.
11. And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters: also the Levites shall be officers before you. Deal courageously, and the LORD be with the good.
19:11. But Amariah, a priest and your high priest, shall preside over those things which pertain to God. Then Zebadiah, the son of Ishmael, who is a ruler in the house of Judah, shall be over those works that pertain to the office of the king. And you have before you the Levites as teachers. Be strengthened and act diligently, and the Lord will be with you for what is good.”
19:11. And, behold, Amariah the chief priest [is] over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters: also the Levites [shall be] officers before you. Deal courageously, and the LORD shall be with the good.
And, behold, Amariah the chief priest [is] over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king' s matters: also the Levites [shall be] officers before you. Deal courageously, and the LORD shall be with the good:

19:11 И вот Амария первосвященник, над вами во всяком деле Господнем, а Зевадия, сын Исмаилов, князь дома Иудина, во всяком деле царя, и надзиратели левиты пред вами. Будьте тверды и действуйте, и будет Господь с добрым.
19:11
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Αμαριας αμαριας the
ἱερεὺς ιερευς priest
ἡγούμενος ηγεομαι lead; consider
ἐφ᾿ επι in; on
ὑμᾶς υμας you
εἰς εις into; for
πᾶν πας all; every
λόγον λογος word; log
κυρίου κυριος lord; master
καὶ και and; even
Ζαβδιας ζαβδιας son
Ισμαηλ ισμαηλ the
ἡγούμενος ηγεομαι lead; consider
εἰς εις into; for
οἶκον οικος home; household
Ιουδα ιουδα Iouda; Iutha
πρὸς προς to; toward
πᾶν πας all; every
λόγον λογος word; log
βασιλέως βασιλευς monarch; king
καὶ και and; even
οἱ ο the
γραμματεῖς γραμματευς scholar
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
ἰσχύσατε ισχυω have means; have force
καὶ και and; even
ποιήσατε ποιεω do; make
καὶ και and; even
ἔσται ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
τοῦ ο the
ἀγαθοῦ αγαθος good
19:11
וְ wᵊ וְ and
הִנֵּ֡ה hinnˈē הִנֵּה behold
אֲמַרְיָ֣הוּ ʔᵃmaryˈāhû אֲמַרְיָהוּ Amariah
כֹהֵן֩ ḵōhˌēn כֹּהֵן priest
הָ הַ the
רֹ֨אשׁ rˌōš רֹאשׁ head
עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon
לְ lᵊ לְ to
כֹ֣ל ḵˈōl כֹּל whole
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
זְבַדְיָ֨הוּ zᵊvaḏyˌāhû זְבַדְיָהוּ Zebadiah
בֶן־ ven- בֵּן son
יִשְׁמָעֵ֜אל yišmāʕˈēl יִשְׁמָעֵאל Ishmael
הַ ha הַ the
נָּגִ֤יד nnāḡˈîḏ נָגִיד chief
לְ lᵊ לְ to
בֵית־ vêṯ- בַּיִת house
יְהוּדָה֙ yᵊhûḏˌā יְהוּדָה Judah
לְ lᵊ לְ to
כֹ֣ל ḵˈōl כֹּל whole
דְּבַר־ dᵊvar- דָּבָר word
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
שֹׁטְרִ֥ים šōṭᵊrˌîm שׁטר register
הַ ha הַ the
לְוִיִּ֖ם lᵊwiyyˌim לֵוִי Levite
לִ li לְ to
פְנֵיכֶ֑ם fᵊnêḵˈem פָּנֶה face
חִזְק֣וּ ḥizqˈû חזק be strong
וַ wa וְ and
עֲשׂ֔וּ ʕᵃśˈû עשׂה make
וִ wi וְ and
יהִ֥י yhˌî היה be
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
הַ ha הַ the
טֹּֽוב׃ פ ṭṭˈôv . f טֹוב good
19:11. Amarias autem sacerdos et pontifex vester in his quae ad Dominum pertinent praesidebit porro Zabadias filius Ismahel qui est dux in domo Iuda super ea opera erit quae ad regis officium pertinent habetisque magistros Levitas coram vobis confortamini et agite diligenter et erit Dominus cum bonis
And Amarias the priest your high priest shall be chief in the things which regard God: and Zabadias the son of Ismahel, who is ruler in the house of Juda, shall be over those matters which belong to the king's office: and you have before you the Levites for masters, take courage and do diligently, and the Lord will be with you in good things.
19:11. But Amariah, a priest and your high priest, shall preside over those things which pertain to God. Then Zebadiah, the son of Ishmael, who is a ruler in the house of Judah, shall be over those works that pertain to the office of the king. And you have before you the Levites as teachers. Be strengthened and act diligently, and the Lord will be with you for what is good.”
19:11. And, behold, Amariah the chief priest [is] over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters: also the Levites [shall be] officers before you. Deal courageously, and the LORD shall be with the good.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
19:11: Behold, Amariah - Here was a two-fold jurisdiction, ecclesiastical and civil: in the ecclesiastical court, Amariah the high-priest was supreme judge, in the civil court, Zebadiah was supreme. To assist both the Levites were a sort of counsellors.
Without good and wholesome laws, no nation can be prosperous: and vain are the best laws if they be not judiciously and conscientiously administered. The things of God and the things of the King should never be confounded in the administration of justice. Amariah the priest, and Zebadiah the ruler, should ever have their distinct places of jurisdiction.
Albert Barnes: Notes on the Bible - 1834
19:11: In religious causes, Amariah, the high priest, was to preside over the court; in civil or criminal causes, Zebadiah was to be president. And to Levites, other than the judges, he assigned the subordinate offices about the court.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
19:11: Amariah: Ch1 6:11
all matters: Ch2 19:8; Ch1 26:30; Mal 2:7
Deal courageously: Heb. Take courage and do, Jos 1:6, Jos 1:9; Ch1 22:11, Ch1 22:16, Ch1 22:19; Co1 16:13; Ti2 2:1
the Lord: Ch2 19:6, Ch2 15:2; Psa 18:25, Psa 18:26; Joh 14:23, Joh 14:24; Rom 2:4-13; Phi 4:8, Phi 4:9
the good: Psa 37:23, Psa 112:5; Pro 2:20; Ecc 2:26; Luk 23:50; Act 11:24
Geneva 1599
And, behold, Amariah the chief priest [is] over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the (h) king's matters: also the Levites [shall be] officers (i) before you. Deal courageously, and the LORD shall be with the (k) good.
(h) Shall be chief overseer of the public affairs of the realm.
(i) They will have the handling of inferior causes.
(k) God will assist them that do justice.
John Gill
And, behold, Amariah the chief priest is over you in all matters of the Lord,.... He being high priest, presided in this court in all things sacred, or which respected the worship of God; and was present to give his advice, and direct in the determination of all such matters that should come before them, according to the laws and statutes provided in such cases; though it may be he was only a common priest that was chief over them, or the president of this court:
and Zebadiah the son of Ishmael, the ruler of the house of Judah; the prince of the tribe of Judah:
for all the king's matters; such as related to civil government, and which were not so clearly determined by positive laws:
also the Levites shall be officers before you; to execute the sentences that should be passed by them:
deal courageously; fear not the faces of any, but judge righteously and faithfully:
and the Lord shall be with the good; with good men that do good, to bestow all needful good upon them, to protect and defend them; the Targum is,"the Word of the Lord shall be for your help, who is good.''
John Wesley
Over you - Shall be your president. Matters of the Lord - In Spiritual, or ecclesiastical matters. Ruler - The prince, or chief ruler, under the king, of the tribe of Judah. The king's matters - For civil causes, or controversies either between the king and his people; or between subject and subject, which may be called the king's matters, because it was a principal part of his office to see them justly decided. The Levites - Shall be at your command to see your just sentences executed; which work was fitly committed to the Levites, as persons who might add their instructions to the corrections, and might work the guilty to an acknowledgement of their fault and a submission to their punishment. The Lord - Shall protect and bless good judges.