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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 20
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 19 brought us Jehoshaphat returning to his home in Jerusalem—after having made an alliance and affinity with Ahab the king of the House of Israel, in II Chronicles 18:1, 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—after having joined Ahab in his failed quest to retake Ramoth-gilead from king Ben-hadad of Syria. As the Chapter progressed, Father sent one of His Prophets, Jehu to Jehoshaphat to admonish and chastise him for his actions with Ahab, but, Father through Jehu, also told hime that He was pleased with some of the other works Jehoshaphat had done an was doing, 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 which caused the People of the House of Judah to return their hearts to Father YHVH. The chapter closed with Jehoshaphat setting judges throughout all the cities of Judah and again sending out the Levites and Priests—in Jehoshaphat’s mind, he thought that if Father was pleased with him for initially sending out the Levites and the Priests to teach the People and cause them to draw closer to Father, then doing so again would further cause Father to be pleased with him. Will Jehoshaphat’s thoughts and plans pan out? 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.)
20:1-30 The Kingdom, invaded.
20:1-30 THE KINGDOM, INVADED.
(Introversion and Alternation.)
20:1 Invasion, made and reported.
1A1
II Chronicles 20:1 It came to pass after this also, that the children of Moab (from (her, [the mother’s]) father; and, of his father) (mo-awb), and the children of Ammon (tribal, that is, inbred; and, mountaineers) (am-mo-neeי), and with them other beside the Ammonites, came against Jehoshaphat (YHVH-Judged; or, whom YHVH judges) (yeh-ho-shaw-fawtי) to battle. —> …after this also…=In other words, after the death of king Ahab—as we read in II Kings 3:5 and II Chronicles 18:34—whom Jehoshaphat had joined in battle against Ben-hadad and the Syrians; and the events which took place in our last Chapter II Chronicles 19.
The events we’re reading of here, transpired in the last 2 to 3 years of Jehoshaphat’s reign, rule and life.
The Ammonites and the Moabites were both the descendants of Abraham’s nephew Lot, by his two daughters who got Lot drunk and lay with him after Father destroyed Sodom and Gomorrah. It has been well over 100 years since the Moabites have even thought about coming against Israel, the last time was when David was still king and the House was still united as one House. As for the Ammonites, they haven’t come against Israel since when Saul was king, which makes it closer to 200 years.
Father is not yet done admonishing and chastising Jehoshaphat for his decision of joining affinity and alliance with Ahab; so, now He sends the Moabites and Ammonites against him. How will Jehoshaphat respond?
…other…=The “other” mentioned in this verse, as we’ll read in verse v20:10 below, are those of Mount Seir, which are the Edomites.
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.
Moab
Moab (Moabites, Moabitess)=Moab was the son of Abraham’s nephew, Lot, by his eldest daughter—her name is never mentioned in Father’s Word—Genesis 19:37. It is best to draw a veil over such an incestuous union, testifying as it does to the corrupt influence of Sodom over Lot and his daughters. The descendants of the Moabites and Ammonites—Moab’s half-brother by lot’s younger daughter, and his descendants—were closely related, and covered many chief places in Judah, the Salt Sea and Reuben Genesis 36:35; Exodus 15:15; Judges 3:28. The Moabites were the descendants of Moab, as such, a Moabitess was a female descendant of Moab. The Israelites were commanded to have no dealings with the Moabites Ruth 1:22; 2:2,6; I Kings 11:1; II chronicles 20:1; II Chronicles 24:26. With that being said, Ruth was a Moabitess and she was the grandmother to king David, thus we can assume that Father applies that stipulation to the males only for the most part, or better put, only to those who served other false gods as, Ruth told Naomi—Ruth’s mother-in-law—that she would not leave Naomi to return to her homeland, she would stay with her and serve her God—Father YHVH. † For the etymology of the name Moab, we read the following in Abarim Publications: “ the original meaning is unknown. The word moab is foreign to Hebrew and, reports Brown Driver Briggs (BDB) Theological Dictionary, Moab is known in other ancient languages as Maיaba, Maיbu, Muיaba, etc. However, to a creative Hebrew audience, the name may have sounded like a compilation of two elements: the interrogative particle מה (me), what or מי (mi), who: The second part of the name Moab may remind of the very common word אב (ab), meaning father: Thus the name Moab would carry the meaning of Who’s Your Daddy? or What’s Your Father? A rhetorical question to which the story may easily give rise. Jones’ Dictionary of Old Testament Proper Names takes a different approach and goes with the word מי (may), meaning water: Thus Jones reads Water Of A Father, and explains this to mean seed or progeny. The problem here is that semen is never referred to as a father’s waters.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H4124, - מוֹאָב, - mô'âb, pronounced - mo-awb, and means: From a prolonged form of the prepositional prefix “m-” and H1; from (her (the mother’s)) father; Moab, an incestuous son of Lot; also his territory and descendants: - Moab. Total KJV occurrences: 181.. † Now from the Smith’s Bible Dictionary, where we read: “Of his father. Mo'abites. Moab was the son of the Lot’s eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants Deuteronomy 2:11, but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary Numbers 21:13; Judges 11:18. The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself naturally into three distinct and independent portions: — (1) The enclosed corner or canton south of the Arnon was the “field of Moab”. Ruth 1:1,2,6 etc. (2) The more open rolling country north of the Arnon, opposite Jericho, and up to the hills of Gilead, was the “land of Moab” Deuteronomy 1:5; 32:49 etc. (3) The sunk district in the tropical depths of the Jordan valley Numbers 22:1 etc. The Israelites, in entering the promised land, did not pass through the Moabites Judges 11:18, but conquered the Amorites, who occupied the country from which the Moabites had been so lately expelled. After the conquest of Canaan the relations of Moab with Israel were of a mixed character, sometimes warlike and sometimes peaceable. With the tribe of Benjamin they had at least one severe struggle, in union with their kindred the Ammonites Judges 3:12-30. The story of Ruth, on the other hand, testifies to the existence of a friendly intercourse between Moab and Bethlehem, one of the towns of Judah. By his descent from Ruth, David may be said to have had Moabite blood in his veins. He committed his parents to the protection of the king of Moab, when hard pressed by Saul I Samuel 22:3,4. But here all friendly relations stop forever. The next time the name is mentioned is in the account of David’s war, who made the Moabites tributary II Samuel 8:2; I Chronicles 18:2. At the disruption of the kingdom Moab seems to have fallen to the northern realm. At the death of Ahab the Moabites refused to pay tribute and asserted their independence, making war upon the kingdom of Judah II Chronicles 22:1. As a natural consequence of the late events, Israel, Judah and Edom united in an attack on Moab, resulting in the complete overthrow of the Moabites. Falling back into their own country, they were followed and their cities and farms destroyed. Finally, shut up within the walls of his own capital, the king, Mesha, in the sight of the thousands who covered the sides of that vast amphitheater, killed and burnt his child as a propitiatory sacrifice to the cruel gods of his country. Isaiah, Isaiah 15; 16; 25:10-12 predicts the utter annihilation of the Moabites; and they are frequently denounced by the subsequent prophets. For the religion of the Moabites see CHEMOSH; MOLECH; PEOR. See also Tristram’s “Land of Moab.” Present condition. — (Noldeke says that the extinction of the Moabites was about A.D. 200, at the time when the Yemen tribes Galib and Gassara entered the eastern districts of the Jordan. Since A.D. 536 the last trace of the name Moab, which lingered in the town of Kir-moab, has given place to Kerak, its modern name. Over the whole region are scattered many ruins of ancient cities; and while the country is almost bare of larger vegetation, it is still a rich pasture-ground, with occasional fields of grain. The land thus gives evidence of its former wealth and power. — ED.)”.
Ammonites
Ammonites=The Ammonites were descendants of Ammon, as such, an Ammonitess is a female descendant of Ammon. Ammon was the child of Lot and his younger un-named daughter, who along with her older sister, had an incestuous relationship with their father. Both these girls did so immediately following the destruction of Sodom and Gomorrah. They feared all the earth was destroyed and incorrectly thought that there were no men left upon the earth and to continue repopulating they had to lay with their father. † For the etymology of the name Ammon, we read the folllowing in Abarim Publications: “There’s only one Ammon in the Bible, but he is the arch-father of the Ammonites. Ammon is the incestuous son of Lot — the son of Haran and nephew of Abraham and Nahor — and his unnamed daughter. After the destruction of Sodom, where they used to live, the two daughters of Lot are worried that they will remain childless. And so they concoct the plan of boozing up their father and mating with him when he is passed out. The plan works. Without Lot ever realizing what goes on, the older sister becomes pregnant and gives birth to a boy she names Moab. He will be the father of the Moabites. The younger sister becomes pregnant and gives birth to Ben-ammi. He will be the father of “the sons of Ammon”. The story does not tell how Lot explained to himself the pregnancy of his two daughters without there being any other men around. The name Ammon derives of the verb עמם: The ון upon which the name Ammon ends is a common construction to localize or personify the root. For a meaning of the name Ammon, New Open Bile Study Edition (NOBSE) Study Bible Name List reads A People. Jones’ Dictionary of Old Testament Proper Names proposes Great People, taking the ון extension as an intensitive. Brown Driver Briggs (BDB) Theological Dictionary doesn’t translate the name Ammon, but refers to the noun עם, meaning kinsman.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H5984, - עַמּוֹנִי, - ‛ammônı̂y, pronounced - am-mo-neeי, and means: Patronymic from H5983; Tribal, an Ammonite or (adjectively) Ammonitish: - Ammonite (-s). Total KJV occurrences: 22.. † Now from the Smith’s Bible Dictionary, where we read: “mountaineers. Am'monites, Children of Ammon. A people descended from Ben-ammi, the son of Lot by his younger daughter (Genesis 19:38). Compare Psalms 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi’s half-brother), and sometimes under the same name. Compare (Judges 10:6; II Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (Deuteronomy 2:20) they are said to have dwelt in their place, Jabbok being their border (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely ascribed to them. Their capital city was Rabbath, called also Rabbath Ammon on the Jabbok. We find everywhere traces of the fierce habits of maranders in their incursions.) (I Samuel 11:2; Amos 1:13) and a very high degree of crafty cruelty to their toes (Jeremiah 41:6,7; Judges 17:11,12). Moab was the settled and civilized half of the nation of Lot, and Ammon formed its predatory and Bedouin section. On the west of Jordan they never obtained a footing. The hatred in which the Ammonites were held by Israel is stated to have arisen partly from their denial of assistance, (Deuteronomy 23:4) to the Israelites on their approach to Canaan. But whatever its origin the animosity continued in force to the latest date. The tribe was governed by a king, (Judges 11:12) etc.; (I Samuel 12:12; II Samuel 10:1; Jeremiah 40:14) and by “princes.” (II Samuel 10:3; I Chronicles 19:3) The divinity of the tribe was Molech [MOLECH], and they were gross idolaters.”.
20:2 Invasion, made and reported.
1A2
II Chronicles 20:2 Then there came some that told Jehoshaphat, saying, “There cometh a great multitude against thee from beyond the sea on this side Syria (From the same as H758 the highland; Aram; and, elevated; to be high) (arawmי); and, behold, they be in Hazazon-tamar (division (that is, perhaps row) of (the palm tree); or, pruining of palm trees) (khats-ets-oneי taw-mawrי), which is En-gedi (fount of a kid; or, fountain of a kid) (ane-gehי-dee).”
—> …great multitude…=Father’s Word doesn’t record just how many were supposed to be in this “great multitude;” but, it had to be quite a number considering that it comprised the Moabites, the Ammonites, the Edomites and those on this side of the Dead Sea area, and that is what the phrase “beyond the sea on this side Syria” means.
Syria=For a detailed description of Syria, 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.
Hazazon-tamar
Hazazon-tamar=Hazazon-tamar is only mentioned twice in Father’s Word: the first, in Genesis 14:7, when Abraham went to rescue his nephew Lot from Chedorlaomer and his other kings. It in mentioned in verse Genesis 14:7, that the land was inhabited by the Amalekites and the Ammorites; the second mention of Hazazon-tamar is in II Chronicles 20:2 where we find king Jehoshaphat about to be invaded by the Moabites, the Ammonites, the Edomites and others; Jehoshaphat turns to Father in Prayer and receives Word from Father that he has not need for fear, as the fight is not Jehoshaphat’s but Father’s; Jehoshaphat and the People of Judah can go and watch. The next morning Jehoshaphat and the People of Judah went to the wilderness Tekoa and watched as Father caused the Ammomites and Moabites to turn on the Edomites and slay them all, and then the Ammonites and Moabites turned on each-other and slew each-other. † For the etymology of the name Hazazon-tamar, we read the following in Abarim Publications: “The name Hazazon-tamar obviously consists of two elements. The first part comes from the verb חצץ (hasas), meaning to divide: The second part of our name is the same as the name Tamar, and comes from the noun תמר (tamar), meaning palm tree: For a meaning of the name Hazazon-tamar, both New Open Bible Study Edition (NOBSE) Study Bible Name List and Jones’ Dictionary of Old Testament Proper Names read Pruning Of The Palm. Brown Driver Briggs (BDB) Theological Dictionary interprets only half translates our name and gives חצצון the meaning Of The Palm.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2688, - חַצְצוֹן תָּמָר,ss or חַצֲצֹן תָּמָר, - chatstsôn tâmâr, or chatsătsôn tâmâr, pronounced - khats-ets-oneי taw-mawrי khats-ats-oneי, and means: From H2686 and H8558; division (that is, perhaps row) of (the palm tree; Chatsetson tamar, a place in Palestine: - Hazezon-tamar. Total KJV occurrences: 2.. † Now from the Smith’s Bible Dictionary, where we read: “Pruning of the palm trees. The ancient name of Engedi Genesis 14:7. The name occurs in the records of the reign of (my correction here as, this should read Jehoshaphat not) Hezekiah II Chronicles 20:2.”.
En-gedi
En-gedi=Our first encounter with En-gedi—Joshua 15:62—is when our forefathers were moving into the Promised Land, and En-gedi along with her six suburbs were given to the Tribe of Judah, roughly 1450B.C.. It isn’t mentioned again until some 450 years later as David was on the run from Saul—I Samuel 23:29 and I Samuel 24:1. Then we have another span of time and it isn’t mentioned until David’s great, great, great grand-son Jehoshaphat is on the throne as king—roughly, 180 years, II Chronicles 20:2—and the Moabites and the Ammonites filed quest to invade Judah. † For the etymology of the name En-gedi, we read the following in Abarim Publications: “The name En-gedi consists of two elements. The first part is the common noun עין (ayin), meaning eye, or spring of water: The second part of our name probably comes from the noun גדי (gedi), meaning kid (young animal), from the verb גדה (gdh): For a meaning of the name En-gedi, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Fountain Of A Kid and Jones’ Dictionary of Old Testament Proper Names has the similar Fountain Of The Kid. Brown Driver Briggs (BDB) Theological Dictionary does not offer an explanation of this name.” † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H5872, - עֵין גֶּדִי, - ‛êyn gedı̂y, pronounced - ane gehי-dee, and means: From H5869 and H1423; fountain of a kid; En-Gedi, a place in Palestine: - En-gedi. Total KJV occurrences: 6.. † Now from the Smith’s Bible Dictionary, where we read: “Fount of a kid. A town in the wilderness of Judah, Joshua 15:62, on the western shore of the Dead Sea Ezekiel 47:10. Its original name was Hazezon-tamar, on account of the palm groves which surrounded it II Chronicles 20:2. Its site is about the middle of the western shore of the lake, at the fountain of Ain Jidy, from which the place gets its name. It was immediately after an assault upon the “Amorites that dwelt in Hazezon-tamar,” that the five Mesopotamian kings were attacked by the rulers of the plain of Sodom Genesis 14:7; compare II Chronicles 20:2. Saul was told that David was in the “wilderness of Engedi;” and he took “three thousand men, and went to seek David and his men upon the rocks of the wild goats” I Samuel 24:1-4. The vineyards of Engedi were celebrated by Solomon Song of Solomon 1:14.”.
20:3 Jehoshaphat, fear of Moab.
20:3 Father sought.
1A3
II Chronicles 20:3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah (celebrated; and, praised, celebrated) (yeh-hoo-dawי) —> …feared…=Why was Jehoshaphat in fear of this large invasion force headed his way? I cannot answer that question. What I can say is this (1) when Father sent Jehu to admonish and chastise him back in II Chronicles 19:2, what was Jehoshaphat’s response? He again sent out the Levites and Priests to teach the People and draw their hearts closer to Father, and we see here that he did correctly and gathered the People, proclaimed a fast and sought Father YHVH; but also (2) we read back in II Chronicles 17:14-19 that he was mustering a whooping 1,600,000 war-fighters, so there was no reason to fear. What will he do next?
…set himself to seek the LORD…=This is the Lesson of The Books of The CHRONICLES — seek Father and He will be found, forsake Father and He will forsake you.
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.
20:4 Assemblage to seek Father YHVH.
1A4
II Chronicles 20:4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD. —> What we’re seeing here, is that, not only Jehoshaphat sought Father; but, all the Levites, the Priests, the leaders of each city and community also joined in, in seeking Father, both for His guidance and for His help.
20:5-13 Prayer to Father YHVH.
1A5
II Chronicles 20:5 And Jehoshaphat stood in the congregation of Judah and Jerusalem (founded peaceful; or, the habitation of peace) (Yer-oo-shaw-lahי-im), in the house of the LORD, before the new court, —> This “new court” does not mean that Jehoshaphat made a brand new court, it is saying that he had restored the court which Solomon had originally made when he built the Temple to Father. After building the Temple, Solomon had gathered all Israel together to dedicate Father’s Temple and at that time he also made a platform to stand upon to speak to everybody—it’s called a brasen scaffold in II Chronicles 6:13—Jehoshaphat is probably standing on that same platform addressing the People.
1A6
II Chronicles 20:6 And said, “O LORD God of our fathers, art not Thou God in heaven? and rulest not Thou over all the kingdoms of the heathen? and in Thine hand is there not power and might, so that none is able to withstand Thee? —> These questions by Jehoshaphat in prayer to Father are not because he is seeking an answer from Father. Think more brethren, of what Father tells us through His Prophet Isaiah in Isaiah 43:26 which reads: Isaiah 43:26 Put Me in remembrance: let us plead together: declare thou, that thou mayest be justified.. These words by Jehoshaphat should also put you in remembrance of the words of Jehoshaphat’s great, great, great grand-father David as he was about to turn the kingdom over to his son Solomon, of which we can read of in I Chronicles 29:12, of course, Jehoshaphat, being both, David’s descendant and king, had access to David’s Prayer, it reads: I Chronicles 29:12 Both riches and honour come of Thee, and Thou reignest over all; and in Thine hand is power and might; and in Thine hand it is to make great, and to give strength unto all..
LORD=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.”.
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.”.
1A7
II Chronicles 20:7 Art not Thou our God, Who didst drive out the inhabitants of this land before Thy People Israel, and gavest it to the seed of Abraham Thy friend for ever? —> Again, Jehoshaphat is showing us that he knows his history and has read Father’s Word, he is again reminding Father of His Promises, as here, he reminds Father, that it was Father Who Promised the land that Judah resides in—and Israel too, the Promised Land, the land of Canaan—was Promised to Abraham back in Genesis 12:1-7.
Abraham Thy friend=Three times in Father’s Word is Abraham called such: here, in Isaiah 41:8 and once in the New Testament in James 2:23.
1A8
II Chronicles 20:8 And they dwelt therein, and have built Thee a sanctuary therein for Thy name, saying, —> …built Thee a sanctuary…=David had wanted to build the temple to and for Father in II Samuel 7:1-2 and I Chronicles 22:2; however, Father told David that he would not build Father a Temple, but, that his son Solomon could and would, and he did in I Kings 5:5-7:58 and II Chronicles 5:5-6:38.
1A9
II Chronicles 20:9 ‘If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in Thy presence, (for Thy name is in this house,) and cry unto Thee in our affliction, then Thou wilt hear and help.’ —> Besides a beautiful Prayer, Jehoshaphat is giving us a superb lesson in Father’s Word. Here again, he is reminding Father of His Promise, and teaching us, what and how we should Pray in this time of our current day need. His words recite almost word for word, some of the Prayer of his great, great grand-father Solomon’s Prayer of II Chronicles 6:19-42.
1A10
II Chronicles 20:10 And now, behold, the children of Ammon and Moab and mount Seir (rough; or, hairy, shaggy) (say-eerי), whom thou wouldest not let Israel (he will rule as YAH; or, the prince that prevails with YAH) (Yis-raw-aleי) (secondary map) invade, when they came out of the land of Egypt (land of the copts) (mits-rahי-yim), but they turned from them, and destroyed them not; —> Here, Jehoshaphat is referencing Deuteronomy 2:1-12, where we read that Father commanded Moses and our forefathers to not distress or meddle with the Ammonites, the Moabites, or the Edomites—the last being the descendants of Esau—when He was leading our forefathers up, out of Egypt toward the Promised Land.
Mount Seir
Mount Seir=There are two areas of land named Seir; one was a mountainous region called Mount Seir, and one was a tract of land called “the land of Seir.” Both locations were named for one of Esau’s descendants: Seir. Both locations were closely associated with Edom, for an obvious reason, which is, Esau is Edom—Genesis 36:8 and Esau is the father of the Edomites—Genesis 36:9. To comprehend and understand how this all ties together, we have to know Esau’s genealogy of which we can read in Genesis 36:9-43. Esau’s descendants all inhabited the land of Edom, Idumea and Seir which encompassed the same location. One of Esau’s sons bare Seir who is the Horite—Genesis 36:19 These are the sons of Esau, who is Edom, and these are their dukes. [36:20] These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah, [36:21] And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom.—thus our first encounter with Mount Seir in Father’s Word is in Genesis 14:5-6, where we read: Genesis 14:5 And in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashteroth Karnaim, and the Zuzims in Ham, and the Emims in Shaveh Kiriathaim, [14:6] And the Horites in their mount Seir, unto Elparan, which is by the wilderness.. So, obviously, the Horites were the first inhabitants of Mount Seir. Several centuries later, as Father was leading our forefathers toward the Promised Land, they encamped by Mount Seir for some time. However, by the time that they arrived, Father had caused a rift between the Horites and the Edomites, whereby the Edomites destroyed the Horites and took over the land as we read in Deuteronomy 2:12, which reads: Deuteronomy 2:12 The Horims also dwelt in Seir beforetime; but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which the LORD gave unto them.; further backed-up by Deuteronomy 2:22, which reads: Deuteronomy 2:19 And when thou comest nigh over against the children of Ammon, distress them not, nor meddle with them: for I will not give thee of the land of the children of Ammon any possession; because I have given it unto the children of Lot for a possession.’ [2:20] (That also was accounted a land of giants: giants dwelt therein in old time; and the Ammonites call them Zamzummims; [2:21] A people great, and many, and tall, as the Anakims; but the LORD destroyed them before them; and they succeeded them, and dwelt in their stead: [2:22] As He did to the children of Esau, which dwelt in Seir, when He destroyed the Horims from before them; and they succeeded them, and dwelt in their stead even unto this day: —> What was going on while our forefathers were in bondage to the Egyptians? All the descendants of Esau were messing and mating with the fallen angels and bearing children—the giants—with them, therefore, Father caused them to war against each other and destroy each other. As for the land itself, The Mount and the land run along the east side of the valley of Arabah, from the Dead Sea to the Elanitie Gulf and it extended as far south as the head of the Gulf of Akabah, its eastern border ran along the base of the mountain range where the plateau of Arabia begins. Its northern border is not so accurately determined. † For the etymology of the name Seir, we read the following in Abarim Publications: “The name Seir comes to us from other languages (probably Horite), but written in Hebrew it looks like it has to do with any of the roots שער (sיr). These things considered, the name Seir must have instilled terror in the hearts of anyone who heard it. The Seirites were known as The Hairy Guys, Bucks, and Riders On The Storm. All the more reason to fear the Edomites, who displaced the original Seirites. For a meaning of the name Seir, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Hairy, Shaggy. Jones’ Dictionary of Old Testament Proper Names reads Rough, Bristly.” † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H8165, - שֵׂעִיר, - śê‛ı̂yr, pronounced - say-eerי, and means: formed like H8163; rough; Seir, a mountain of Idumaea and its aboriginal occupants, also one in Palestine: - Seir. Total KJV occurrences: 39. † Now from the Smith’s Bible Dictionary, where we read: “Hairy, shaggy. Mount Seir, one of the landmarks on the north boundary of the territory of Judah Joshua 15:10 only. It lay westward of Kirjath-jearim, and between it and Beth-shemesh. If Kuriel el-Enab be the former and Ain-shems the latter of these two, then Mount Seir cannot fail to be the ridge which lies between the Wady Aly and the Wady Ghurab. In a pass of this ridge is the modern village of Sair.”.
Israel=For a detailed description of Israel, including his birth, his and the Nation’s history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
Egypt=For a detailed description of Egypt, 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.
1A11
II Chronicles 20:11 Behold, I say, how they reward us, to come to cast us out of Thy possession, which Thou hast given us to inherit. —> Jehoshaphat is reminding Father, that though our forefathers did not meddle with the Ammonites, Edomites and Moabites, they have now joined together and are coming to war against him and Judah and take away the land which Father had Promised and given to Israel, even though several centuries have passed.
1A12
II Chronicles 20:12 O our God, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee.” —> Jehoshaphat concludes his Prayer to Father saying that he and Judah have not the strength to fight against the company which is coming against them, will He intercede on their behalf and bring His judgment upon them? How will Father respond? Let’s continue reading and find out.
1A13
II Chronicles 20:13 And all Judah stood before the LORD, with their little ones, their wives, and their children. —> The Prayer has been raised to Father, now they await His answer.
20:14-17 Prophesy given.
1A14
II Chronicles 20:14 Then upon Jahaziel (beheld of YAH; or, whom YAH watches over) (yakh-az-ee-aleי) the son of Zechariah (YAH has remembered; and, YHVH is renowned or remembered) (zek-ar-yawי-hoo), the son of Benaiah (YAH has built; and, made by YAH) (ben-aw-yawי-hoo), the son of Jeiel (carried away of YAH; and, treasured of YAH) (yeh-ee-aleי), the son of Mattaniah (gift of YAH; and, gift YAH) (mat-tan-yawי-hoo), a Levite (attached; or, joined) (lay-veeי) of the sons of Asaph (collector; or, collector of the people) (aw-sawfי), came the Spirit of the LORD in the midst of the congregation; —> So, as all the House of Judah was gathered awaiting Father’s reply, His Spirit came upon Jahaziel who would verbalize and speak Father’s reply. What is He going to say through Jahaziel?
Are you deep in thought and paying attention brethren? What I’m driving at, is this, we read of 5 generations of Asaph’s descendants here in this verse; Jehoshaphat is the fifth king since David was king, and Amariah—the current High Priest—is the fifth High Priest since the time of Zadok — that’s three “fives.” What does the number 5 denote in Biblical numerics? From Dr. Bullinger in first his Appendices in the back of his Companion Bible: “Five denotes Divine grace. It is 4+1. It is God adding His gifts and blessing to the works of His hands. The Heb. Ha'aretz (the earth), by “Gematria” (i.e. the addition of the numerical value of the letters together) is a multiple of four, while Hashamayim (the heavens) is a multiple of five. The Gematria of Caris (charis), the Greek for Grace, is also a multiple of five. It is the leading factor in the Tabernacle measurements.”; and now from his book Number In Scripture: “Five is four plus one (4+1). We have had hitherto the three major Offices of the Godhead. Now we have a further revelation of a People called out from mankind, redeemed and saved, to walk with God from earth to heaven. Hence, Redemption follows creation. Inasmuch as in consequence of the fall of man creation came under the curse and was “made subject to vanity,” therefore man and creation must be redeemed. Thus we have: Father, Son, Spirit, Creation, Redemption. These are the five great mysteries, and five is therefore the number of GRACE.”. Grace is unmerited favor, Jehoshaphat and the People of the House of Israel—just like we His Children today—didn’t deserve His Grace because of Jehoshaphat’s joining alliance and affinity with Israel’s worst king: Ahab; but, they are about to receive His Grace anyway, because they humbled themselves before Him.
Jahaziel
Jahaziel=We get quite a genealogy and pedigree on Jahaziel in II Chronicles 20:14, where we read that he was the son of Zechariah, the son of Benaiah, the son of Jehiel, the son of Mattaniah, who was a descendant of Asaph, who we read in I Chronicles 6:39-43 was a descendant of Levi’s son Gershom. From these genealogies, we gather that Jahaziel was the 17th from Levi. The only thing we read in Father’s Word concerning Jahaziel, is that Father’s Spirit came upon him to answer Jehoshaphat and the People of the House of Judah, immediately after Jehoshaphat Prayed to Father as the Ammonites, the Edomites and the Moabites were about to invade the House of Judah—II Chronicles 20:14. † For the etymology of the name Jahaziel, we read the following in Abarim Publications: “The name Jahaziel consists of two elements. The first part of our name comes from the root group חזה: The final part of the name Jahaziel is אל (El), the common abbreviation of Elohim, which is the Hebrew word for God: For a meaning of the name Jahaziel, New Open Bible Study Edition (NOBSE) Study Bible Name List reads God Sees and Brown Driver Briggs (BDB) Theological Dictionary proposes the similar El Sees. Jones’ Dictionary of Old Testament Proper Names, always slightly more dramatic, suggests He Will Be Seen Of God.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3166, - יַחֲזִיאֵל, - yachăzı̂y'êl, pronounced - yakh-az-ee-aleי, and means: From H2372 and H410; beheld of YAH; Jachaziel, the name of five Israelites: - Jahaziel, Jahziel. Total KJV occurrences: 6. † Now from the Smith’s Bible Dictionary, where we read: “Whom YAH watches over. Son of Zechariah, a Levite of the Bene-Asaph in the reign of Jehoshaphat II Chronicles 20:14.”.
Zechariah
Zechariah=The list of the men named Zechariah in Father’s Word is very extensive; from the Minor Prophet who has a Book named for him, to the Greek spelling of John the Baptist’s father. Here in II Chronicles 20:14, our Zechariah was the son of Benaiah, the son of Mattaniah, of the sons of Asaph and was the father of Jahaziel whom Father’s Spirit came upon during the reign and rule of Jehoshaphat, as the Ammonites, the Edomites and the Moabites were about invade the House of Judah and the Nation cried out to Father. † For the etymology of the name Zechariah, we read the following in Abarim Publications: “The name Zechariah consists of two parts. The final bit is יה, the abbreviated form of the Name of the Lord: יהוה (YHVH). The first segment of the name Zechariah comes from the verb זכר (zakar), meaning to think about or meditate upon: The name Zechariah literally means Yah Remembers or Remembrance of Yah or even Pondering Yahveh. For a meaning of the name Zechariah, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Yahveh Remembers and Jones’ Dictionary of Old Testament Proper Names has Remembered Of The Lord. But following zakar’s meaning of male, we find for the name Zechariah a secondary meaning of Yah’s Male. And that isn’t all that weird considering that the name of the archangel Gabriel means God’s Guy.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H2148, - זְכַרְיָה,ss or זְכַרְיָהוּ, - zekaryâh or zekaryâhû, pronounced - zek-ar-yawי or zek-ar-yawי-hoo, and means: From H2142 and H3050; YAH has remembered; Zecarjah, the name of twenty nine Israelites: - Zachariah, Zechariah. Total KJV occurrences: 43.. † Now from the Smith’s Bible Dictionary, where we read: “YAH is renowned or YAH is remembered. The father of Jahaziel II Chronicles 20:14.”.
Benaiah
Benaiah=The son of Jeiel, the son of Mattaniah, of the sons of Asaph, he was also the father of Zechariah who was the father of Jahaziel upon whom Father’s Spirit came upon to answer Jehoshaphat and the People of the House of Judah, immediately after Jehoshaphat Prayed to Father as the Ammonites, the Edomites and the Moabites were about to invade the House of Judah—II Chronicles 20:14. † For the etymology of the name Benaiah, we read the following from Abarim Publications: “The etymology of the name Benaiah consists of two elements, the final one being יה (YAH) = יהו (YAHU) = יו (YU), which in turn are abbreviated forms of the Tetragrammaton יהוה, 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.”. The first part of the name Benaiah comes from the verb בנה (bana), which is the Hebrew common and ubiquitous verb meaning to build: It should be remembered that the punctuations in the Hebrew text were added to the original during a time when Judaism was competing with Christianity, and every reference to a son of God may be expected to have been obscured. The name Benaiah may mean Son Of God, but New Open Bible Study Edition (NOBSE) Study Bible Name List proposes YHVH Has Built. Jones’ Dictionary of Old Testament Proper Names reads Built Up Of The LORD, and Brown Driver Briggs (BDB) Theological Dictionary offers YAH Hath Built Up.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1141, - בְּנָיָה or בְּנָיָהוּ, - benâyâh or benâyâhû, pronounced - ben-aw-yawי or ben-aw-yawי-hoo, and means: From H1129 and H3050; YAH has built; Benajah; the name of twelve Israelites. Total KJV occurrences: 42.. † Now from the Smith’s Bible Dictionary, where we read: “Made by the LORD. A Levite of the sons of Asaph. II Chronicles 20:14.”.
Jeiel
Jeiel=The son of Mattaniah, the of the sons of Asaph, he was also the father of Benaiah who was the father of Zechariah who was the father of Jahaziel upon whom Father’s Spirit came upon to answer Jehoshaphat and the People of the House of Judah, immediately after Jehoshaphat Prayed to Father as the Ammonites, the Edomites and the Moabites were about to invade the House of Judah—II Chronicles 20:14. † Abarim Publications does not provide an etymology for the name Jeiel, and as such, neither can I. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3273, - יְעִיאֵל, - ye‛ı̂y'êl, pronounced - yeh-ee-aleי, and means: From H3261 and H410 Carried away of YAH; Jeiel, the name of six Israelites: - Jeiel, Jehiel. Compare H3262. Total KJV occurrences: 13.. † Now from tjhe Smith’s Bible Dictionary, where we read: “Treasured of YAH. A Gershonite Levite, one of the Bene-Asaph, forefather of Jahaziel in the time of King Jehoshaphat II Chronicles 20:14.”.
Mattaniah
Mattaniah=A descendant of the sons of Asaph, he was also the father of Benaiah who was the father of Zechariah who was the father of Jahaziel upon whom Father’s Spirit came upon to answer Jehoshaphat and the People of the House of Judah, immediately after Jehoshaphat Prayed to Father as the Ammonites, the Edomites and the Moabites were about to invade the House of Judah—II Chronicles 20:14. † For the etymology of the name Mattaniah, we read the following from Abarim Publications: “The name Mattaniah is really a compilation of two names, the latter one being יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh. The first part of Mattaniah is the name Mattan, which is equal to the noun מתן (mattan), meaning gift, from the verb נתן (natan), meaning to give: For a meaning of the name Mattaniah, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Gift Of Yahveh and Jones’ Dictionary of Old Testament Proper Names has the similar Gift Of The Lord. Brown Driver Briggs (BDB) Theological Dictionary does not translate this name.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H4983, - מַתַּנְיָה,ss or מַתַּנְיָהוּ, - mattanyâh, or mattanyâhû, pronounced - mat-tan-yawי or mat-tan-yawי-hoo, and means: From H4976 and H3050; gift of YAH; Mattaniah, the name of ten Israelites. Total KJV occurrences: 16.. † Now from the Smith’s Bible Dictionary, where we read: “Gift of YHVH. A descendant of Asaph, and ancestor of Jahaziel the Levite, in the reign of Jehoshaphat II Chronicles 20:14.”.
Levites
Levites=The Levites were descended from Levi, who was the third son of Jacob, the son of Isaac, the son of Abraham. He bare three sons: Gershon, Kohath, and Merari, all three were born prior to the faminine and our forefathers having to flee down into Egypt to find food to survive. All three died while in captivity to the Egyptians; however, Father’s Word does not say how old Gershon or Merari were, or in what year they died; but, It does tell us that Kohath lived to be 133 years old. Gershon bare Libni and Shimi. Kohath bare Amram, Izhar, Hebron and Uzziel. Amram married his aunt, Levi’s daughter, Kohath’s sister, Jochebed, who bare unto Amram: Aaron, Miriam and Moses. Merari bare Mahali and Mushi. It was Kohath’s grandchildren: Aaron, Miriam, Moses, and then Aaron’s sons: Nadab, Abihu, Eleazar and Ithamar and then their descendants, upon whom Father choose to bestow His Priesthood. The descendants of Gershon and Merari and Kohath’s other sons Izhar, Hebron and Uzziel were not allowed to be the Priests, they were to assist the Priests—if you’ve never heard the saying, “not all Levites were Priests; but, you had to be a Levite to be a Priest,” then either you haven’t read and studied Father’s Word, or you haven’t been taught His Word Properly. Moses is included in this grouping, as he was Aaron and Miriam’s younger brother, and it was he whom Father choose to lead our forefathers up out of their bondage to the Egyptians. We read in Leviticus 8 of Father consecrating Aaron and his four sons into the Priesthood; however, sadly, two Chapters later, in Leviticus 10, we read that Father struck Nadab and Abihu dead because they tried to offer strange fire before Father and His Altar. They died as an example to the Priesthood to not to mess with Father when they were performing their duties of Priest. We read of the Levites Inheritance and Blessing in Numbers 18:20-21 and Deuteronomy 33:8-11, which read: Numbers 18:20 And the LORD spake unto Aaron, “Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. [18:21] And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. —> There is no finer inheritance. During the Blessing of Moses in Deuteronomy 33 we read: Deuteronomy 33:8 And of Levi he said, “Let Thy Thummim and thy Urim be with Thy holy one, Whom Thou didst prove at Massah, And with whom thou didst strive at the waters of Meribah; [33:9] Who said unto his father and to his mother, ‘I have not seen him; ’ Neither did he acknowledge his brethren, Nor knew his own children: For they have observed Thy word, And kept Thy covenant. [33:10] They shall teach Jacob Thy judgments, and Israel Thy law: they shall put incense before Thee, and whole burnt sacrifice upon Thine altar. [33:11] Bless, LORD, his substance, And accept the work of his hands: Smite through the loins of them that rise against him, And of them that hate him, that they rise not again.” —> Levi’s descendants would become the High Priest and Priest line; and, as such, the High Priest would bear the Urim and Thummim, the two stones which in the Hebrew language means “lights,” and “perfection.” “Lights” in the manner that brought all judgments of gilt to light, and “perfection” for moral perfection, and thus, innocence. The two stones were part of the Priest’s Breastplate and worn in a bag which was attached to the Breastplate. When any legal decision needed to be made, the Priest had to be present, especially concerning land or of the such. The Thummim stone would be cast down and the way the stone landed determined innocence or guilt. If a moral decision was to be made the Urim stone was cast, and the pointing determined it to be yes or no, guilt or innocence. The decisions were made on yes or no, right or wrong, and—though this is a bad analogy, it’ll still put it forth—it was sort of like flipping a coin to see what the answer would be; however, the reality was, that Father had complete control over the two stones, for it was at His command that the Levites used this method to receive their answer, or judgment. The Levitical Priests were also Father’s choice who shall teach all of the tribes the full Commandments, Judgments, Laws, Ordinances and Statutes of our Father. Now, as to the numbering of the Levites in The Book of Numbers, the Levites were left out of the numbering of the House of Israel, because Father numbered them separately in Numbers 3 where we read their numbers were: 22,300 males a month old and up; but, in Numbers 4, their numbers were 8,580 ages 30-50. The Levites encampment as they came out of Egypt and wandered in the wilderness, was in the midst of the camp, surrounded by all the other Tribes. The sign on the Levites Standard, was Libra, or more anciently “the Altar.” † For the etymology of the name Levi, we read the following in Abarim Publications: “There is some controversy about the etymology of the name Levi. Brown Driver Briggs (BDB) Theological Dictionary suggests that the name Levi was derived from the word Levite, instead of vice versa, and that the word Levite has to do with a Minaean word for priest. Another suggestion is that the name Levi (לוי) is derived from the name Leah (לאה) and means Weary, rather than something else. Harris Archer Waltke (HAW) Theological Wordbook of the Old Testament disagrees with this kind of ‘strong disclaimers’ and (as does New Open Bible Study Edition (NOBSE) Study Bible Name List) derives the name Levi from the verb לוה (lawa) meaning join, be joined. This is the verb that Leah uses when she names Levi, “Now this time my husband will be joined to me, because I have borne to him three sons” (Genesis 29:34).. † Now from the Strong’s Concordance, we find it is Hebrew word number: H3881, - לֵוִיִּי,ss or לֵוִי, - lêvı̂yı̂y, or lêvı̂y, pronounced - lay-vee-eeי or lay-veeי, and means: Patronymic from H3878; a Levite or descendant of Levi: - Levite. Total KJV occurrences: 283.. † Now from the Smith’s Bible Dictionary, where we read: “Descendants of Levi. Sometimes the name extends to the whole tribe, the priests included, Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3, 41, etc.; sometimes only to those members of the tribe who were not priests and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of “the priests the Levites,” Joshua 3:3; Ezekiel 44:15. The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall naturally into four great periods: I. The time of the exodus. — There is no trace of the consecrated character of the Levites till the institution of a hereditary priesthood in the family of Aaron, during the first withdrawal of Moses to the solitude of Sinai Exodus 24:1. The next extension of the idea of the priesthood grew out of the terrible crisis of Exodus 32. The tribe stood forth separate and apart, recognizing even in this stern work the spiritual as higher than the natural. From this time they occupied a distinct position. The tribe of Levi was to take the place of that earlier priesthood of the first-born as representatives of the holiness of the people. At the time of their first consecration there were 22,000 of them, almost exactly the number of the first-born males in the whole nation. As the tabernacle was the sign of the presence among the people of their unseen King, so the Levites were, among the other tribes of Israel, as the royal guard that waited exclusively on him. It was obviously essential for their work as the bearers and guardians of the sacred tent that there should be a fixed assignment of duties; and now accordingly we meet with the first outlines of the organization which afterward became permanent. The division of the tribe into the three sections that traced their descent from the sons of Levi formed the groundwork of it. The work which they all had to do required a man’s full strength, and therefore, though twenty was the starting-point for military service, Numbers 1, they were not to enter on their active service till they were thirty Numbers 4:23, 30, 35. At fifty they were to be free from all duties but those of superintendence Numbers 8:25, 26. (1) The Kohathites, as nearest of kin to the priests, held from the first the highest offices. They were to bear all the vessels of the sanctuary, the ark itself included Numbers 3:31; 4:15; Deuteronomy 31:25. (2) The Gershonites had to carry the tent-hangings and curtains Numbers 4:22-26. (3) The heavier burden of the boards, bars, and pillars of the tabernacle fell on the sons of Merari. The Levites were to have no territorial possessions. In place of them they were to receive from the others the tithes of the produce of the land, from which they, in their turn, offered a tithe to the priests, as a recognition of their higher consecration Numbers 18:21, 24, 26; Nehemiah 10:37. Distinctness and diffusion were both to be secured by the assignment to the whole tribe of forty-eight cities, with an outlying “suburb,” Numbers 35:2, of meadowland for the pasturage of their flocks and herds. The reverence of the people for them was to be heightened by the selection of six of these as cities of refuge. Through the whole land the Levites were to take the place of the old household priests, sharing in all festivals and rejoicings Deuteronomy 12:19; 14:26, 27; 26:11. Every third year they were to have an additional share in the produce of the land Deuteronomy 14:28; 26:12. To “the priests the Levites” was to belong the office of preserving, transcribing and interpreting the law Deuteronomy 17:9-12; 31:26. II. The period of the judges. — The successor of Moses, though belonging to another tribe, did all that could be done to make the duty above named a reality. (this author and writer of this Study strongly disagrees with this next statement of Dr. Smith, as this was a purposeful infiltration and invasion by the Hivites, and sadly, our forefather assigned them the duties they did, the Hivites should never have been allowed near Father’s Altar) The submission of the Gibeonites enabled him to relieve the tribe-divisions of Gershon and Merari of the most burdensome of their duties. The conquered Hivites became “hewers of wood and drawers of water” for the house of Jehovah and for the congregation Joshua 9:27. As soon as the conquerors had advanced far enough to proceed to a partition of the country, the forty-eight cities were assigned to them. III. The monarchy. — When David’s kingdom was established, there came a fuller organization of the whole tribe. Their position in relation to the priesthood was once again definitely recognized. In the worship of the tabernacle under David, as afterward in that of the temple, the Levites were the gatekeepers, vergers, sacristans, choristers, of the central sanctuary of the nation. They were, in the language of I Chronicles 23:24-32, to which we may refer as almost the locus classicus on this subject, “to wait on the sons of Aaron for the service of the house of Jehovah, in the courts, and the chambers, and the purifying of all holy things.” They were, besides this, ”to stand every morning to thank and praise Jehovah, and likewise at even.” They were, lastly, ”to offer”—i.e., to assist the priest in offering—“all burnt sacrifices to Jehovah in the sabbaths and on the set feasts.” They lived for the greater part of the year in their own cities, and came up at fixed periods to take their turn of work I Chronicles 25, 26. The educational work which the Levites received for their peculiar duties, no less than their connection, more or less intimate, with the schools of the prophets, would tend to make them the teachers of the others, the transcribers and interpreters of the law, the chroniclers of the times in which they lived. (Thus they became to the Israelites what ministers and teachers are to the people now, and this teaching and training the people in morality and religion was no doubt one of the chief reasons why they were set apart by God from the people, and yet among the people.—Ed.) The revolt of the ten tribes, and the policy pursued by Jeroboam, who wished to make the priests the creatures and instruments of the king, and to establish a provincial and divided worship, caused them to leave the cities assigned to them in the territory of Israel, and gather round the metropolis of Judah II Chronicles 11:13, 14. In the kingdom of Judah they were, from this time forward, a powerful body, politically as well as ecclesiastically. IV. After the captivity. — During the period that followed the captivity the Levites contributed to the formation of so-called Great Synagogue. They, with the priests, formed the majority of the permanent Sanhedrin, and as such had a large share in the administration of justice even in capital cases. They appear but seldom in the history of the New Testament.”.
Asaph
Asaph=For a detailed description of Asaph, 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.
1A15
II Chronicles 20:15 And he said, “Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, ‘Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God’s. —> Father speaking through Jahaziel—and remember brethren, as Jahaziel is a descendant of Asaph, that would make him one of the Levitical Singers, or Musicians, and like Asaph, Ethan and Heman, all were Levitical Singers who were appointed to sound with cymbals of brass and with harps, they were also Prophets.
…and thou king Jehoshaphat…=Notice Father is directly, individually and specifically calling out Jehoshaphat here. What is He going to say?
…the battle is not yours, but God’s=Again, this is Father speaking through His Prophet Jahaziel, and He says the battle is His! This reminds me of Ahab two Chapters ago—when Father was planning with His Host as to who would go and be a lying spirt in Ahab’s false prophets, in order to deceive him to go into battle and get himself killed, not a place where I’d ever like to find myself—I wouldn’t want to be an enemy of Father and try and battle against Him. Several other battles concerning Father come to mind also brethren: The battle at the end of the First Earth Age when satan rebelled and drew that third of Father’s Children to rebel with him; The battle which will transpire just prior to the close of This Age of Flesh man, when Michael and his angels battle against satan and his angels; and also the battle just as this Age is closing at the sounding of the seventh trump — the battles of armageddon, gog and hamongog, that battle too is Father’s, and HE WILL HAVE THE VICTORY!
1A16
II Chronicles 20:16 To morrow go ye down against them: behold, they come up by the cliff (ascent or elevation) of Ziz (bloom; and, projection) (tseets); and ye shall find them at the end of the brook (valley or desert), before the wilderness of Jeruel (founded of YAH; and, founded by YAH) (yer-oo-aleי). —> Brethren, can you get any better inside information than this? Here Father is telling Jehoshaphat and the People of Judah where to go and stand in order that they have a front-row-seat to watch what Father is about to do to His enemies.
Ziz
Ziz=The cliff of Ziz is mentioned only one time in Father’s Word—II Chronicles 20:16. The clift of Ziz was supposed to be at a steep pass, or cliff, near En-gedi, on the western edge of the Dead Sea, and passing up the mountains toward the territories of the House of Judah; its western border overlooked the desert valley of Jeruel which was where Father told Jehoshaphat and the People of the House of Judah to go and watch as He destroyed the Ammonites, the Edomites and the Moabites—He did this by having the Ammonites and the Moabites first destroy the Edomites, and after they had done so, they turned on each other and destroyed each other—as they were about to invade Judah. † For the etymology of the name Ziz, we read the following in Abarim Publications: “The name Ziz is identical to the noun ציץ (sis) meaning blossom: For a meaning of the name Ziz, New Open Bible Study Edition (NOBSE) Study Bible Name List reads an interpretative Brightness and Jones’ Dictionary of Old Testament Proper Names has a more specific Flower. Brown Driver Briggs (BDB) Theological Dictionary gives no interpretation of our name but does confirm it is identical to the noun(s) meaning blossom and flight.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6732, - צִיץ, - tsı̂yts, pronounced - tseets, and means: Same as H6731; bloom; Tsits, a place in Palestine: - Ziz. Total KJV occurrences: 1.. † Now from the Smith’s Bible Dictionary, where we read: “Projection. The cliff of, the pass by which the horde of Moabites, Ammonites, and Mehunim made their way up from the shores of the Dead Sea to the wilderness of Judah near Tekoa II Chronicles 20:16 only; comp. 20:20. It was the pass of Ain Jidy—the very same route which is taken by the Arabs in their marauding expeditions at the present day.”.
Jeruel
Jeruel=Jeruel is only mentioned one time in Father’s Word—II Chronicles 20:16—where we read, that Father through His Prophet Jahaziel, prophesied that King Jehoshaphat should meet the hordes of Ammonites, the Edomites and the Moabites, after they had come up by the “ascent of Ziz,” “at the end of the valley, before the wilderness of Jeruel.” † For the etymology of the name Jeruel, we read the following in Abarim Publications: “The name Jeruel consists of two elements, the final one being אל (El), the common abbreviation of Elohim, the genus God: The first part of our name comes from the verb ירה (yara), which in the Bible means to throw, cast or shoot, but which in other languages might mean to found: For a meaning of the name Jeruel, all consulted sources go with the verb ירה (yara), which all render the meaning of to found: New Open Bible Study Edition (NOBSE) Study Bible Name List has Founded By God. Jones’ Dictionary of Old Testament Proper Names says Founded Of God. And Brown Driver Briggs (BDB) Theological Dictionary has the similar Founded Of El.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H3385, - יְרוּאֵל, - yerû'êl, pronounced - yer-oo-aleי, and means: From H3384 and H410; founded of YAH; Jeruel, a place in Palestine: - Jeruel. Total KJV occurrences: 1.. † Now from the Smith’s Bible Dictionary, where we read: “Founded by YAH. The wilderness of, the place in which Jehoshaphat was informed by Jahaziel the Levite that he should encounter the hordes of Ammon, Moab, and the Mehunims II Chronicles 20:16. The name has not been met with.”.
1A17
II Chronicles 20:17 Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you.’x” —> Father told them that they were to not be afraid to go up onto the elevation of Ziz, so that they could watch what He was about to perform against this invading force of heathen.
…stand ye still…=We’ve heard this saying before in Father’s Word brethren. These words are almost word-for-word what Moses told our forefathers as they were fleeing Egypt as we read in Exodus 14:13, which reads: Exodus 14:13 And Moses said unto the people, “Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. [14:14] The LORD shall fight for you, and ye shall hold your peace.”.
…fear not, nor be dismayed…=Brethren, as we watch the insane events in the world unfolding before us today, we too need to hear and obey Father’s Words — fear not. I, myself can get wrapped around the axel and allow all this to entrap me, but, I too, need to heed these words, Father is in charge and He has all this for action. Check out this word “dismayed” in your Strong’s Concordance, you’ll find that it is Hebrew word number: H2865, - חָתַת, - châthath, pronounced - khaw-thathי, and means: A primitive root; properly to prostrate; hence to break down, either (literally) by violence, or (figuratively) by confusion and fear: - abolish, affright, be (make) afraid, amaze, beat down, discourage, (cause to) dismay, go down, scare, terrify. Total KJV occurrences: 48.. As I said at the opening of this paragraph, we need to not have any fear, because Father is with us and He is in charge.
20:18 Praise.
1A18
II Chronicles 20:18 And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD. —> Jehoshaphat and all the People of Judah humbled themselves and prostrated themselves before Father—no, Father wasn’t there physically manifesting Himself as He did by cloud or by fire, I’m speaking figuratively—giving Him Praise and Thanks for His answering their Prayers and showing Grace unto them. They are not done yet brethren.
20:19 Praise.
1A19
II Chronicles 20:19 And the Levites, of the children of the Kohathites (patronymic from H6955, to ally oneself; allied; or, assembly) (ko-haw-theeי), and of the children of the Korhites (patronymic from H7141, ice; or, descendant of Korah) (kor-kheeי), stood up to praise the LORD God of Israel with a loud voice on high. —> All the descendants of Levi’s son Kohath, stood before Father’s Tabernacle and the People, singing Praises to Father with a joyous, proud voice.
Kohathites
Kohathites=The Kohathites were descended from Levi’s son: Kohath. Kohath bare four sons: Amram, Izhar, Hebron and Uzziel, and then he died at the age of 133 years old, while still in captivity to the Egyptians. It was only Amram’s son Aaron and his descendants who were allowed to be Father’s Priests. If you’ve never heard the phrase “not all Levites are Priests; but, you had to be a Levite to be a Priest,” then either you haven’t been taught Father’s Word Properly, or you haven’t taken the time to read and study Father’s Word for yourself, because, it will only be through Kohath that the Priesthood will be established. Levi’s sons Gershon and Merari and Kohath’s other sons: Izhar, Hebron and Uzziel will assist and support the Priesthood; but, they will not be part of the Priesthood. Their assistance was especially noteworthy as our forefathers wandered the wilderness for those 38 years, as both the Gershonites and the Merarites were instrumental in disassembling, carrying, and reassembling the boards, cloth, hardware and such of Father’s Tabernacle. Let’s turn to Numbers 3:28 and read of the responsibility of Kohath’s descendants concerning their Ministerial\Priestly Duties: Numbers 3:28 In the number of all the males, from a month old and upward, were eight thousand and six hundred, keeping the charge of the sanctuary. —> So, we see that the Kohathites charge was Father’s Sanctuary. Let’s skip down to verse v3:31 and read what else was their charge: Numbers 3:31 And their charge shall be the ark, and the table, and the candlestick, and the altars, and the vessels of the sanctuary wherewith they minister, and the hanging, and all the service thereof. —> Their duties and responsibilities include but are not limited to the sanctuary and the instruments thereof; but, they also have the responsibility for Father’s Ark. Whenever the encampment moves, these are all the things they are responsible for taking down, carrying and then setting up when they stop, plus carrying Father’s Ark. [3:32] And Eleazar the son of Aaron the priest shall be chief over the chief of the Levites, and have the oversight of them that keep the charge of the sanctuary. —> This is obviously after Eleazar’s father—Kohath’s grandson—Aaron had died and returned Home to Father. Eleazar’s duties and responsibilities include not only being a priest, but also, he was to ensure that the sanctuary was properly taken care of. The Tribe of Levi’s encampment as they came out of Egypt and wandered in the wilderness, was in the midst of the camp, surrounded by all the other Tribes; the Kohathites’s particular encampment, was beside the Tabernacle, southward. † For the etymology of the name Kohathites, we read the following from Abarim Publications: “Some commentators (New Open Bible Stusy Edition (NOBSE) Study Bible Name List, and the Jones’ Dictionary of Old Testament Proper Names) relate this name to a root that may or may not be used in the Bible (yes, namely in Genesis 49:10, says Alfred Jones, no say most others) but which occurs in cognate languages: the verb קהת (qahath), meaning to collect or assemble. Others rumor about another unused root that means allegiance, or relations with the verb קהה (qaha), be blunt or dull, as used in Jeremiah 31:29 or Ecclesiastes 10:10. Jones’ Dictionary of Old Testament Proper Names points towards the Shiloh prophecy of Genesis 49:10, one of two places in the Bible where the word קהת occurs not in the meaning of the name Kohath (the other being Proverbs 30:17). Jones generously translates this word here with gathering (“and to him shall the gathering of the people be”), but others are not so sure. The meaning of this word is somewhat disputed, reveals Harris Archer Waltke (HAW) Theological Wordbook of the Old Testament. Most popular translations derive it from the noun יקהה (yiqha), meaning obedience, from the assumed root יקה (yqh): The Septuagint, however, and with it some modern translations, connect this word to קוה (qawa), to wait for, hope, expect, and translate this word with expectation: The contexts of both occurrences of the illusive word קהת and thus the name Kohath, seem to favor the meaning of Obedience, which would also makes the most sense as meaning of the name of this famous Levite. For a meaning of the name Kohath, NOBSE Study Bible Name List appears to join Jones’ Dictionary of Old Testament Proper Names, or goes with קוה (qawa II) and reads Assembly. Jones’ Dictionary of Old Testament Proper Names reads Congregation. Brown Driver Briggs (BDB) Theological Dictionary does not interpret our name and lists it alphabetically, and not under some specific root.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H6955, - קְהָת, - qehâth, pronounced - keh-hawthי, and means: From an unused root meaning to ally oneself; allied; Kehath, an Israelite: - Kohath. Total KJV occurrences: 32.. † Now from the Smith’s Bible Dictionary, where we read: “Assembly. Second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name Genesis 46:11; Exodus 6:16. In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels Numbers 4:1. ... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, Genesis 46:11 that his sister was Jochebed, Exodus 6:20 and that he lived to the age of 133 years Exodus 6:18.”.
Korhites
Korhites=The Korhites were descended from Korah, the son of Izhar—also known as, or called Amminadab—the son of Kohath, the son of Levi, the son of Jacob, the son of Isaac, the son of Abraham. Korah’s sons were Assir, Elkanah, and Abiasaph. Korah himself died—as can be read in Numbers 16—when he, Dathan and some 250 princes of Israel challenged Moses and Aaron, telling them that they took too much upon themselves, that Father had not chosen them to lead Israel. Moses replied, that the next day, Father would reveal who He Chose, that Korah and all 250 of his men should fill their censers with fire, put incense upon the fire and then stand before the door of Father’s Tabernacle. The next morning they did so, and then Moses told everybody that whoever wanted to stand with Korah and his company, to stand by them, but everybody else should move away from them, as Father was about to reveal who He Chose. Father then caused an earthquake, whereby He opened the earth and swallowed all those who stood by Korah and his company. Not all of Korah’s family stood by him and perished, as there were some whose descendants later became the Levitical Singers and performed other duties as well. We read in many places in The Books of the CHRONICLES that they were the Porters, the Keepers of the Gate, had charge over the Treasuries and such, see I Chronicles 9:15-33; I Chronicles 15:8-28; there are 12 Psalms—poems or songs—written to or for Asaph, see: Psalms 50:1; Psalms 73:1; Psalms 74:1; Psalms 75:1; Psalms 76:1; Psalms 77:1; Psalms 78:1; Psalms 79:1; Psalms 80:1; Psalms 81:1; Psalms 81:1; and Psalms 83:1. † For the etymology of the name Korhites, we read the following from Abarim Publications: “The name Korah comes from the root group קרח (qarah): The name Korah is identical to the word קרח (qerah), meaning frost. Hence Jones’ Dictionary of Old Testament Proper Names translates this name with Ice or Hail. New Open Bible Study Edition (NOBSE) Study Bible Name List and Brown Driver Briggs (BDB) Theological Dictionary, however, derive Korah from the identical root קרח (qarah), to be bald. Hence NOBSE and BDB both read Baldness, although BDB adds a question mark.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H7145, - קָרְחִי, - qorchı̂y, pronounced - kor-kheeי, and means: Patronymic from H7141; ice; a Korchite (collectively) or descendant of Korach: - Korahite, Korathite, sons of Kore, Korhite. Total KJV occurrences: 8.. † Now from the Smith’s Bible Dictionary, where we read: “Descendants of Korah. Kor’ahite, I Chronicles 9:19, 31, Kor’-hite, or Kor’athite, that portion of the Kohathites who were descended from Korah. They were an important branch of the singers, II Chronicles 20:19; hence we find eleven psalms (or twelve, if Psalms 43 is included under the same title as Psalms 42) dedicated or assigned to the sons of Korah, viz., Psalms 42, 44-49, 84, 85, 87, 88.”.
20:20-25 Prophesy, fulfilled.
1A20
II Chronicles 20:20 And they rose early in the morning, and went forth into the wilderness of Tekoa (trumpet; and, a stockade) (tek-oי-ah): and as they went forth, Jehoshaphat stood and said, “Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe His prophets, so shall ye prosper.” —> Jehoshaphat and the People of Judah rose early in the morning as Father had instructed and just prior to stepping through the gate of the city, Jehoshaphat stopped to address the People, telling them to have Faith and Trust in Father, as He Will bring to pass the Judgment against the Ammonites, the Moabites and the Edomites the Judgment which He prophesied through His Prophet Jahaziel.
Tekoa was a wilderness of about 4 or 5 acres, roughly 12 miles from Jerusalem and visible from Bethlehem in a southerly, south-east direction. It was also accessible from En-gedi which we read of in v20:2 above and from the cliff of Ziz which we read of in v20:16 to their east.
Tekoa=For a detailed description of Tekoa, including the town’s history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
1A21
II Chronicles 20:21 And when he had consulted with the People, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, “Praise the LORD; for his mercy endureth for ever.” —> Singers=Here, we see that Jehoshaphat gathered the Levitical singers, the sons of Asaph to lead the People, I say lead, because, that was exactly where Jehoshaphat put them—“…they went out before the army…”—out in front, leading the way. Again, as they’re going, the singers are playing on their instruments and singing the Praises of Father YHVH.
Remember brethren, the Ammonites, the Edomites and the Moabites were coming to attack and invade Judah, and as they were gathered, preparing for the attack; here come Jehoshaphat and the People of Judah heading towards them with the Levitical singers out in front, playing on their instruments and singing the Praises of Father. Can you imagine the looks of surprise on their faces, and the questioning in their hearts as to what’s going on? They may not have comprehended; however, the People of Judah sure knew and are demonstrating that they know and understand that this battle is Father YHVH’s; that, they will not be engaging in this battle, Father will be doing all fighting through His Spirit.
1A22
II Chronicles 20:22 And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. —> The LORD set ambushments=There is some controversy among the different “scholars” as to what actually took place here brethren. Some men foolishly try and think that the Yod—“J”—was an abbreviation for “Judah;” however, the Targum—explanations of the Hebrew Scriptures in Chaldaic (Western Aramaic) for the benefit of those Jews who had partially or completely ceased to understand the sacred tongue—clearly interprets these ambushmenteers as angelic beings. Father’s Word also clearly tells us that these ambushmenteers are not men, that “He set these ‘liers in wait’x” in array, they were His Heavenly Host which He set in hiding—still in their Spiritual bodies, in His dimension—on either side of the battle field, waiting to attack the Ammonites, the Edomites and the Moabites, should the need arise—think of Elisha and his servant in II Kings 6:15-17, where we read “the mountain was full of horses and chariots of fire round about Elisha,” and then also Father’s Spirit as the Angel of the LORD in II Kings 19:34-35 where we read “And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.”.
So, what happened?
1A23
II Chronicles 20:23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. —> Father caused The Ammonites and the Moabites to turn on the Edomites, and they killed every one of them; then, He caused the Ammonites and the Moabites to turn on each other, whereby they too completely slew each other.
20:24 Father delivers Judah.
1A24
II Chronicles 20:24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped. —> There wasn’t one single man left alive after the Ammonites, the Moabites destroyed the Edomites and then destroyed each other.
1A25
II Chronicles 20:25 And when Jehoshaphat and his People came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much.
—> …dead bodies…=The Vulgate—Latin Bible used by the Roman Catholic Church, primarily translated by Jerome, in 1546, the Council of Trent decreed that the Vulgate was the exclusive Latin authority for the Bible—translates this phrase “dead bodies” apparel, in other words, clothing.
…they were three days in gathering of the spoil…=Remember brethren, we read back in verse v20:4 above, “Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD,” so, just about every person in Judah was here watching the Salvation of Father at work for them; and now, there is so much spoils of war, because there was such a large invasion force, that it took all the People of Judah, three days to gather-up all the spoils of war.
Why would it take the People of Judah three days to gather-up all the spoils of war? Why would there be so much? Why would the Ammonites, the Edomites and the Moabites have that much booty with them as they came to make war against Judah? The most probable answer, is because, they weren’t just coming to make war against Judah, their plan was to destroy all the People of Judah, and then move into the cities of Judah lock-stock-and-barrel. They planned to move into the land and inhabit the Peoples houses.
The one thing the Ammonites, the Moabites and the Edomites hadn’t figured into their equation was what Jehoshaphat had done back in II Chronicles 17:7-10 and II Chronicles 19:4, whereby he sent the princes, the Levites and the Priests out to all the People of Judah, Teaching them Father’s Law from His Law, causing the People to joyfully return their hearts to Father. The People now see their reward for returning their hearts to Father.
20:26-28 Assemblage of the People to Bless Father YHVH.
1A26
II Chronicles 20:26 And on the fourth day they assembled themselves in the valley of Berachah (prosperity, blessing; or, blessing) (ber-aw-kawי); for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day. —> The People knew and understood that it was Father Who gave them their Blessing, therefore, they in-turn Blessed Father by giving Him the Honor, Respect, Reverence and Worship He deserves. People ask all the time: how can I Bless Father? The answer to this question is simple, we find the answer to that in His Word, in Hosea 6:6, which reads: Hosea 6:6 For I desired mercy (Love) and not sacrifice; and the knowledge of God more than your burnt offerings . —> This is how you Bless Father, by giving Him your Admiration, Love, Honor and Respect, and by Learning His Word, and by what we read in Isaiah 43:26, which reads: Isaiah 43:26 Put Me in remembrance: let us plead together: declare thou, that thou mayest be justified. —> Put Father in remembrance of what? His Promises, and we can only do that if we know His Word.
Berachah
Berachah=The Valley of Berachah is only mentioned or named once in Father’s Word—II Chronicles 20:26—where we read that the People of Judah Blessed Father after He gave them victory over the Ammonites, the Edomites and the Moabites when they planned on invading Judah, killing all the People and moving into the land and their homes. † For the etymology of the name Berachah, we read the following from Abarim Publications: “The name Beracah comes from the verb ברך (barak), meaning either to kneel or to bless: The name Beracah is identical to the feminine noun ברכה (beraka), meaning a blessing. For a meaning of the name Beracah, both New Open Bible Study Edition (NOBSE) Study Bible Name List and Jones’ Dictionary of Old Testament Proper Names read Blessing. Brown Driver Briggs (BDB) Theological Dictionary does not translate but notes that our name Beracah is identical to the noun beraka, meaning blessing.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1294, - בְּרָכָה, - berâkâh, pronounced - ber-aw-kawי, and means: The same as H1293; benediction; Berakah, the name of an Israelite, and also of a valley in Palestine: - Berachah. Total KJV occurrences: 3.. †Now from the Smith’s Bible Dictionary, where we read: “Blessing. A valley in which Jehoshaphat and his people assembled to “bless” Jehovah after the overthrow of the hosts of Moabites II Chronicles 20:26. It is now called Bereikût, and lies between Tekua and the main road from Bethlehem to Hebron.”.
1A27
II Chronicles 20:27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies. —> …with joy…=The People of Judah had joy in their hearts because Father was with them and had given them the victory over their enemy.
Father always gives the victory over evil! Everything is on His schedule, even the current events of today, we see evil happening all around us, but Father knows what is going on, He has it for action. These things must come to pass for His plan to come to pass. If you have read His Word, then you know Who wins the battle between satan and Father — Father does!
1A28
II Chronicles 20:28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD. —> Jehoshaphat is out in front, and right behind him are the Levitical singers playing on their instruments making a loud joyful noise. Psalms 46; 47 and 48—part of the Korhite Psalms—were probably written concerning this time during Jehoshaphat’s reign and Judah having the victory over the Ammonites, the Edomites and the Moabites; Psalms 47 in particular, speaks of Father—in His role of YHVH ELYON, i.e., The MOST HIGH GOD—being The Great King over all the earth.
20:29 Rightful fear of Father by the heathen kingdoms.
1A29
II Chronicles 20:29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel. —> …fear…=The word “fear” as used here in this verse, is the same as was used in II Chronicles 19:7 and means a great dread or terror. Every nation, every kingdom, every man—no gender, or age for that matter, implied, meaning, every man, woman and child—should have great dread or terror concerning Father when they turn their backs on him to serve and worship other false gods and idols.
…when they heard…=Notice brethren, every nation surrounding Israel heard that it was Father Who fought against and defeated the Ammonites, the Edomites and the Moabites.
20:30 Invasion repelled.
1A30
II Chronicles 20:30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about. —> Do you remember how II Chronicles 19 opened brethren? It opened with Father, through His Prophet Jehu, chastising Jehoshaphat because of his making an alliance and affinity with Ahab. What was Jehoshaphat’s response to that chastising? He repented and then sent the princes, the Levites and the Priests throughout all Judah to again Teach the People Father’s Law from His Law, thinking—obviously correctly—that by his repenting and sending the princes and the Levites and the Priests out to turn the People’s hearts back to Father, Father would be pleased. Father was and is, and now, Jehoshaphat and the People of Israel will enjoy peace from all the nations surrounding Judah.
The next few verses to the end of the Chapter we’ll be reading of the summation of Jehoshaphat’s reign and rule over the kingdom.
20:31-34 Conclusion, reign.
1A31
II Chronicles 20:31 And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah (forsaking; or, forsaken) (az-oo-bawי) the daughter of Shilhi (missive, that is, armed; or, armed) (shil-kheeי). —> Jehoshaphat took over the reign and rule from his father Asa when he was 35 years old, and as we read here, he reigned for 25 years. He died as a sitting king at the age of 60 years old. His son Jehoram will take over the throne now that he has died.
Azubah
Azubah=Azubah was the daughter of a man named Shilhi, wife of king Asa and mother of king Jehoshaphat. Jehoshaphat’s mother Azubah is only mentioned twice in Father’s Word—I Kings 22:42 and II Chronicles 20:31—both times she is mentioned, she is only identified as Jehoshaphat’s mother and daughter of Shilhi; as such, we know nothing else of this woman. † For the etymology of the name Azubah, we read the following from Abarim Publications: “The name Azubah comes from the Hebrew verb עזב (azab), meaning to leave or abandon: For a meaning of the name Azubah, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Forsaken. Jones’ Dictionary of Old Testament Proper Names has Deserted.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H5806, - עֲזוּבָה, - ‛ăzûbâh, pronounced - az-oo-bawי, and means: The same as H5805; forsaking; Azubah, the name of two Israelitesses: - Azubah. Total KJV occurrences: 4.. † Now from the Smith’s Bible Dictionary, where we read: “Forsaken. Mother of King Jehoshaphat I Kings 22:42; II Chronicles 20:31.”.
Shilhi
Shilhi=There is only one man named Shilhi in all of Father’s Word and he is only mentioned twice—I Kings 22:42 and II Chronicles 20:31—both times he is mentioned, he is only identified as Jehoshaphat’s mother’s father; as such, we know nothing else of this man. † For the etymology of the name Shilhi, we read the following from Abarim Publications: “The name Shilhi comes from the verb שלח (shalah), meaning to send or let go: The letter י (yod) upon which our name ends, may either create an adjective (ballistic), a possessive form (my arrow), or may be a remnant of יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh. For a meaning of the name Shilhi, New Open Bible Study Edition (NOBSE) Study Bible Name List goes with שלח (shalah), meaning to send out or let go, and takes the final yod to be a remnant of the divine name. Hence NOBSE reads Yahveh Has Sent. Jones’ Dictionary of Old Testament Proper Names appears to be most impressed with the ballistic element of the verb שלח (shalah), and reads Armed “of the Lord” or Dart Of The Lord (where the first interpretation appears to be an applied adjective and the second one an integration of the divine name). Brown Driver Briggs (BDB) Theological Dictionary doesn’t translate the name Shilhi but does list it under the verb שלח (shalah), meaning to send.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H7977, - שִ לְחִי, - shilchı̂y, pronounced - shil-kheeי, and means: From H7973; missive, that is, armed; Shilchi, an Israelite: - Shilhi. Total KJV occurrences: 2.. † Now from the Smith’s Bible Dictionary, where we read: “Armed. The father of Azubah the mother of Jehoshaphat, I Kings 22:42; II Chronicles 20:31.”.
1A32
II Chronicles 20:32 And he walked in the way of Asa his father, and departed not from it, doing that which was right in the sight of the LORD. —> Jehoshaphat, like his father Asa only ever Honored, Loved, Served and Worshipped Father YHVH, he never served any false gods or idols. Does this mean that Jehoshaphat was perfect? No, he fell short just every other man who walked in the flesh, execpt our Lord and Savior Jesus Christ. Jehoshaphat’s big down falls were that he made alliances and Ahab and then his son Ahaziah, and he made affinity with Ahab whereby he made an arranged marriage between his son Jehoram and Ahab’s daughter Athaliah.
1A33
II Chronicles 20:33 Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers. —> We read in II Chronicles 17:6 and II Chronicles 19:3 that Jehoshaphat had actually had the high places—where the People went to their false gods and idols—and the groves removed; but, sadly, the People’s heart always seemed to return to their enjoyment of worshipping their false gods and idols and their deviant sexual orgies. Heck, we also read in II Chronicles 17:7-9 and in 19:4, that he sent the princes, the Levites and the Priests throughout all Judah to teach the People Father’s Word from His Word, and the People returned their hearts to seek Father; but, even though they did indeed return their hearts to seek Father, and He Blessed them with the victory over the Ammonites, the Edomites and the Moabites, they still went back to their worshipping of false gods and idols and their orgies. Was this Jehoshaphat’s fault that they did this? No and yes, as king, he had the legal and moral authority to put a stop to these evil practices, he had the right to remove and break down the high places and groves.
1A34
II Chronicles 20:34 Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu (YHVH (is) he; and, the living) (yay-hooי) the son of Hanani (gracious; or, gracious) (khan-aw-neeי), who is mentioned in the book of the kings of Israel. —> Yes, all of the righteous acts and the sinful deeds of Jehoshaphat are written of in both I Kings 22; II Kings 3; and here in The Books of the Chronicles: II Chronicles 17-20; also, Biblical historian Josephus wrote extensively concerning the acts of Jehoshaphat, click here. There isn’t anything hidden as to how Father dealt with him for his making an alliance and affinity with Israel’s worst king: Ahab. Father withheld nothing, like He does with all His Children, He rewarded Jehpshaphat for his righteous acts, and He administered and exacted payment and correction for his short comings. Father had blessed Jehoshaphat with a victory over an army which far outnumbered his, and Father also gave him the spoils of war from that battle. Yet, in the end, Jehoshaphat failed to keep the People focused on Father, he allowed them to re-establish their worship of false gods and idols and their orgies in the groves; but he himself never participated or worshipped false gods and idols.
Jehu=For a detailed description of Jehu, including his birth, his history, the etymology of his name, the Strong’s Concordance definition of his name, and the Smith’s Bible Dictionary information, click here.
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.
20:35 Alliance with Ahazaiah.
1A35
II Chronicles 20:35 And after this did Jehoshaphat king of Judah join himself with Ahaziah (YAH has seized; and, sustained by YHVH) (akh-az-yawי-hoo) king of Israel, who did very wickedly: —> …after this…=In other words, sometime during Jehoshaphat’s 19th or 20th year of his reign. We read in I Kings 22:51 that Ahaziah took over the throne from his father Ahab during the 17th year of Jehoshaphat’s reign, therefore, it was another year or so before Jehoshaphat and Ahaziah made their alliance.
…after this…=“After” his experience of almost being killed by Ben-hadad’s warfighters in II Chronicles 18:31; “after” the stern and solemn warning by Father in II Chronicles 19:2; and “after” the most wonderful Deliverance Father had given him here in this Chapter, in verses v20:14-25 above.
…join himself with…=Jehoshaphat made three unholy or unrighteous alliances brethren: (1) The marriage of his son Jehoram to Ahab’s daughter Athaliah—II Kings 8:18; II Chronicles 18:1, II Chronicles 21:6; (2) He agreed to join Ahab in his war wth Ben-hadad the king of Syria which almost had catastrophic results for him—I Kings 22:1-33; II Chronicles 18:2-34, and (3) He joined with Ahab’s son Ahaziah in Commerce and together they made ships to go to Tarshish—II Chronicles 20:35-36, all three of these alliances had negative consequences, the results of which, will in the future, cause the streets of Judah to “run red with blood.”
…Ahaziah…who did very wickedly=The phrase “who did very wickedly” in this verse is specifically added to show that Jehoshaphat should have never made this alliance with Ahaziah; but, that his alliance with him was just as strong as it was with his father Ahab.
Ahaziah
Ahaziah=The son of king Ahab and Jezebel. Father’s Word does not say how old he was when he took over the throne as king of Israel when his father Ahab died; however, it does say that he only reigned and ruled for 2 years before he died. Father’s Word does also record that he was a very evil, wicked king who walked in the ways of his father Ahab, his mother Jezebel, and the ways of Jeroboam who made Israel to sin, provoking Father to be angry with him. This author and writter of this Study believes that he would have been every bit as evil as his father and mother, had not Father called him home to Him after only 2 years on the throne. We read in Father’s Word, that during his reign and rule, Moab rebelled and refused to pay the tribute which had been imposed upon them, but before Ahaziah could enforce his claim, he came down some sort of disease. Ahaziah sent messengers to go seek the false god baal-zebub—baal-zebub means “lord of the flies,” later, in the New Testament, the chief priest, the scribes and the pharisees changed it to beel-zebub, which means “lord of dung or dunghills, and tried to ascribe it to our Lord and Savior Jesus Christ, imagine the blasphemy—as to whether he would recover from his disease. As his messengers were heading to seek baal-zebub, Father, in His role of “The Angel of the LORD—Father manifest whereby flesh man could see Him and not die—appeared to His Prophet Elijah to tell him to intercept Ahaziah’s messengers and tell them to tell Ahaziah that he would not recover from his disease. The messengers turned around and returned to Ahaziah with the bad news from Elijah, and when they were done telling Ahaziah the bad news, Ahaziah asked them who it was that told them the bad news. Upon hearing that it was Elijah, Ahaziah sent one of his captains of 50 men along with his 50 men to bring Elijah to him, when the captain and his 50 men came upon Elijah to tell him that he should return with them to Ahaziah, he said to Elijah in II Kings 1:9: II Kings 1:9 Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of an hill. And he spake unto him, “Thou man of God, the king hath said, ‘Come down.’x” —> Elijah replied: [1:10] And Elijah answered and said to the captain of fifty, “If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty.” And there came down fire from heaven, and consumed him and his fifty. —> This happened a second time, and on Ahaziah’s third attempt to bring Elijah to him, things changed, as this captain, knowing what happened to the first two, he changed his approach to Elijah: [1:13] And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, “O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. [1:14] Behold, there came fire down from heaven, and burnt up the two captains of the former fifties with their fifties: therefore let my life now be precious in thy sight.” —> This captain knew and understood that Father sent fire from heaven and destroyed the first two captains and the two sets of fifty men. Tell me brethren, if all 102 men were destroyed by Father’s fire, how did he know and understand what happened. I mean, on one was alive to go beack and report what had happened. So, what happned this time? [1:15] And the angel of the LORD said unto Elijah, “Go down with him: be not afraid of him.” And he arose, and went down with him unto the king. —> So, Elijah went to see Ahaziah. What happened when he got there? [1:16] And he said unto him, “Thus saith the LORD, ‘Forasmuch as thou hast sent messengers to enquire of Baal-zebub the god of Ekron, is it not because there is no God in Israel to enquire of His word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die.’x” [1:17] So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son. † For the etymology of the name Ahaziah, we read the following from Abarim Publications: “The name Ahaziah consists of two elements. The first part of our name comes from the verb אחז (ahaz), meaning to seize or grasp: The second part of the name Ahaziah is the appellative יה (Yah) = יהו (Yahu) = יו (Yu), or Yahu, which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh. For a meaning of the name Ahaziah, both Brown Driver Briggs (BDB) Theological Dictionary and New Open Bible Study Edition (NOBSE) Study Bible Name List read Yahveh Has Grasped. Jones’ Dictionary of Old Testament Proper Names has Upheld Of The Lord.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H274, - אֲחַזְיָה, ssאֲחַזְיָהוּ, - 'ăchazyâh, or 'ăchazyâhû, pronounced - akh-az-yawי or akh-az-yawי-hoo, and means: From H270 and H3050; YAH has seized; Achazjah, the name of a Jewish and an Israelitish king: - Ahaziah. Total KJV occurrences: 37.. † Now from the Smith’s Bible Dictionary, where we read: “Sustained by YHVH. Son of Ahab and Jezebel, eighth king of Israel. After the battle of Ramoth in Gilead, in which Ahab perished, the vassal king of Moab refused his yearly tribute; compare with Isaiah 16:1. Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under Jehoshaphat I Kings 22:49-53; II Kings 1; II Chronicles 20:35-37.”.
20:36 Alliance with Ahazaiah.
1A36
II Chronicles 20:36 And he joined himself with him to make ships to go to Tarshish (gem; and, alabaster or white crystal) (tar-sheeshי): and they made the ships in Ezion-geber (backbone like of a man; and, giants backbone) (ets-yoneי ghehי-ber). —> Jehoshaphat was building ships in order to be able to go to Tarshish and get gold, when Ahaziah found out about his venture, he asked Jehoshaphat if he could join onto this venture with him? We read in I Kings 22:48-49 two things: (1) that the ships in Ezion-geber were broken, so Jehoshaphat’s men could not go, therefore, Ahaziah’s men would not have been able to go, even if (2) Jehoshaphat had told Ahaziah that he could not join onto the venture with him.
Let’s continue reading and read why Jehoshaphat’s ships were broken in Ezion-geber:
Tarshish=For a detailed description of Tarshish, including the cities history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
Ezion-geber=For a detailed description of Ezion-geber, including the cities history, the etymology of the name, the Strong’s Concordance definition of the name, and the Smith’s Bible Dictionary information, click here.
20:37 Remonstrance, Eliezer.
1A37
II Chronicles 20:37 Then Eliezer (YAH of help; and, YAH is his help) (el-ee-ehי-zer) the son of Dodavah (love of YAH; and, love of YHVH) (do-daw-yawי-hoo) of Mareshah (summit; and, crest of a hill) (mar-ay-shawי) prophesied against Jehoshaphat, saying, “Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works.” And the ships were broken, that they were not able to go to Tarshish. —> Here is the reason Jehoshaphat’s ships were broken in Ezion-geber. Father broke them because he joined into an alliance with Ahaziah. I know I said this many times as we’ve read through these Books of The Chronicles; but, I’m going to say it again, this is the lesson of the Chronicles, do things Father’s Way and He will Bless you, do things contrary to Him and He will break all you works, as He did here with Jehoshaphat .
Eliezer
Eliezer=Father’s Prophet Eliezer was the son of a man named Dodavah. He is mentioned only one time in all of Father’s Word—II Chronicles 20:37—where Father sends him to Jehoshaphat to tell him that because he joined onto Ahaziah, He—Father—broke all his—Jehoshaphat’s—ships, whereby, Jehoshaphat could not collect gold from Tarshish, increasing his wealth. † For the etymology of the name Eliezer, we read the following from Abarim Publications: “The name Eliezer is a compound of two elements. The first part is the word אל (El), the common abbreviation of Elohim, meaning God (or gods): The second part comes from the verb עזר (azar) meaning to help or support: The meaning of the name Eliezer is God Of Help (Jones’ Dictionary of Old Testament Proper Names and New Open Bible Study Edition (NOBSE) Study Bible Name List) or God Is Help (Brown Driver Briggs (BDB) Theological Dictionary). Note the (assumed) phonetic similarity between the word עזר (azar) meaning help, support, and עשר ss(יeser), meaning ten; to a Hebrew audience, the name Eliezer may have sounded like God’s Ten.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H461, - אֱלִיעֶזֶר, - 'ĕlı̂y‛ezer, pronounced - el-ee-ehי-zer, and means: from H410 and H5828; YAH of help; Eliezer, the name of a Damascene and of ten Israelites: - Eliezer. Total KJV occurrence: 14.. † Now from the Smith’s Bible Dictionary, where we read: “YAH is his help. Son of Dodavah, of Mareshah in Judah, II Chronicles 20:37, a prophet, who rebuked Jehoshaphat for joining himself with Ahaziah king of Israel.”.
Dodavah
Dodavah=There is only one man named Dodavah in all of Father’s Word—II Chronicles 20:37—and he is one mentioned one time. He is the father of one of Father’s Prophets, a man named Eliezer, who Father sends to Jehoshaphat to tell him that because he joined onto Ahaziah, He—Father—broke all his—Jehoshaphat’s—ships, whereby, Jehoshaphat could not collect gold from Tarshish, increasing his wealth. † For the etymology of the name Dodavah, we read the following from Abarim Publications: “The name Dodavahu consists of two elements. The final part of our name appears to be a variant spelling of יה (Yah) = יהו (Yahu) = יו (Yu), which in turn are abbreviated forms of the Tetragrammaton יהוה, YHVH, or Yahveh. The first part of our name comes from the verb דוד (dwd), probably meaning to fondle or to love: For a meaning of the name Dodavahu, New Open Bible Study Edition (NOBSE) Study Bible Name List reads Beloved Of Yahveh, and Jones’ Dictionary of Old Testament Proper Names has Love Of The Lord. Brown Driver Briggs (BDB) Theological Dictionary doesn’t translate this name, but proposes that it is indeed a variant spelling of the more proper (yet not occurring) version דודיהו (Dodayahu), which would mean Beloved Of Yah.”. † Now from the Strong’s Concordance, where we find that it is Hebrew word number: H1735, - דּוֹדָוָהוּ, - dôdâvâhû, pronounced - do-daw-vawי-hoo, and means: From H1730 and H3050; love of YAH; Dodavah, an Israelite: - Dodavah. Total KJV occurrences: 1.. † Now from the Smith’s Bible Dictionary, where we read: “Love of YHVH. A man of Maresha in Judah, father of Eliezer, who denounced Jehoshaphat’s alliance with Ahaziah II Chronicles 20:37.”.
Mareshah=For a detailed description of Mareshah, including the town’s history, the etymology of the name, the Strong’s Concordance definition of his name, and the Smith’s Bible Dictionary information, click here.
Oct 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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