2 Chronicles / Chapter 20

2 Chronicles 20

37 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

A vast coalition of Moabites, Ammonites, and Meunites advances against Judah from the direction of Edom. Jehoshaphat is alarmed and sets his face to seek the LORD, proclaiming a fast throughout all Judah. The people gather from every city to seek the LORD's help. Jehoshaphat stands in the assembly at the Temple and prays one of the great prayers of the Hebrew Bible, reminding God of His promises to Abraham, His gift of the land, and Solomon's dedication prayer that if disaster came, Israel could stand before the Temple and cry out. He confesses: 'We have no power against this great multitude coming against us — we do not know what to do, but our eyes are on You.' The Spirit of the LORD comes upon Jahaziel the Levite, who delivers an oracle: 'The battle is not yours but God's. You will not need to fight. Station yourselves, stand still, and see the salvation of the LORD.' The next morning Jehoshaphat appoints singers to go out ahead of the army, praising the LORD and singing 'Give thanks to the LORD, for His faithful love endures forever.' At the moment the singing begins, the LORD sets ambushes against the invaders, and they turn on each other and destroy themselves completely. Judah arrives at the overlook and finds only corpses. It takes three days to collect the plunder. They gather in the Valley of Beracah ('Blessing') to praise the LORD, then return to Jerusalem with harps, lyres, and trumpets. The fear of God falls on the surrounding kingdoms, and Jehoshaphat's realm has peace. The chapter closes with a summary of his reign and a final note that his alliance with Ahaziah of Israel to build ships at Ezion-geber fails because the LORD opposes it.

What Makes This Chapter Remarkable

This chapter contains one of the most extraordinary battle accounts in Scripture: a war won entirely by worship. The singers march ahead of the armed forces — not as a morale exercise but as the actual weapon. The moment the praise begins, the LORD acts. The battle cry is not a war shout but a liturgical refrain from the Psalms: 'Give thanks to the LORD, for His faithful love endures forever' (the same phrase found in Psalm 136 and used at the Temple dedication in 2 Chronicles 5:13). The narrative insists that Judah did not fight at all — they arrived only to find the enemy already destroyed. Jehoshaphat's prayer is a model of covenantal appeal: he does not argue his own merit but reminds God of His own promises and His own character. The confession 'we do not know what to do, but our eyes are on You' has become one of the most quoted prayers in the Bible.

Translation Friction

The identity of the Meunites and the geography of the invasion are debated. The Hebrew text has textual difficulties in verse 2 (some manuscripts read 'Aram' instead of 'Edom'). The complete self-destruction of the invading army echoes the pattern of Judges 7 (Gideon's battle) and 1 Samuel 14 (Jonathan at Michmash), where God causes enemy forces to turn on each other. Historically, internecine conflict among coalition forces was not uncommon in the ancient Near East, but the Chronicler presents it as a direct divine intervention triggered by Israel's worship. The failed ship-building venture with Ahaziah of Israel at the end of the chapter seems awkwardly placed and may reflect the Chronicler's desire to end Jehoshaphat's narrative with a warning against foreign alliances, balancing the victory with a reminder of the king's persistent weakness.

Connections

Jehoshaphat's prayer draws directly on Solomon's Temple dedication prayer (2 Chronicles 6:28-31), creating a narrative fulfillment: Solomon asked God to hear when Israel prayed facing the Temple, and now God does exactly that. The phrase 'stand still and see the salvation of the LORD' echoes Moses at the Red Sea (Exodus 14:13), linking this deliverance to the Exodus itself. The battle-by-praise theme anticipates Joshua at Jericho (Joshua 6), where worship rather than siege warfare brought down the walls. The chesed refrain 'His faithful love endures forever' connects to the Psalter (especially Psalm 136) and to the Temple dedication (2 Chronicles 5:13), forming a worship thread that runs through the Chronicler's entire work.

2 Chronicles 20:1

וַיְהִ֣י אַחֲרֵיכֵ֗ן בָּ֣אוּ בְנֵי־מוֹאָ֞ב וּבְנֵ֤י עַמּוֹן֙ וְעִמָּהֶ֣ם מֵהָ֣עַמּוֹנִ֔ים עַל־יְהוֹשָׁפָ֖ט לַמִּלְחָמָֽה׃

After this, the Moabites and Ammonites, along with some of the Meunites, came against Jehoshaphat for war.

KJV It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.

Notes & Key Terms

Translator Notes

  1. The Hebrew me-ha-ammonim is often emended to me-ha-me'unim ('Meunites'), a people from the region of Mount Seir. The coalition represents nations east and southeast of Judah, all of whom had historical grievances against Israel. The invasion is presented as a consequence of the wrath announced in 19:2.
2 Chronicles 20:2

וַיָּבֹ֗אוּ וַיַּגִּ֤ידוּ לִֽיהוֹשָׁפָט֙ לֵאמֹ֔ר בָּ֣א עָלֶ֜יךָ הָמ֤וֹן רָב֙ מֵעֵ֣בֶר לַיָּ֔ם מֵאֲרָ֑ם וְהִנָּ֥ם בְּחַֽצְצוֹן־תָּמָ֖ר הִ֥יא עֵ֥ין גֶּֽדִי׃

Messengers came and told Jehoshaphat, "A vast multitude is coming against you from beyond the Dead Sea, from Edom. They are already at Hazazon-tamar" — that is, En-gedi.

KJV Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.

Notes & Key Terms

Translator Notes

  1. The Hebrew reads me-Aram ('from Aram/Syria'), but most scholars and some manuscripts read me-Edom, which fits the geographic context: the invaders approach from the southeast via the Dead Sea shore. Hazazon-tamar, identified with En-gedi, is on the western shore of the Dead Sea — meaning the enemy is already deep inside Judean territory. The alarm is urgent.
2 Chronicles 20:3

וַיִּרָ֕א וַיִּתֵּ֧ן יְהוֹשָׁפָ֛ט אֶת־פָּנָ֖יו לִדְר֣וֹשׁ לַיהוָ֑ה וַיִּקְרָא־צ֖וֹם עַל־כָּל־יְהוּדָֽה׃

Jehoshaphat was afraid. He set his face to seek the LORD and proclaimed a fast throughout all Judah.

KJV And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.

Notes & Key Terms

Translator Notes

  1. The sequence is significant: fear, then deliberate turning to God, then communal action. The verb va-yira ('he was afraid') is honest — the text does not pretend the king felt no fear. But he channels fear into seeking (lidrosh) the LORD rather than into panic or military preparation. The fast signals national emergency and collective repentance.
2 Chronicles 20:4

וַיִּקָּבְצ֣וּ יְהוּדָ֔ה לְבַקֵּ֖שׁ מֵיְהוָ֑ה גַּ֚ם מִכָּל־עָרֵ֣י יְהוּדָ֔ה בָּ֖אוּ לְבַקֵּ֥שׁ אֶת־יְהוָֽה׃

The people of Judah assembled to seek help from the LORD. They came from every city in Judah to seek the LORD.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The verb le-vaqqesh ('to seek, to request') appears twice, emphasizing the intensity of the national appeal. The gathering from 'all the cities of Judah' indicates a total mobilization — not military but spiritual. The entire population converges on Jerusalem.
2 Chronicles 20:5

וַיַּעֲמֹ֣ד יְהוֹשָׁפָ֗ט בִּקְהַ֧ל יְהוּדָ֛ה וִירוּשָׁלַ֖͏ִם בְּבֵ֣ית יְהוָ֑ה לִפְנֵ֖י הֶחָצֵ֥ר הַחֲדָשָֽׁה׃

Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, in front of the new courtyard.

KJV And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,

Notes & Key Terms

Translator Notes

  1. The king stands as an intercessor in the Temple complex, before the new courtyard (he-chatzer ha-chadashah). The precise location of this 'new courtyard' is uncertain — it may have been an expansion of the original Temple courts. The public setting means the king's prayer is both personal and representative: he prays on behalf of the nation.
2 Chronicles 20:6

וַיֹּאמַ֗ר יְהוָ֞ה אֱלֹהֵ֤י אֲבֹתֵ֙ינוּ֙ הֲלֹ֨א אַתָּ֥ה ה֣וּא אֱלֹהִים֮ בַּשָּׁמַ֒יִם֒ וְאַתָּ֣ה מוֹשֵׁ֔ל בְּכֹ֖ל מַמְלְכ֣וֹת הַגּוֹיִ֑ם וּבְיָדְךָ֥ כֹּ֣חַ וּגְבוּרָ֔ה וְאֵ֥ין עִמְּךָ֖ לְהִתְיַצֵּֽב׃

He said: "O LORD, God of our ancestors — are You not God in heaven? Do You not rule over all the kingdoms of the nations? In Your hand are power and might, and no one can stand against You."

KJV 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?

Notes & Key Terms

Translator Notes

  1. The phrase Elohei avoteinu ('God of our ancestors') invokes the covenant relationship established with the patriarchs. The three rhetorical questions establish God's cosmic authority (heaven), political authority (kingdoms), and military authority (power and might). This theological preface shapes everything that follows.
2 Chronicles 20:7

הֲלֹ֣א אַתָּ֣ה אֱלֹהֵ֡ינוּ הוֹרַ֡שְׁתָּ אֶת־יֹשְׁבֵי֩ הָאָ֨רֶץ הַזֹּ֜את מִלִּפְנֵ֣י עַמְּךָ֣ יִשְׂרָאֵ֗ל וַֽתִּתְּנָ֛הּ לְזֶ֥רַע אַבְרָהָ֖ם אֹהַבְךָ֥ לְעוֹלָֽם׃

"Are You not our God, who drove out the inhabitants of this land before Your people Israel and gave it to the descendants of Abraham Your friend forever?"

KJV 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?

Notes & Key Terms

Translator Notes

  1. The title ohavkha ('Your friend,' literally 'the one loving You') applied to Abraham appears also in Isaiah 41:8 and James 2:23. It grounds the land promise in a personal relationship between God and the patriarch. The word le-olam ('forever') asserts that the gift of the land is permanent — the invaders are therefore attacking what God has permanently given.
2 Chronicles 20:8

וַיֵּשְׁב֖וּ בָ֑הּ וַיִּבְנוּ֩ לְךָ֨ בָּ֥הּ מִקְדָּ֛שׁ לְשִׁמְךָ֖ לֵאמֹֽר׃

"They settled in it and built a sanctuary in it for Your name, saying:"

KJV And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,

Notes & Key Terms

Translator Notes

  1. The miqdash ('sanctuary') is Solomon's Temple. The phrase le-shimkha ('for Your name') connects to the Deuteronomic theology of the name — the Temple is the place where God's name dwells and where His people can call upon Him.
2 Chronicles 20:9

אִם־תָּב֨וֹא עָלֵ֜ינוּ רָעָ֗ה חֶ֤רֶב שְׁפוֹט֙ וְדֶ֣בֶר וְרָעָ֔ב נַעַמְדָ֞ה לִפְנֵ֣י ׀ הַבַּ֣יִת הַזֶּ֗ה וּלְפָנֶ֛יךָ כִּ֥י שִׁמְךָ֖ בַּבַּ֣יִת הַזֶּ֑ה וְנִזְעַ֤ק אֵלֶ֙יךָ֙ מִצָּרָתֵ֔נוּ וְתִשְׁמַ֖ע וְתוֹשִֽׁיעַ׃

"'If disaster comes upon us — sword, judgment, plague, or famine — we will stand before this house and before You, for Your name is in this house. We will cry out to You in our distress, and You will hear and deliver.'"

KJV 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.

Notes & Key Terms

Translator Notes

  1. The word shefot ('judgment') here likely means 'judicial punishment' or 'divine verdict' manifested as disaster. The phrase ki shimkha ba-bayit ha-zeh ('for Your name is in this house') is the theological warrant for the prayer — God's name-presence in the Temple makes it a valid address for appeal.
2 Chronicles 20:10

וְעַתָּ֡ה הִנֵּה֩ בְנֵי־עַמּ֨וֹן וּמוֹאָ֜ב וְהַר־שֵׂעִ֗יר אֲ֠שֶׁר לֹא־נָתַ֣תָּה לְיִשְׂרָאֵל֮ לָבוֹא֣ בָהֶם֒ בְּבֹאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם כִּ֛י סָ֥רוּ מֵעֲלֵיהֶ֖ם וְלֹ֥א הִשְׁמִידֽוּם׃

"And now, look — the people of Ammon, Moab, and Mount Seir, whose territory You did not allow Israel to invade when they came from the land of Egypt — Israel turned away from them and did not destroy them —"

KJV And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;

Notes & Key Terms

Translator Notes

  1. Jehoshaphat appeals to historical precedent. When Israel came out of Egypt, God specifically prohibited them from attacking Ammon, Moab, and Edom (Deuteronomy 2:4-19). Israel obeyed and spared these nations. Now those same nations are repaying Israel's obedience with aggression — the irony is sharp and becomes the basis for Jehoshaphat's argument.
2 Chronicles 20:11

וְהִנֵּה־הֵ֗ם גֹּמְלִ֤ים עָלֵ֙ינוּ֙ לָב֣וֹא לְגָרְשֵׁ֔נוּ מִיְּרֻשָּׁתְךָ֖ אֲשֶׁ֣ר הֽוֹרַשְׁתָּ֑נוּ

"yet now they are repaying us by coming to drive us out of Your possession that You gave us as an inheritance."

KJV Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.

Notes & Key Terms

Translator Notes

  1. The verb gomelim ('repaying, dealing with') carries the sense of returning evil for good — Israel showed restraint, and these nations respond with invasion. The land is called yerushatkha ('Your possession') — it belongs to God, and Israel holds it as a trust. An attack on Israel's land is therefore an attack on God's property.
2 Chronicles 20:12

אֱלֹהֵ֙ינוּ֙ הֲלֹ֣א תִשְׁפָּט־בָּ֔ם כִּ֣י אֵ֥ין בָּ֙נוּ֙ כֹּ֔חַ לִפְנֵ֛י הֶהָמ֥וֹן הָרָ֖ב הַזֶּ֣ה הַבָּ֣א עָלֵ֑ינוּ וַאֲנַ֗חְנוּ לֹ֤א נֵדַע֙ מַה־נַּעֲשֶׂ֔ה כִּ֥י עָלֶ֖יךָ עֵינֵֽינוּ׃

"Our God, will You not bring judgment on them? For we have no power to face this vast multitude that is coming against us. We do not know what to do — but our eyes are on You."

KJV 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.

Notes & Key Terms

Translator Notes

  1. The phrase eineinu alekha ('our eyes are on You') is a metaphor of focused dependence — the one who looks to God has stopped looking at the enemy. This phrase has become one of the most frequently quoted lines in Jewish and Christian prayer traditions.
2 Chronicles 20:13

וְכָל־יְהוּדָ֗ה עֹמְדִים֙ לִפְנֵ֣י יְהוָ֔ה גַּם־טַפָּ֖ם נְשֵׁיהֶ֥ם וּבְנֵיהֶֽם׃

All Judah was standing before the LORD — their small children, their wives, and their older children as well.

KJV And all Judah stood before the LORD, with their little ones, their wives, and their children.

Notes & Key Terms

Translator Notes

  1. The inclusion of tappam ('their infants, toddlers'), neshehem ('their wives'), and benehem ('their sons, older children') means the entire population is present. This is not a military assembly but a national prayer gathering. The presence of children and families underscores the desperation — everyone is there because everyone is at risk.
2 Chronicles 20:14

וְיַחֲזִיאֵ֡ל בֶּן־זְכַרְיָ֡הוּ בֶּן־בְּנָיָ֡ה בֶּן־יְעִיאֵ֣ל בֶּן־מַתַּנְיָ֣ה הַ֠לֵּוִי מִן־בְּנֵ֤י אָסָף֙ הָיְתָ֤ה עָלָיו֙ ר֣וּחַ יְהוָ֔ה בְּת֖וֹךְ הַקָּהָֽל׃

Then the Spirit of the LORD came upon Jahaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah — a Levite from the descendants of Asaph — in the middle of the assembly.

KJV Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came the Spirit of the LORD in the midst of the congregation;

Notes & Key Terms

Translator Notes

  1. Jahaziel's genealogy traces him to Asaph, one of the three Levitical worship leaders appointed by David (1 Chronicles 25). The full genealogy (five generations) establishes his legitimacy. The phrase haytah alav ruach Adonai ('the Spirit of the LORD was upon him') identifies this as a genuine prophetic utterance, not a prepared speech. The Spirit comes 'in the midst of the assembly' — publicly, before the entire nation.
2 Chronicles 20:15

וַיֹּ֗אמֶר הַקְשִׁ֤יבוּ כָל־יְהוּדָה֙ וְיֹשְׁבֵ֣י יְרוּשָׁלַ֔͏ִם וְהַמֶּ֖לֶךְ יְהוֹשָׁפָ֑ט כֹּ֣ה אָמַ֣ר יְהוָ֣ה לָ֠כֶם אַתֶּ֞ם אַל־תִּֽירְא֤וּ וְאַל־תֵּחַ֙תּוּ֙ מִפְּנֵ֣י הֶהָמ֤וֹן הָרָב֙ הַזֶּ֔ה כִּ֣י לֹ֥א לָכֶ֛ם הַמִּלְחָמָ֖ה כִּ֥י לֵאלֹהִֽים׃

He said, "Listen, all Judah and inhabitants of Jerusalem, and you, King Jehoshaphat! This is what the LORD says to you: Do not be afraid and do not be dismayed before this vast multitude, for the battle is not yours but God's."

KJV 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.

Notes & Key Terms

Translator Notes

  1. The verbs al tire'u ve-al techatu ('do not fear and do not be shattered/dismayed') pair emotional fear with the paralysis that follows it. The oracle uses the same reassurance formula found throughout the Hebrew Bible when God commissions someone for a dangerous task (Joshua 1:9, Isaiah 41:10).
2 Chronicles 20:16

מָחָ֗ר רְד֤וּ עֲלֵיהֶם֙ הִנָּ֣ם עֹלִ֔ים בְּמַעֲלֵ֖ה הַצִּ֑יץ וּמְצָאתֶ֤ם אֹתָם֙ בְּס֣וֹף הַנַּ֔חַל פְּנֵ֖י מִדְבַּ֥ר יְרוּאֵֽל׃

"Tomorrow, go down against them. They will be coming up by the ascent of Ziz, and you will find them at the end of the wadi, facing the wilderness of Jeruel."

KJV To morrow go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel.

Notes & Key Terms

Translator Notes

  1. The ascent of Ziz (ma'aleh ha-Tzitz) is a pass ascending from the Dead Sea basin toward the Judean highlands. The wadi (nachal) serves as a geographic funnel. The wilderness of Jeruel lies east of Tekoa. God provides precise tactical intelligence — not because Judah needs to plan an attack, but so they know exactly where to go and what they will see.
2 Chronicles 20:17

לֹ֥א לָכֶ֖ם לְהִלָּחֵ֣ם בָּזֹ֑את הִתְיַצְּב֣וּ עִמְד֡וּ וּרְא֣וּ אֶת־יְשׁוּעַ֣ת יְהוָ֣ה עִמָּכֶ֡ם יְהוּדָ֣ה וִירוּשָׁלַ֔͏ִם אַל־תִּירְא֣וּ וְאַל־תֵּחַ֔תּוּ מָחָ֗ר צְא֤וּ לִפְנֵיהֶם֙ וַיהוָ֖ה עִמָּכֶֽם׃

"You will not need to fight in this battle. Take your positions, stand still, and watch the deliverance the LORD will accomplish for you, Judah and Jerusalem. Do not be afraid and do not be dismayed. Go out to face them tomorrow, for the LORD is with you."

KJV 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.

Notes & Key Terms 1 term

Key Terms

יְשׁוּעָה yeshu'ah
"deliverance" — salvation, deliverance, rescue, victory

yeshu'ah denotes rescue from danger that exceeds human ability to manage. In this context it refers to military deliverance, but the theological weight of the term encompasses all of God's saving acts.

Translator Notes

  1. The combination of 'go out to face them' with 'you will not need to fight' creates an apparent paradox: they must march toward the enemy but they will not engage in combat. The resolution comes in verses 21-22 where the march is a worship procession rather than a military advance.
2 Chronicles 20:18

וַיִּקֹּ֧ד יְהוֹשָׁפָ֛ט אַפַּ֖יִם אָ֑רְצָה וְכָל־יְהוּדָ֞ה וְיֹשְׁבֵ֣י יְרוּשָׁלַ֗͏ִם נָפְלוּ֙ לִפְנֵ֣י יְהוָ֔ה לְהִֽשְׁתַּחֲוֹ֖ת לַיהוָֽה׃

Jehoshaphat bowed with his face to the ground along with all Judah and the inhabitants of Jerusalem fell down before the LORD, worshipping the LORD.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The king leads the response: he bows first (va-yiqqod appayim artzah, 'he bowed, face to the ground'), and the nation follows. The posture is total prostration — forehead on the earth. This is the worship response to a prophetic oracle of deliverance. They have not yet seen the victory, but they worship as though it has already happened.
2 Chronicles 20:19

וַיָּקֻ֣מוּ הַלְוִיִּ֗ם מִן־בְּנֵ֧י הַקְּהָתִ֛ים וּמִן־בְּנֵ֥י הַקָּרְחִ֖ים לְהַלֵּ֛ל לַיהוָ֥ה אֱלֹהֵ֥י יִשְׂרָאֵ֖ל בְּק֥וֹל גָּד֖וֹל לְמָֽעְלָה׃

Then the Levites — from the Kohathites and the Korahites — rose to their feet to praise the LORD, the God of Israel, with a tremendously loud voice.

KJV And the Levites, of the children of the Kohathites, and of the children of the Korhites, stood up to praise the LORD God of Israel with a loud voice on high.

Notes & Key Terms

Translator Notes

  1. The Kohathites and Korahites are Levitical clans with specific worship responsibilities (1 Chronicles 6, 9). The phrase be-qol gadol le-ma'elah ('with a great voice upward') indicates an enormous volume of praise — the sound rises upward toward heaven. This spontaneous praise erupts the night before the battle, while the enemy is still approaching.
2 Chronicles 20:20

וַיַּשְׁכִּ֣ימוּ בַבֹּ֗קֶר וַיֵּצְאוּ֙ לְמִדְבַּ֣ר תְּק֔וֹעַ וּבְצֵאתָ֞ם עָמַ֣ד יְהוֹשָׁפָ֗ט וַיֹּ֙אמֶר֙ שְׁמָע֣וּנִי יְהוּדָ֔ה וְיֹשְׁבֵ֖י יְרוּשָׁלָ֑͏ִם הַאֲמִ֜ינוּ בַּיהוָ֤ה אֱלֹהֵיכֶם֙ וְתֵ֣אָמֵ֔נוּ הַאֲמִ֥ינוּ בִנְבִיאָ֖יו וְהַצְלִֽיחוּ׃

They rose early in the morning and went out toward the wilderness of Tekoa. As they set out, Jehoshaphat stood and said, "Listen to me, Judah and inhabitants of Jerusalem! Trust in the LORD your God and you will be upheld. Trust in His prophets and you will succeed."

KJV And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.

Notes & Key Terms 1 term

Key Terms

אֱמוּנָה emunah
"trust" — faithfulness, firmness, reliability, trust, steadfastness

emunah and its verbal root aman convey the idea of firmness and dependability. To 'believe' in Hebrew is to consider someone firm, reliable, trustworthy — it is relational confidence, not abstract intellectual assent.

Translator Notes

  1. The wordplay ha'aminu / te'amenu is one of the most famous in the Hebrew Bible, also appearing in Isaiah 7:9 ('if you do not stand firm in faith, you will not stand firm at all'). The root aman also produces the word 'amen.' Tekoa is the hometown of the prophet Amos.
2 Chronicles 20:21

וַיִּוָּעַץ֙ אֶל־הָעָ֔ם וַיַּעֲמֵ֤ד מְשֹֽׁרְרִים֙ לַיהוָ֔ה וּמְהַֽלְלִ֖ים לְהַדְרַת־קֹ֑דֶשׁ בְּצֵאת֙ לִפְנֵ֣י הֶחָל֔וּץ וְאֹ֣מְרִ֔ים הוֹד֣וּ לַיהוָ֔ה כִּ֥י לְעוֹלָ֖ם חַסְדּֽוֹ׃

After consulting with the people, he appointed singers for the LORD, praising Him in the splendor of holiness, to go out ahead of the armed forces, saying: "Give thanks to the LORD, for His faithful love endures forever!"

KJV 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.

Notes & Key Terms 1 term

Key Terms

חֶסֶד chesed
"faithful love" — faithful love, loyal devotion, covenant loyalty, steadfast kindness, mercy

chesed is the covenant love of God that remains constant regardless of circumstances. As the battle cry of Jehoshaphat's army, it declares that God's loyal commitment to His people is the ground of their confidence. The enemy has military force; Judah has the chesed of God.

Translator Notes

  1. The phrase hadrat qodesh ('splendor of holiness' or 'holy splendor') describes the sacred beauty of the worship procession. The chalutz ('armed troops, vanguard') would normally lead the march; placing singers before them reverses standard military order. The chesed refrain ki le-olam chasdo is one of the most repeated phrases in the Hebrew Bible.
2 Chronicles 20:22

וּבְעֵ֞ת הֵחֵ֤לּוּ בְרִנָּה֙ וּתְהִלָּ֔ה נָתַ֣ן יְהוָ֣ה ׀ מְ֠אָרְבִים עַל־בְּנֵ֨י עַמּ֧וֹן מוֹאָ֛ב וְהַר־שֵׂעִ֖יר הַבָּאִ֣ים לִיהוּדָ֑ה וַיִּנָּגֵֽפוּ׃

At the moment they began to sing and praise, the LORD set ambushes against the Ammonites, Moabites, and the people of Mount Seir who had come against Judah, and they were struck down.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The word me'arevim ('ambushes, ambushers') is the same term used for standard military ambush tactics. The LORD uses the enemy's own military instincts against them. The verb va-yinnagefu ('they were struck, defeated') is a divine passive — God is the implied agent of the striking.
2 Chronicles 20:23

וַיַּעַמְדוּ֙ בְּנֵ֣י עַמּ֣וֹן וּמוֹאָ֔ב עַל־יֹשְׁבֵ֥י הַר־שֵׂעִ֖יר לְהַחֲרִ֣ים וּלְהַשְׁמִ֑יד וּכְכַלּוֹתָם֙ בְּיוֹשְׁבֵ֣י שֵׂעִ֔יר עָזְר֥וּ אִישׁ־בְּרֵעֵ֖הוּ לְמַשְׁחִֽית׃

The Ammonites and Moabites turned against the people of Mount Seir, devoting them to total destruction. When they had finished with the people of Seir, they helped destroy each other.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The verb le-hacharim ('to devote to destruction') is the herem vocabulary — total annihilation as though fulfilling a sacred ban. The coalition first destroys its weakest member (Mount Seir) and then turns on itself. The phrase azru ish be-re'ehu le-mashchit ('each one helped his neighbor to destroy') describes mutual annihilation — allies became executioners of each other.
2 Chronicles 20:24

וִיהוּדָ֛ה בָּ֥א עַל־הַמִּצְפֶּ֖ה לַמִּדְבָּ֑ר וַיִּפְנוּ֙ אֶל־הֶ֣הָמ֔וֹן וְהִנָּ֧ם פְּגָרִ֛ים נֹפְלִ֥ים אַ֖רְצָה וְאֵ֥ין פְּלֵיטָֽה׃

When Judah reached the overlook facing the wilderness and looked toward the multitude, they saw only corpses lying on the ground. No one had escaped.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The mitzpeh ('lookout point, watchtower') gives Judah an elevated vantage point. The scene is total: pegarim nofelim artzah ('corpses fallen to the ground') with ein peleitah ('no survivor, no one escaped'). Judah did not strike a single blow. The army that was supposed to fight arrived to find the battle already over.
2 Chronicles 20:25

וַיָּבֹ֨א יְהוֹשָׁפָ֜ט וְעַמּ֗וֹ לָבֹ֣ז אֶת־שְׁלָלָם֮ וַיִּמְצְא֣וּ בָהֶם֒ לָרֹ֗ב וּרְכ֛וּשׁ וּפְגָרִ֥ים וּכְלֵ֖י חֲמֻד֑וֹת וַיְנַצְּל֤וּ לָהֶם֙ לְאֵ֣ין מַשָּׂ֔א וַיִּהְי֞וּ יָמִ֧ים שְׁלוֹשָׁ֛ה בֹּזְזִ֥ים אֶת־הַשָּׁלָ֖ל כִּ֥י רַב־הֽוּא׃

Jehoshaphat and his people came to collect the plunder. Among the dead they found an abundance of goods, equipment, and valuable items. They stripped off more than they could carry. It took three days to gather the plunder because there was so much.

KJV 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.

Notes & Key Terms

Translator Notes

  1. The three-day plunder collection emphasizes the magnitude of the invading force — an army large enough to carry that much wealth was large enough to destroy Judah. The word kelei chamudot ('desirable items, precious objects') indicates luxury goods. The verb va-yenatzlu ('they stripped, took for themselves') means they removed valuables from the corpses and baggage.
2 Chronicles 20:26

וּבַיּ֣וֹם הָרְבִיעִ֗י נִקְהֲלוּ֙ לְעֵ֣מֶק בְּרָכָ֔ה כִּי־שָׁ֖ם בֵּרֲכ֣וּ אֶת־יְהוָ֑ה עַל־כֵּ֡ן קָרְא֞וּ אֶת־שֵׁ֨ם הַמָּק֤וֹם הַהוּא֙ עֵ֣מֶק בְּרָכָ֔ה עַ֖ד הַיּֽוֹם׃

On the fourth day they assembled in the Valley of Beracah, for there they blessed the LORD. That is why the place is called the Valley of Beracah to this day.

KJV And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

Notes & Key Terms

Translator Notes

  1. The name Beracah (berakhah) means 'blessing.' The place-naming follows a common biblical pattern: an event defines a location's identity. The valley where they gave thanks to God retains that act of thanksgiving in its name permanently. The 'fourth day' — three days of plunder plus one of worship — means the entire aftermath is spent in gratitude.
2 Chronicles 20:27

וַ֠יָּשֻׁבוּ כָּל־אִ֨ישׁ יְהוּדָ֤ה וִירוּשָׁלַ֙͏ִם֙ וִיהוֹשָׁפָ֣ט בְּרֹאשָׁ֔ם לָשׁ֥וּב אֶל־יְרוּשָׁלַ֖͏ִם בְּשִׂמְחָ֑ה כִּ֧י שִׂמְּחָ֛ם יְהוָ֖ה מֵֽאוֹיְבֵיהֶֽם׃

Then every man of Judah and Jerusalem returned, with Jehoshaphat at their head, to go back to Jerusalem with joy, for the LORD had given them joy over their enemies.

KJV 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.

Notes & Key Terms

Translator Notes

  1. Jehoshaphat leads the return just as he led the march out — be-rosham ('at their head'). The joy (simchah) is attributed to God: ki simecham Adonai ('for the LORD caused them to rejoice'). The joy is not self-generated but divinely given, matching the pattern of the entire chapter where God does what Israel cannot.
2 Chronicles 20:28

וַיָּבֹ֙אוּ֙ יְר֣וּשָׁלַ֔͏ִם בִּנְבָלִ֥ים וּבְכִנֹּר֖וֹת וּבַחֲצֹצְר֑וֹת אֶל־בֵּ֖ית יְהוָֽה׃

They entered Jerusalem with lyres, harps, and trumpets, going to the house of the LORD.

KJV And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD.

Notes & Key Terms

Translator Notes

  1. The three instruments — nevalim ('lyres'), kinnorot ('harps'), and chatzotzrot ('trumpets') — form the standard Temple worship ensemble established by David. The procession moves from the battlefield to the Temple, completing the circle: they prayed at the Temple, marched out with worship, and returned to the Temple with praise.
2 Chronicles 20:29

וַיְהִ֗י פַּ֤חַד אֱלֹהִים֙ עַ֚ל כָּל־מַמְלְכ֣וֹת הָאֲרָצ֔וֹת בְּשָׁמְעָ֕ם כִּ֚י נִלְחַ֣ם יְהוָ֔ה עִ֖ם אוֹיְבֵ֥י יִשְׂרָאֵֽל׃

The fear of God fell on all the kingdoms of the surrounding lands when they heard that the LORD had fought against the enemies of Israel.

KJV And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD had fought against the enemies of Israel.

Notes & Key Terms

Translator Notes

  1. The pachad Elohim ('fear/dread of God') is a supernatural terror that prevents military aggression. The surrounding nations hear what happened — an entire coalition destroyed itself — and recognize that Israel's God is the active agent. The reputation of the LORD replaces the need for a standing defense.
2 Chronicles 20:30

וַתִּשְׁקֹ֖ט מַלְכ֣וּת יְהוֹשָׁפָ֑ט וַיָּ֧נַח ל֛וֹ אֱלֹהָ֖יו מִסָּבִֽיב׃

Jehoshaphat's kingdom was at peace, for his God had given him rest on every side.

KJV So the realm of Jehoshaphat was quiet: for his God had given him rest round about.

Notes & Key Terms 1 term

Key Terms

שָׁלוֹם shalom
"peace" — peace, wholeness, well-being, completeness, rest

shalom here is the result of divine victory — not merely the absence of war but the positive state of security and wholeness that God provides when His people trust Him.

Translator Notes

  1. The verb va-tishqot ('it was quiet, at rest') and va-yanach ('He gave rest') describe the shalom that follows divine deliverance. The phrase me-saviv ('from all around, on every side') indicates comprehensive peace — no threat from any direction. This rest echoes the Deuteronomic promise of rest in the land (Deuteronomy 12:10).
2 Chronicles 20:31

וַיִּמְלֹ֥ךְ יְהוֹשָׁפָ֖ט עַל־יְהוּדָ֑ה בֶּן־שְׁלֹשִׁ֨ים וְחָמֵ֤שׁ שָׁנָה֙ בְּמָלְכ֔וֹ וְעֶשְׂרִ֤ים וְחָמֵשׁ֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ עֲזוּבָ֖ה בַּת־שִׁלְחִֽי׃

Jehoshaphat reigned over Judah. He was thirty-five years old when he became king and reigned twenty-five years in Jerusalem. His mother's name was Azubah daughter of Shilhi.

KJV 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 the daughter of Shilhi.

Notes & Key Terms

Translator Notes

  1. The regnal summary follows the standard formula: age at accession, length of reign, capital city, queen mother's name. Twenty-five years is a substantial reign, indicating stability. The queen mother (gevirah) is named because she held an official position in the Judean court.
2 Chronicles 20:32

וַיֵּ֗לֶךְ בְּדֶ֛רֶךְ אָבִ֥יו אָסָ֖א וְלֹא־סָ֣ר מִמֶּ֑נָּה לַעֲשׂ֥וֹת הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהוָֽה׃

He walked in the way of his father Asa and did not turn aside from it, doing what was right in the eyes of the LORD.

KJV And he walked in the way of his father Asa, and departed not from it, doing that which was right in the sight of the LORD.

Notes & Key Terms

Translator Notes

  1. The evaluation follows the standard Deuteronomistic formula: the king is measured against his predecessors and against the LORD's standard. Walking in the way of Asa is positive, though Asa himself had failures late in his reign. The phrase ha-yashar be-einei Adonai ('the right thing in the eyes of the LORD') is the highest commendation in the regnal evaluation system.
2 Chronicles 20:33

אַ֥ךְ הַבָּמ֖וֹת לֹ֣א סָ֑רוּ וְע֥וֹד הָעָ֛ם לֹא־הֵכִ֥ינוּ לְבָבָ֖ם לֵאלֹהֵ֥י אֲבוֹתֵיהֶֽם׃

However, the high places were not removed, and the people had still not set their hearts on the God of their ancestors.

KJV Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.

Notes & Key Terms

Translator Notes

  1. The qualifier akh ('however, nevertheless') introduces the limitation on Jehoshaphat's otherwise positive reign. The bamot ('high places') were local worship sites that competed with the centralized worship at Jerusalem's Temple. The people's hearts remained unestablished (lo hekinu levavam) — the same verb used positively of Jehoshaphat in 19:3. The king's own heart was set on God, but he failed to bring the people's hearts to the same place.
2 Chronicles 20:34

וְיֶ֨תֶר דִּבְרֵ֤י יְהוֹשָׁפָט֙ הָרִאשֹׁנִ֣ים וְהָאַחֲרֹנִ֔ים הִנָּ֣ם כְּתוּבִ֗ים בְּדִבְרֵי֙ יֵה֣וּא בֶן־חֲנָ֔נִי אֲשֶׁ֥ר הֹעֲלָ֖ה עַל־סֵ֥פֶר מַלְכֵ֥י יִשְׂרָאֵֽל׃

The rest of the acts of Jehoshaphat, from first to last, are written in the records of Jehu son of Hanani, which are included in the Book of the Kings of Israel.

KJV Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, which is mentioned in the book of the kings of Israel.

Notes & Key Terms

Translator Notes

  1. The source citation refers to a prophetic history by Jehu son of Hanani — the same prophet who rebuked Jehoshaphat in 19:2. This prophetic record was incorporated into the larger Book of the Kings of Israel, a source text used by the Chronicler but no longer extant.
2 Chronicles 20:35

וְאַחֲרֵיכֵ֗ן אֶתְחַבַּר֙ יְהוֹשָׁפָ֣ט מֶלֶךְ־יְהוּדָ֔ה עִ֖ם אֲחַזְיָ֣ה מֶלֶךְ־יִשְׂרָאֵ֑ל ה֖וּא הִרְשִׁ֥יעַ לַעֲשֽׂוֹת׃

After this, Jehoshaphat king of Judah allied himself with Ahaziah king of Israel, who acted wickedly.

KJV And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:

Notes & Key Terms

Translator Notes

  1. The verb hitchabber ('he joined himself, allied') indicates a formal partnership. Ahaziah is Ahab's son and successor — Jehoshaphat is repeating the same mistake that nearly killed him at Ramoth-gilead. The Chronicler's comment hu hirshia la'asot ('he acted wickedly') refers to Ahaziah, not Jehoshaphat, but the alliance implicates the Judean king in the wickedness.
2 Chronicles 20:36

וַיְחַבְּרֵ֣הוּ עִמּ֔וֹ לַעֲשׂ֥וֹת אֳנִיּ֖וֹת לָלֶ֣כֶת תַּרְשִׁ֑ישׁ וַיַּעֲשׂ֥וּ אֳנִיּ֖וֹת בְּעֶצְי֥וֹן גָּֽבֶר׃

He partnered with him to build ships to sail to Tarshish. They built the ships at Ezion-geber.

KJV And he joined himself with him to make ships to go to Tarshish: and they made the ships in Eziongeber.

Notes & Key Terms

Translator Notes

  1. Ezion-geber is a port at the northern tip of the Gulf of Aqaba (Red Sea). Tarshish likely refers to a distant western Mediterranean destination, possibly Tartessus in Spain. The joint venture was a commercial enterprise — trade ships designed for long-distance cargo. Solomon had operated a similar fleet from the same port (1 Kings 9:26).
2 Chronicles 20:37

וַיִּתְנַבֵּ֞א אֱלִיעֶ֤זֶר בֶּן־דֹּדָוָ֙הוּ֙ מִמָּ֣רֵשָׁ֔ה עַל־יְהוֹשָׁפָ֖ט לֵאמֹ֑ר בְּהִ֨תְחַבֶּרְךָ֜ עִם־אֲחַזְיָ֗הוּ פָּרַ֤ץ יְהוָה֙ אֶֽת־מַעֲשֶׂ֔יךָ וַיִּשָּׁבְר֣וּ אֳנִיּ֔וֹת וְלֹ֥א עָצְר֖וּ לָלֶ֥כֶת אֶל־תַּרְשִֽׁישׁ׃

Then Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat: "Because you have allied yourself with Ahaziah, the LORD has broken what you have made." The ships were wrecked and never sailed to Tarshish.

KJV Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the LORD hath broken thy works; and the ships were broken, and were not able to go to Tarshish.

Notes & Key Terms

Translator Notes

  1. Mareshah is a city in the Shephelah (lowland foothills) of Judah, later significant in the Hellenistic period. The name Eliezer means 'my God is help' — an ironic name for a prophet announcing that God has destroyed the king's project. The phrase lo atzru lalekhet ('they were not able to go') indicates complete failure.
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