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Hosea 6:6 For I desired mercy and not sacrifice;
and the knowledge of God more than your burnt offerings.
Bible Chapter Studies
1A0II CHRONICLES CHAPTER 19
Welcome to the early second decade of 800B.C., where we find the Nation of the House of Israel divided into two separate Nations: The House of Israel consisting of ten Tribes—Reuben, Simeon, Levi, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Ephraim and Manasseh—and occupied the Northern territories; and the House of Judah which comprises two Tribes—Judah and Benjamin—and occupying the southern territories. The House of Israel at present has as it’s king, king Ahab; and the House of Judah has as it’s king, king Jehoshaphat who ascended the throne in 819B.C.. As we are reading in the The Books of the Chronicles, we are reading things in the Esoteric, meaning, we are reading things from Father’s point of view or perspective, or in other words, events viewed from the Divine standpoint, and as seen and understood by the spiritual mind, to take that further, you could say, from the moral aspect, and you could go even further and say, for those with the “eyes to see.”. The reason Father split the Nation into two separate Nations was because of the actions of Israel’s third man-king, David’s son, Solomon—as can be read in I Kings 11:1-11—taking unto himself many foreign wives, served their false gods and idols, built altars for those false gods and idols on Father’s Holy mountain, turned his back on Father, which angered Father and caused Father to tell him that He was splitting the Nation into two separate Nations, but not until Solomon returned Home to Him and his son Rehoboam took over the reign and rule of the Nation.
II Chronicles 18 brought us Jehoshaphat the king of the House of Judah making an alliance and affinity with Ahab the king of the House of Israel, one of, if not, the most evil, worst kings of Israel. Making an affinity, means making an arranged marriage. This affinity meant that Jehoshaphat married his son, Joram, to Ahab and Jezebal’s daughter Athaliah. Though it has not yet come to pass in the last Chapter, this arranged marriage will cause the streets of Judah to run red with blood. However, as the last Chapter progressed, Ahab, thinking and believing he had Jehoshaphat right where he wanted him, decided he now wanted to recapture Israelite territory from Ben-hadad, the king of Syria. So, when Jehoshaphat came to visit with him, Ahab killed many sheep and oxen for his in-law and then asked Jehoshaphat if he would go to war against Ben-hadad with him. Jehoshaphat replied in II Chronicles 18:3, “I am as thou art, and my People as thy People; and we will be with thee in the war..” After agreeing and saying such, Jehoshaphat sort of came to his senses and told Ahab to at least first seek counsel of Father as to whether they should pursue this endeavor. Ahab called his 400 false prophets and asked them and they replied that God would give them the victory and deliver Ben-hadad into their hands. Jehoshaphat continued and asked Ahab if there wasn’t at least one prophet of Father YHVH in Israel would could seek Father. Ahab replied that, yes, there was one,Micaiah, however, he didn’t like seeking his counsel, as Micaiah never counseled in Ahab’s favor, meaning Micaiah only ever spoke what Father YHVH wanted his to speak, and Father was against Ahab and Jezebel because of their evilness, and Father had already prophesied that Ahab was to die. When Micaiah again prophesied such, Ahab had Micaiah taken back to Samaria and thrown into prison. Ahab and Jehoshaphat continued, when to war against Ben-hadad and the Syrians, but, as they were about to engage in battle, Ahab told Jehoshaphat to dress in his royal robes while he would disguise himself as a common foot-soldier. Ben-hadad, wanting Ahab’s head, commanded his Generals and Captains, to command their war-fighters to not fight against any of Israel’s war-fighters, except Ahab the king. When Ben-hadad’s war-fighters came upon Jehoshaphat dress as king, they stayed their hand and didn’t allow any harm to come upon Jehoshaphat, however, one of Ben-hadad’s archers loosed an arrow in innocence, and that arrow struck Ahab between the joints in his chain-mail causing a deadly wound, thus Father’s Prophesy of Ahab dying came to pass.
This then, brings us to our current Chapter of II Chronicles 19, where we’ll find Jehoshaphat returning to Jerusalem. What will happen? Let’s continue reading and find out:
With that introduction being said, let’s go to Father and ask Him for His Blessings on our Study of His Word: “ Father, I come to You right now and ask that You Oh LORD Lead me and Guide me as I try and teach Your Word, don’t allow me to mis-teach or mis-lead Your Children. We, Father, also come to You as a group who desire to Learn Your Word, to thank You for inviting us to Your table in order that we might be able to partake of and receive Your Spiritual Meat, and Father, as we prepare to dine on the sustenance which sustains our inner man, we ask that You Oh LORD open our ears and eyes, that we might be able to hear and see your Truths, open our hearts and minds and prepare us in order that we may receive Your Truth. We Pray for Your Understanding of Your Word, we seek Your Knowledge in Your Word, and most importantly Father, we Pray for and desire Your Wisdom from Your Word, in Jesus’ Precious name we Pray, thank You Father, Amen.”
I Chronicles 10:1-II Chronicles 36:21
HISTORY (UP TO THE CAPTIVITY.)
(Division.)
11:1-II Chronicles 36:21 THE HOUSE
of DAVID. ESTABLISHED. (Division.)
17:1-21:1 JEHOSHAPHAT. (Extended and
Simple Alternations, with Introversion.)
19:1-3 Remonstrance. Jehu.
1A1
II Chronicles 19:1 And Jehoshaphat (YHVH-Judged; or, whom YHVH judges) (yeh-ho-shaw-fawtי) the king of Judah (celebrated; and, praised, celebrated) (yeh-hoo-dawי) returned to his house in peace to Jerusalem (founded peaceful; or, the habitation of peace) (Yer-oo-shaw-lahי-im). —> …returned to his house…=Returned from where? From joining with Ahab the king of the House of Israel where they engaged in war against Ben-hadad and the Syrians. I stated in my opening introduction that Ben-hadad had commanded his Generals and Captains to command their war-fighters that they were to not fight against anybody except Ahab. That statement is true; but, what I did not mention there, was that Jehoshaphat, when the Syrian war-fighters had seen Jehoshaphat in his royal robes, they initially thought that he was Ahab and were about to smite him. Jehoshaphat knowing he was in danger, cried out to Father and Father put a hedge of protection about him and protected him, thus he is now able to return to his home in peace. Does this mean all is well with Jehoshaphat? No, not necessarily, as we’re about to read, he is about to get a visitor.
Jehoshaphat=For a detailed description of Jehoshaphat, including his history, the etymology of his name, the Strong’s Concordance definition of his name, and the Smith’s Bible Dictionary information, click here.
Judah=For a detailed description of Judah, including the Tribes history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
Jerusalem=For a detailed description of Jerusalem, including the Nations history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
1A2
II Chronicles 19:2 And Jehu (YHVH (is) He; and, the living) (yay-hooי) the son of Hanani (gracious; and, gracious) (khan-aw-neeי) 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. —> This Jehu isn’t here to see Jehoshaphat for pleasantries, nor is he here on his own accord; he is here because he is one of Father’s Prophets and Father sent him here to see Jehoshaphat to specifically address his making alliances and affinity with Ahab, i.e., the ungodly.
Chastisement is about to befall Jehoshaphat. Brethren, the example Jehoshaphat set for us in this past Chapter should show each and every one of us, that doing things Father’s way brings Blessings, doing things our own way, or man’s way, brings us chastisement from Father.
The L ORD=This Title of Father as used here in this verse, is Father in His Role of יְהֹוָה, YHVH—from Dr. Bullinger’s Companion Bible Appendices: YHVH, YAHVEH, or YEHOVAH—the sacred and personal name of Father. While Elohim is God as the Creator of all things, YEHOVAH is the same God in covenant relation to those whom He has created (compare II Chronicles 18:31). YEHOVAH means the Eternal, the Immutable One, He Who WAS, and IS, and IS TO COME. The Divine definition is given in Genesis 21:33. He is especially, therefore, the God of Israel; and the God of those who are redeemed, and are thus now “in Christ”. We can say “My God,” but not “My YEHOVAH,” for YEHOVAH is “MY God.”.
Jehu
Jehu=Jehu was a Prophet of Father YHVH, he was the son of Father’s Seer and Prophet, Hanani. Jehu first prophesied to or against Baasha, the king of the House of Israel—as we read in I Kings 16:1,7,12—while his father was prophesying against king Asa of the House of Judah. Father later sent Jehu—II Chronicles 19:1-3—to admonish, chastise and prophesy against Jehoshaphat—Asa’s son, who took over as king when Asa died and returned Home to Father—king of the House of Judah, after he had foolishly made an alliance and affinity with Ahab, king of the House of Israel, and had even engaged in war with him against Ben-hadad, the king of Syria. It is also recorded in Father’s Word—II Chronicles 20:34—that he wrote a Book on the life of Jehoshaphat. † For the etymology of the name Jehu, we read the following in Abarim Publications: “According to Brown Driver Briggs (BDB) Theological Dictionary, the name Jehu is a contracted form of the name יהוהוא (Jehuhu). This latter version doesn’t occur in Scriptures, but something similar happens with the name יהושע (Joshua), which was contracted into ישוע (Jeshua). Hence, the name Jehu consists of two elements: 1) יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton; the name of the Lord: YHVH. For a meaning of the name Jehu, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Is He. Jones’ Dictionary of Old Testament Proper Names has The Lord Is He, and BDB Theological Dictionary proposes Yah Is He. 2) The third person singular, independent nominative pronoun הוא (huי), meaning he, she or it: For a meaning of the name Jehu, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Is He. Jones’ Dictionary of Old Testament Proper Names has The Lord Is He, and BDB Theological Dictionary proposes Yah Is He..” † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3058, - יֵהוּא, - yêhû', pronounced - yay-hooי, and means: From H3068 and H1931; YHVH (is) He; Jehu, the name of five Israelites: - Jehu. Total KJV occurrences: 58.. † Now from the Smith’s Bible Dictionary, where we read: “The living. Jehu son of Hanani; a prophet of Judah, but whose ministrations were chiefly directed to Israel. His father was probably the seer who attacked Asa II Chronicles 16:7. He must have begun his career as a prophet when very young. He first denounced Baasha, I Kings 16:1, 7, and then, after an interval of thirty years, reappeared to denounce Jehoshaphat for his alliance with Ahab II Chronicles 19:2, 3. He survived Jehoshaphat and wrote his life II chronicles 20:34.”.
Hanani=For a detailed description of Hanani, including his history, the etymology of his name, the Strong’s Concordance definition of his name, and the Smith’s Bible Dictionary information, click here.
1A3
II Chronicles 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=Dr. Bullinger notes in his Companion Notes to this verse, that this is a palinodia, a recantation, or approval after reproving or chastising of something else. So, in other words, Father, though He had Jehu admonish Jehoshaphat for his alliance and affinity with Ahab, Father was pleased with Jehoshaphat for all the other good works he did, i.e., the removal of the asherah groves; his walking in the ways of Father YHVH, his father Asa, and his great, great, great grand-father David; and his sending out the princes, Levites and Priests to all the People to teach them Father’s Word from His Word.
…groves…=Let’s go back to II Chronicles 14:3 and read where Jehoshaphat’s father Asa had removed these “groves,” and what I wrote there concerning it: II Chronicles 14:3 For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: —> Now let’s continue going back and read this from I Kings 15:12 and read what else he did: I Kings 15:12 And he took away the sodomites out of the land, and removed all the idols that his fathers had made. —> We need an Asa and Jehoshaphat here in our country today, as our government keeps assisting and supporting the sodomites here in our Country. Let’s review what I commented concerning the sodomites from I Kings 14:24: Sodomites=The word sodomite in the Strong’s Concordance, is Hebrew word number: H6945 - קדשׁ, - qâdêsh, pronounced - kaw-dasheי, and means: From H6942; a (quasi) sacred person, that is, (technically) a (male) devotee (by prostitution) to licentious idolatry: - sodomite, unclean.. So in other words, a sodomite was a male—and women too—who was a prostitute and sold themselves—to both other men and with women too—to be used sexually in a worship service, during the worship in the groves as they were worshipping the asherah. Today, all over the world, the sodomites are coming out of their closets in droves, and sadly, the whole world is celebrating them, as if their sexual perversion and deviancy is a good thing. Father calls all sodomy “an abomination” to Him, and if you think that you can call yourself a Christian and remain in that filthy practice, or allow and accept that nasty practice in your kurch; then, you are no better than Jeroboam, Rehoboam or Abijah. Unbelievably, it has even been said by one of the “major” denominations, that “God is not the authority on homosexuality,” this same denominational church has today—2021—just installed a “transgendered” person as a “bishop,” I’ll tell ya brethren, right up front, that is not a denomination I’d want to be associated with! Father showed us in His Word what He thinks of homosexuality and sodomites when He cleansed the two nations—Sodom and Gomorrah—of sodomy in Genesis 18 and 19. He cleansed them with fire and brimstone to the point of turning the entire land to salt. Now, this same filth which Father tried to do away with, Jeroboam, Rehoboam and Abijah had all allowed back into their lands. The word for “sodomites” as used here, is the Hebrew word for “prostitutes,” both male and female, male with male and female with female, and the act is just as filthy today as it was back then. So, what we see here, is that Asa, like me, is fed up with the acceptance of this filthy practice; only, he is in position to do something about it, and he does. He kicks all the immoral, lewd, and obscene sodomites out of Judah, he took away the altars of all the false gods, removed all the high places which were in Judah and he broke down their images, and then cut down the asherah groves where they practiced their orgies. Quite a feat, YAY Asa! And, he’s still not yet finished. I Kings 15:13 And also Maachah his mother, even her he removed from being queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt it by the brook Kidron. —> Maachah was not Asa’s mother, she was his geat grand-mother and she had made a monstrous asherah and was participating in the orgies which they were practicing in the groves. Can you imagine, knowing your very own great grand-mother was participating in such perverseness?
God=As used in this verse, this is אלהים, ELOHIM—from Dr. Bullinger’s Companion Bible Appendices,: ELOHIM—the genus God, in other words, Father in His role of Creator of all things. From Dr. Bullinger’s Companion Bible, Appendix 4: “ELOHIM occurs 2,700 times. Its first occurrence connects it with creation, and gives it its essential meaning as the Creator. It indicates His relation to mankind as His creatures (see note on II Chronicles 18:31, where it stands in contrast with YEHOVAH as indicating covenant relationship). ELOHIM is God the Son, the living “WORD” with creature form to create (John 1:1; Colossians 1:15-17; Revelation 3:14); and later, with human form to redeem (John 1:14). “Begotten of His Father before all worlds; born of His mother, in the world.” In this creature form He appeared to the Patriarchs, a form not temporarily assumed.”. Dr. Bullinger further notes in his Companion notes to this verse, that “(with Art.) = the [true] God.”.
19:4 Jerusalem. Dwelling.
1A4
II Chronicles 19:4 And Jehoshaphat dwelt at Jerusalem: and he went out again through the People from Beer-sheba (well of the oath; and, well of the oath) (be-ayrי shehי-bah) to mount Ephraim (double fruit; and, double fruitfulness) (ef-rahי-yim), and brought them back unto the LORD God of their fathers. —> …he went out again…=This isn’t saying that Jehoshaphat himself traveled throughout all the territories, it is saying that he again sent out a delegation to teach the People and have them return their hearts to Father as he had back in II Chronicles 17:7-11. I’m thinking that Jehoshaphat felt that if Father was pleased with this teaching the first time, He’ll be pleased with it again, and He’ll Bless Jehoshaphat for it.
19:5-11 Personal, reformation.
19:5-11 PERSONAL. REFORMATION. (Alternation.)
19:5 Judges, set. In Judah.
1A5
II Chronicles 19:5 And he set judges in the land throughout all the fenced cities of Judah, city by city, —> He set judges in all the larger metropolitan areas so that the People from all the outer territories would not have to travel all the way to Jerusalem to have their cases heard. Doing this eased a burden on the People, and I’m sure, pleased the People and caused them to have more respect for their king.
19:6 Exhortation. In Judah.
1A6
II Chronicles 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. —> Who are these judges making Judgment for? For Father YHVH! and Who is with them as they are judging their cases and making Judgment? Father YHVH! Many of the judges in this Country today would do well to also heed Jehoshaphat’s advice, as today, our judges are more concerned with “precedent,” in other words, judging a case upon what another judge had previously ruled in that particular case, rather than judging their case on the evidence and merits of their case, and judging for Father. Even our supreme court is more concerned with man, than judging for Father. Just about every one of our judges forget the system our forefathers put in place, i.e., Judge according to Father, Lady Liberty is Blind to the individual person, in other words, don’t judge somebody because of Who they are, their status or place in society; which we are witnessing all too often today, SADLY!
Whether judging as a judge, whether being in a leadership position, and especially being a Pastor or Teacher of Father’s Word, Father’s Will is Most Important!
19:7 Exhortation. In Judah.
1A7
II Chronicles 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.” —> The judges are supposed to judge bearing in mind that it was and is Father Who put them there. Yes, “man” may have actually put them in the position they are in—either by a vote or by an appointment—however, it was and is Father Who ultimately put them there; and as such, they should bear that in mind when they judge. Show respect to Father, the Office and the People and do so by judging Righteously, showing no favoritism or partially, and do NOT allowed yourself to be swayed by persons or money.
Fear=The word “fear” as used in this verse is different then when it is used 2 verses from now in verse v19:9. So, let’s look at both words and uses, beginning with our word “fear” here in this verse, where we find
that it is Hebrew word number: H6343, - פַּחַד, - pachad, pronounced - pakhי-ad, and means: From H6342; a (sudden) alarm; (properly the object feared, by implication the feeling): - dread (-ful), fear, (thing) great [fear, -ly feared], terror. Total KJV occurrences: 49.. So, in other words, in this application it is—as sadly, many of our Christian brothers and sisters mis-apply it today—exactly as stated, FEAR Father, or fear offending Father. Now, let’s look at it as used in verse v19:9 below, there it is Hebrew word number: H3374, - יִרְאָה, - yir'âh, pronounced - yir-awי, and means: From H3373; fear (also used as infinitive); morally reverence: - X dreadful, X exceedingly, fear (-fulness). Total KJV occurrences: 45.. In other words, a feeling or attitude of deep respect tinged with awe, and veneration.
…respect of persons…=The judges were to judge righteously, closely following Deuteronomy 16:18-20, which reads: Deuteronomy 16:18 Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. [16:19] Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. [16:20] That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee..
19:8 Levites. In Jerusalem.
1A8
II Chronicles 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites (attached; or, joined) (lay-veeי), and of the priests, and of the chief of the fathers of Israel (he will rule as YAH; or, the prince that prevails with YAH) (Yis-raw-aleי) (secondary map), for the judgment of the LORD, and for controversies, when they returned to Jerusalem. —> …of the Levites and of the priests…=The Levites are distinct from the priests. Every Priest had to be a descendant of Levi; but, not all Levites were Priests. You also had the separation or distinction between the Priests of/for Father, and those who were the tribal Priests. It was specifically the Kohathites and only the Kohathites who were allowed to be the Priests of Father, only they were authorized by Father to touch and or carry His most Holy Items.
…for the judgment of the LORD…=How were they to judge and Who were they judging for? For Father! Father told Moses back in Deuteronomy 17:8-13 how judgment was to be, let’s go there and read it: Deuteronomy 17:8 If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; —> These judgments were for the Israelites and them only; hence the phrase “between blood and blood.” It wasn’t meant for foreigners, unless, a foreigner completely agreed to live under all the Commandments and Judgments of the Israelites, then they were not longer considered a foreigner. But, Father, through the verse, is saying, that whenever a controversy arise between fellow Israelites, they were to come before a judge and as we’re about to read in the next verse, the judge was supposed to be a Levite or a priest. [17:9] And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: —> Why was it specified by Father that the judges were supposed to be Levites and Priests? Because, they were the ones who were supposed to be knowledgeable of The Law. If a matter was too difficult for them to decide, they were to take the matter before the High Priest who could take it before Father through the Urim and Thummin. [17:10] And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee: —> Each and every israelite was subject to Father and His Law. [17:11] According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left. —> According to the sentence of the law which they shall teach thee…=This was the great commission of th Priests and the Levites — teaching the People Father’s Commandments, Laws, Judgments and His Word, which was The Law, the Torah, as they knew it. Notice the very next phrase: “thou shalt do, thou shalt not decline from the sentence which they shall show thee” What would have happened to one of our forefathers had they chose to ignore how one of Father’s judges or judgments? [17:12] And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. —> The Israelite who decided they did not want to comply with Father or His Judgment through one of His Priests or Judges, that Israelite was to be put to death. Why? Because, that way, no other Israelite would think they they too could just ignore Father and or His Judgment. Who Commanded this? Father did! [17:13] And all the people shall hear, and fear, and do no more presumptuously..
1A9
II Chronicles 19:9 And he charged them, saying, “Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart. —> Fear=Here is the second usage of the word “fear;” and here it means moral reverence, with a feeling of deep respect, awe and or veneration. So, in other words, the judges were to judge with respect to Father, and the People were to respect the decision of the judges out of respect for Father.
1A10
II Chronicles 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. —> …what cause…blood and blood…=This is talking about criminal cases such as homicide or murder and such.
…law and commandment…=In other words, between interpretation and application of Commandments and Law.
All those who fail to do righteously, whether they be the judges or the People, Trespass against Father YHVH and they can expect His Judgment!
1A11
II Chronicles 19:11 And, behold, Amariah (YAH has said (that is, promised); or, YAH says i.e., promises) (am-ar-yawי-hoo) the chief priest is over you in all matters of the LORD; and Zebadiah (YAH has given; and, YHVH bestowed) (zeb-ad-yawי-hoo) the son of Ishmael (YAH will hear; and, whom YHVH hears) (yish-maw-aleי), 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.” —> Amariah…Zebadiah…= Amariah the High Priest will Be over all matters Religiously and concerning matters of a theological nature whereas, Zebadiah will judge over all secular matters.
Amariah
Amariah=Amariah was the son of Azariah. He was the High Priest during the reign and rule of Jehoshaphat king of the House of Judah. He was the fifth High Priest since the time of Zadok who was at Gibeon during the reign of David. As he was the High Priest, Jehoshaphat put him in charge over all matters Religiously and pertaining to matters concerning a theological nature as we read in II Chronicles 19:11. † For the etymology of the name Amariah, we read the following from Abarim Publications: “The name Amariah consists of two elements. The first part of the name comes from the Hebrew verb אמר (amar), meaning to say or talk: The final part of the name Amariah is יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton; the name of the Lord: YHVH. For a meaning of the name Amariah, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Said. Jones’ Dictionary of Old Testament Proper Names proposes Whom The Lord Spoke Of, i.e., promised. And Brown Driver Briggs (BDB) Theological Dictionary has Yahu Hath Promised.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H568, - אֲמַרְיָה,ss or אֲמַרְיָהוּ, - 'ămaryâh, or 'ămaryâhû, pronounced - am-ar-yawי or am-ar-yawי-hoo, and means: From H559 and H3050; YAH has said (that is, promised); Amarjah, the name of nine Israelites: - Amariah. Total KJV occurrences: 16.. † Now from the Smith’s Bible Dictionary, where we read: “YHVH says i.e., promises. The high priest in the reign of Jehoshaphat II Chronicles 19:11. He was the son of Azariah.”.
Zebadiah
Zebadiah=Father’s Word only provides a genealogy, no age, or history for Zebadiah; as such, the only thing we know of concerning Zebadiah is that he was prince of the House of Judah during the reign and rule of Jehoshaphat as we read in II Chronicles 19:11. † For the etymology of the name Zebadiah, we read the following from Abarim Publications: “The name Zebadiah consists of two elements; the final part comes from יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton; the name of the Lord: YHVH. The first part of the name Zebadiah comes from the verb זבד (zabad), meaning to give: For a meaning of the name Zebadiah, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Has Bestowed. Brown Driver Briggs (BDB) Theological Dictionary proposes Yah Hath Bestowed. Jones’ Dictionary of Old Testament Proper Names has Gift Of The Lord.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2069, - זְבַדְיָה,ss or זְבַדְיָהוּ, - zebadyâh, or zebadyâhû, pronounced - zeb-ad-yawי or zeb-ad-yawי-hoo, and means: From H2064 and H3050; YAH has given; Zebadjah, the name of nine Israelites: - Zebadiah. Total KJV occurrences: 9.. † Now from the Smith’s Bible Dictionary, where we read: “YHVH bestowed. A Levite in the reign of Jehoshaphat (II Chronicles 19:11).”.
Ishmael
Ishmael= Father’s Word only provides a slight genealogy—he was the father of Zebadiah, a prince of the House of Judah during the reign and rule of Jehoshaphat, king of Judah as we read in II Chronicles 19:11—no age, or history for Ishmael. † For the etymology of the name Ishmael, we read the following from Abarim Publications: “The name Ishmael consists of two elements. The first part comes from the verb שמע (shamaי), meaning to hear: The second part of the name Ishmael is אל (El), the common abbreviation of Elohim, the genus God: The name Ishmael means He Will Hear God (Jones’ Dictionary of Old Testament Proper Names) or God Hears (New Open Bible Study Edition (NOBSE) Study Bible Name List). Brown Driver Briggs (BDB) Theological Dictionary lists a stylish El Heareth.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3458, - יִשְׁמָעֵאל, - yishmâ‛ê'l, pronounced - yish-maw-aleי, and means: From H8085 and H410; YAH will hear; Jishmael, the name of Abraham’s oldest son, and of five Israelites: - Ishmael. Total KJV occurrences: 49.. † Now from the Smith’s Bible Dictionary, where we read: “Whom YHVH hears. A man of Judah, father of Zebadiah II Chronicles 19:11.”.
Sept 2021.
This Bible Study was written by Scott Reis and is provided in order to be used as a private Bible Study Tool. Therefore, it may be copied in whole or in part and shared for private Bible Study; however, it may not be reproduced and published as an original work.
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