2 Chronicles 19:8
2 Chronicles 19:8 in Multiple Translations
Moreover, Jehoshaphat appointed in Jerusalem some of the Levites, priests, and heads of the Israelite families to judge on behalf of the LORD and to settle disputes. And they lived in Jerusalem.
¶ Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’ houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem.
Then in Jerusalem he gave authority to certain of the Levites and the priests and the heads of families of Israel to give decisions for the Lord, and in the causes of those living in Jerusalem.
Jehoshaphat also appointed in Jerusalem some of the Levites, priests, and family heads to act as judges regarding the law of Lord and to settle disputes. They were to have their courts in Jerusalem.
Moreouer in Ierusalem did Iehoshaphat set of the Leuites, and of the Priests and of the chiefe of the families of Israel, for the iudgement and cause of the Lord: and they returned to Ierusale.
And also in Jerusalem hath Jehoshaphat appointed of the Levites, and of the priests, and of the heads of the fathers of Israel, for the judgment of Jehovah, and for strife; and they turn back to Jerusalem,
Moreover in Jerusalem Jehoshaphat appointed certain Levites, priests, and heads of the fathers’ households of Israel to give judgment for the LORD and for controversies. They returned to Jerusalem.
Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
In Jerusalem also Josaphat appointed Levites, and priests and chiefs of the families of Israel, to judge the judgment and the cause of the Lord for the inhabitants thereof.
In Jerusalem also, Jehoshaphat appointed some priests and other descendants of Levi and some leaders of Israeli families to be judges. He told them to do what Yahweh’s laws said was right when they settled disputes. Those men lived in Jerusalem.
Berean Amplified Bible — 2 Chronicles 19:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Chronicles 19:8 Interlinear (Deep Study)
BIB
HEB
וְ/גַ֣ם
בִּ֠/ירוּשָׁלִַם
הֶעֱמִ֨יד
יְהוֹשָׁפָ֜ט
מִן
הַ/לְוִיִּ֣ם
וְ/הַ/כֹּהֲנִ֗ים
וּ/מֵ/רָאשֵׁ֤י
הָ/אָבוֹת֙
לְ/יִשְׂרָאֵ֔ל
לְ/מִשְׁפַּ֥ט
יְהוָ֖ה
וְ/לָ/רִ֑יב
וַ/יָּשֻׁ֖בוּ
יְרוּשָׁלִָֽם
וְ/גַ֣ם
gam
H1571
also
Conj | DirObjM
בִּ֠/ירוּשָׁלִַם
Yᵉrûwshâlaim
H3389
Jerusalem
Prep | N-proper
הֶעֱמִ֨יד
ʻâmad
H5975
to stand
V-Hiphil-Perf-3ms
יְהוֹשָׁפָ֜ט
Yᵉhôwshâphâṭ
H3092
Jehoshaphat
N-proper
מִן
min
H4480
from
Prep
הַ/לְוִיִּ֣ם
Lêvîyîy
H3881
Levi
Art | Ngmpa
וְ/הַ/כֹּהֲנִ֗ים
kôhên
H3548
priest
Conj | Art | N-mp
וּ/מֵ/רָאשֵׁ֤י
rôʼsh
H7218
head
Conj | Prep | N-mp
הָ/אָבוֹת֙
ʼâb
H1
father
Art | N-mp
לְ/יִשְׂרָאֵ֔ל
Yisrâʼêl
H3478
Israel
Prep | N-proper
לְ/מִשְׁפַּ֥ט
mishpâṭ
H4941
justice
Prep | N-ms
יְהוָ֖ה
Yᵉhôvâh
H3068
The Lord
N-proper
וְ/לָ/רִ֑יב
rîyb
H7379
strife
Conj | Prep | N-cs
וַ/יָּשֻׁ֖בוּ
shûwb
H7725
to return
Conj | V-Qal-ConsecImperf-3mp
יְרוּשָׁלִָֽם
Yᵉrûwshâlaim
H3389
Jerusalem
N-proper
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Hebrew Word Reference — 2 Chronicles 19:8
וְ/גַ֣ם
gam
H1571
"also"
Conj | DirObjM
Also means 'even' or 'too', used for emphasis or to connect ideas, like 'both...and' or 'neither...nor'. It can introduce a climax or show contrast.
Definition: 1) also, even, indeed, moreover, yea 1a) also, moreover (giving emphasis) 1b) neither, neither...nor (with negative) 1c) even (for stress) 1d) indeed, yea (introducing climax) 1e) also (of correspondence or retribution) 1f) but, yet, though (adversative) 1g) even, yea, yea though (with 'when' in hypothetical case) 2) (TWOT) again, alike
Usage: Occurs in 661 OT verses. KJV: again, alike, also, (so much) as (soon), both (so)...and, but, either...or, even, for all, (in) likewise (manner), moreover, nay...neither, one, then(-refore), though, what, with, yea. See also: Genesis 3:6; Exodus 19:9; 1 Samuel 14:21.
בִּ֠/ירוּשָׁלִַם
Yᵉrûwshâlaim
H3389
"Jerusalem"
Prep | N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
הֶעֱמִ֨יד
ʻâmad
H5975
"to stand"
V-Hiphil-Perf-3ms
Means 'to stand' in a strong sense, like in Exodus 17:12 where Moses stood with his arms up to help Israel win a battle.
Definition: : stand/stop/establish 1) to stand, remain, endure, take one's stand 1a) (Qal) 1a1) to stand, take one's stand, be in a standing attitude, stand forth, take a stand, present oneself, attend upon, be or become servant of 1a2) to stand still, stop (moving or doing), cease 1a3) to tarry, delay, remain, continue, abide, endure, persist, be steadfast 1a4) to make a stand, hold one's ground 1a5) to stand upright, remain standing, stand up, rise, be erect, be upright 1a6) to arise, appear, come on the scene, stand forth, appear, rise up or against 1a7) to stand with, take one's stand, be appointed, grow flat, grow insipid 1b) (Hiphil) 1b1) to station, set 1b2) to cause to stand firm, maintain 1b3) to cause to stand up, cause to set up, erect 1b4) to present (one) before (king) 1b5) to appoint, ordain, establish 1c) (Hophal) to be presented, be caused to stand, be stood before
Usage: Occurs in 497 OT verses. KJV: abide (behind), appoint, arise, cease, confirm, continue, dwell, be employed, endure, establish, leave, make, ordain, be (over), place, (be) present (self), raise up, remain, repair, [phrase] serve, set (forth, over, -tle, up), (make to, make to be at a, with-) stand (by, fast, firm, still, up), (be at a) stay (up), tarry. See also: Genesis 18:8; Joshua 21:44; 1 Chronicles 6:17.
יְהוֹשָׁפָ֜ט
Yᵉhôwshâphâṭ
H3092
"Jehoshaphat"
N-proper
Jehoshaphat was a king of Judah who ruled for 25 years and was known for his piety and prosperity. His name means Jehovah has judged, and he is mentioned in 2 Kings 9:2 as the son of King Asa. He was one of the best kings of Judah in the Bible.
Definition: A man of the Kingdom of Israel, living at the time of Divided Monarchy, first mentioned at 2Ki.9.2; son of: Nimshi (H5250); father of: Jehu (H3058H) § Jehoshaphat = "Jehovah has judged" 1) son of king Asa and himself king of Judah for 25 years; one of the best, most pious, and prosperous kings of Judah 2) son of Nimshi and father of king Jehu of the northern kingdom of Israel 3) son of Ahilud and chronicler under David and Solomon 4) son of Paruah and one of the 12 commissary officers under Solomon 5) a priest and trumpeter in the time of David 6) symbolical name of a valley near Jerusalem which is the place of ultimate judgment; maybe the deep ravine which separates Jerusalem from the Mount of Olives through which the Kidron flowed
Usage: Occurs in 75 OT verses. KJV: Jehoshaphat. Compare H3146 (יוֹשָׁפָט). See also: 2 Samuel 8:16; 2 Chronicles 17:5; Joel 4:12.
מִן
min
H4480
"from"
Prep
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)
Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.
הַ/לְוִיִּ֣ם
Lêvîyîy
H3881
"Levi"
Art | Ngmpa
A Levite is a descendant of Levi, one of Jacob's 12 sons, mentioned in Genesis 29:34. Levi's brothers include Reuben, Simeon, and Judah. His descendants played a key role in Israel's spiritual life.
Definition: Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115) Another name of le.vi (לֵוִי "Levi" H3878) § Levite, of Levi "joined to" 1) the descendants of Levi, the 3rd son of Jacob by Leah 1a) the tribe descended from Levi specially set aside by God for His service
Usage: Occurs in 258 OT verses. KJV: Leviite. See also: Exodus 4:14; 1 Chronicles 6:33; Ezra 6:20.
וְ/הַ/כֹּהֲנִ֗ים
kôhên
H3548
"priest"
Conj | Art | N-mp
In the Bible, a priest is a person who serves God and leads others in worship, like the Levitical priests in Exodus. They were responsible for making sacrifices and following God's laws. This term is also used to describe Jesus as a priest-king.
Definition: 1) priest, principal officer or chief ruler 1a) priest-king (Melchizedek, Messiah) 1b) pagan priests 1c) priests of Jehovah 1d) Levitical priests 1e) Zadokite priests 1f) Aaronic priests 1g) the high priest Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Usage: Occurs in 653 OT verses. KJV: chief ruler, [idiom] own, priest, prince, principal officer. See also: Genesis 14:18; Leviticus 13:33; Numbers 17:2.
וּ/מֵ/רָאשֵׁ֤י
rôʼsh
H7218
"head"
Conj | Prep | N-mp
This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.
Definition: : head 1) head, top, summit, upper part, chief, total, sum, height, front, beginning 1a) head (of man, animals) 1b) top, tip (of mountain) 1c) height (of stars) 1d) chief, head (of man, city, nation, place, family, priest) 1e) head, front, beginning 1f) chief, choicest, best 1g) head, division, company, band 1h) sum
Usage: Occurs in 547 OT verses. KJV: band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top. See also: Genesis 2:10; Numbers 17:18; 2 Samuel 4:7.
הָ/אָבוֹת֙
ʼâb
H1
"father"
Art | N-mp
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
לְ/יִשְׂרָאֵ֔ל
Yisrâʼêl
H3478
"Israel"
Prep | N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
לְ/מִשְׁפַּ֥ט
mishpâṭ
H4941
"justice"
Prep | N-ms
Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.
Definition: : judgement/punishment 1) judgment, justice, ordinance 1a) judgment 1a1) act of deciding a case 1a2) place, court, seat of judgment 1a3) process, procedure, litigation (before judges) 1a4) case, cause (presented for judgment) 1a5) sentence, decision (of judgment) 1a6) execution (of judgment) 1a7) time (of judgment) 1b) justice, right, rectitude (attributes of God or man) 1c) ordinance 1d) decision (in law) 1e) right, privilege, due (legal) 1f) proper, fitting, measure, fitness, custom, manner, plan
Usage: Occurs in 406 OT verses. KJV: [phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong. See also: Genesis 18:19; 1 Kings 2:3; Psalms 1:5.
יְהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
וְ/לָ/רִ֑יב
rîyb
H7379
"strife"
Conj | Prep | N-cs
This Hebrew word refers to a dispute or quarrel between people, which can be a physical fight or a verbal argument. It is often used to describe a lawsuit or controversy, and appears in books like Deuteronomy and Job.
Definition: 1) strife, controversy, dispute 1a) strife, quarrel 1b) dispute, controversy, case at law
Usage: Occurs in 60 OT verses. KJV: [phrase] adversary, cause, chiding, contend(-tion), controversy, multitude (from the margin), pleading, strife, strive(-ing), suit. See also: Genesis 13:7; Proverbs 17:1; Psalms 18:44.
וַ/יָּשֻׁ֖בוּ
shûwb
H7725
"to return"
Conj | V-Qal-ConsecImperf-3mp
This Hebrew word means to return or turn back, and can be used literally or figuratively. It is often used to describe someone returning to God or repenting from sin, as seen in the book of Psalms and the prophets.
Definition: : return 1) to return, turn back 1a) (Qal) 1a1) to turn back, return 1a1a) to turn back 1a1b) to return, come or go back 1a1c) to return unto, go back, come back 1a1d) of dying 1a1e) of human relations (fig) 1a1f) of spiritual relations (fig) 1a1f1) to turn back (from God), apostatise 1a1f2) to turn away (of God) 1a1f3) to turn back (to God), repent 1a1f4) turn back (from evil) 1a1g) of inanimate things 1a1h) in repetition 1b) (Polel) 1b1) to bring back 1b2) to restore, refresh, repair (fig) 1b3) to lead away (enticingly) 1b4) to show turning, apostatise 1c) (Pual) restored (participle) 1d) (Hiphil) to cause to return, bring back 1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment 1d2) to bring back, refresh, restore 1d3) to bring back, report to, answer 1d4) to bring back, make requital, pay (as recompense) 1d5) to turn back or backward, repel, defeat, repulse, hinder, reject, refuse 1d6) to turn away (face), turn toward 1d7) to turn against 1d8) to bring back to mind 1d9) to show a turning away 1d10) to reverse, revoke 1e) (Hophal) to be returned, be restored, be brought back 1f) (Pulal) brought back
Usage: Occurs in 953 OT verses. KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) [idiom] again, (cause to) answer ([phrase] again), [idiom] in any case (wise), [idiom] at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, [idiom] certainly, come again (back), [idiom] consider, [phrase] continually, convert, deliver (again), [phrase] deny, draw back, fetch home again, [idiom] fro, get (oneself) (back) again, [idiom] give (again), go again (back, home), (go) out, hinder, let, (see) more, [idiom] needs, be past, [idiom] pay, pervert, pull in again, put (again, up again), recall, recompense, recover, refresh, relieve, render (again), requite, rescue, restore, retrieve, (cause to, make to) return, reverse, reward, [phrase] say nay, send back, set again, slide back, still, [idiom] surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw. See also: Genesis 3:19; Numbers 8:25; Judges 8:13.
יְרוּשָׁלִָֽם
Yᵉrûwshâlaim
H3389
"Jerusalem"
N-proper
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
Study Notes — 2 Chronicles 19:8
Show Verse Quote Highlights
- Context
- Cross References
- 2 Chronicles 19:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Chronicles 19:8
- Jamieson-Fausset-Brown on 2 Chronicles 19:8
- Matthew Poole's Commentary on 2 Chronicles 19:8
- Trapp's Commentary on 2 Chronicles 19:8
- Ellicott's Commentary on 2 Chronicles 19:8
- Adam Clarke's Commentary on 2 Chronicles 19:8
- Cambridge Bible on 2 Chronicles 19:8
- Barnes' Notes on 2 Chronicles 19:8
- Whedon's Commentary on 2 Chronicles 19:8
- Sermons on 2 Chronicles 19:8
Context — Jehoshaphat’s Reforms
6Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment.
7And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice or partiality or bribery.”
8Moreover, Jehoshaphat appointed in Jerusalem some of the Levites, priests, and heads of the Israelite families to judge on behalf of the LORD and to settle disputes. And they lived in Jerusalem.
9He commanded them, saying, “You must serve faithfully and wholeheartedly in the fear of the LORD. 10For every dispute that comes before you from your brothers who dwell in their cities—whether it regards bloodshed or some other violation of law, commandments, statutes, or ordinances—you are to warn them, so that they will not incur guilt before the LORD and wrath will not come upon you and your brothers. Do this, and you will not incur guilt.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 17:8–9 | accompanied by certain Levites—Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-adonijah—along with the priests Elishama and Jehoram. They taught throughout Judah, taking with them the Book of the Law of the LORD. They went throughout the towns of Judah and taught the people. |
| 2 | Exodus 18:19–26 | Now listen to me; I will give you some advice, and may God be with you. You must be the people’s representative before God and bring their causes to Him. Teach them the statutes and laws, and show them the way to live and the work they must do. Furthermore, select capable men from among the people—God-fearing, trustworthy men who are averse to dishonest gain. Appoint them over the people as leaders of thousands, of hundreds, of fifties, and of tens. Have these men judge the people at all times. Then they can bring you any major issue, but all minor cases they can judge on their own, so that your load may be lightened as they share it with you. If you follow this advice and God so directs you, then you will be able to endure, and all these people can go home in peace.” Moses listened to his father-in-law and did everything he said. So Moses chose capable men from all Israel and made them heads over the people as leaders of thousands, of hundreds, of fifties, and of tens. And they judged the people at all times; they would bring the difficult cases to Moses, but any minor issue they would judge themselves. |
| 3 | Deuteronomy 17:8–13 | If a case is too difficult for you to judge, whether the controversy within your gates is regarding bloodshed, lawsuits, or assaults, you must go up to the place the LORD your God will choose. You are to go to the Levitical priests and to the judge who presides at that time. Inquire of them, and they will give you a verdict in the case. You must abide by the verdict they give you at the place the LORD will choose. Be careful to do everything they instruct you, according to the terms of law they give and the verdict they proclaim. Do not turn aside to the right or to the left from the decision they declare to you. But the man who acts presumptuously, refusing to listen either to the priest who stands there to serve the LORD your God, or to the judge, must be put to death. You must purge the evil from Israel. Then all the people will hear and be afraid, and will no longer behave arrogantly. |
| 4 | 1 Chronicles 23:4 | “Of these,” said David, “24,000 are to oversee the work of the house of the LORD, 6,000 are to be officers and judges, |
| 5 | 1 Chronicles 26:29 | From the Izrahites, Chenaniah and his sons had the outside duties as officers and judges over Israel. |
| 6 | Deuteronomy 21:5 | And the priests, the sons of Levi, shall come forward, for the LORD your God has chosen them to serve Him and pronounce blessings in His name and to give a ruling in every dispute and case of assault. |
| 7 | Deuteronomy 25:1 | If there is a dispute between men, they are to go to court to be judged, so that the innocent may be acquitted and the guilty condemned. |
2 Chronicles 19:8 Summary
This verse tells us that King Jehoshaphat chose some special people, including Levites, priests, and family leaders, to help make decisions and settle disagreements in a way that pleased God. He wanted to make sure that justice was fair and followed God's laws, as seen in Deuteronomy 1:9-18. By doing this, Jehoshaphat showed that he valued fairness and wanted to honor God in all aspects of his kingdom, just like it says in Proverbs 21:3. We can learn from Jehoshaphat's example by seeking to live in a way that is fair, just, and pleasing to God, as encouraged in Psalm 37:3-4.
Frequently Asked Questions
Why did Jehoshaphat appoint Levites, priests, and family heads to judge on behalf of the Lord?
Jehoshaphat appointed these individuals to ensure that justice was carried out in a fair and godly manner, as instructed in Deuteronomy 1:9-18, and to settle disputes in accordance with God's laws, as seen in Exodus 18:13-26.
What is the significance of the judges living in Jerusalem?
The fact that the judges lived in Jerusalem, the capital city, emphasizes their role in governing and guiding the people of Israel, much like the prophets who also lived and ministered in Jerusalem, as mentioned in Isaiah 2:3.
How does this verse relate to the concept of fearing the Lord?
This verse is connected to the idea of fearing the Lord, as mentioned in the preceding verse, 2 Chronicles 19:7, where Jehoshaphat warns the judges to be careful what they do, for with the Lord our God there is no injustice or partiality or bribery, emphasizing the importance of reverence and respect for God's laws and character, as seen in Proverbs 1:7.
What can we learn from Jehoshaphat's example of appointing godly leaders?
We can learn the importance of seeking wise and godly counsel, as well as the value of placing leaders who fear the Lord in positions of authority, as seen in Proverbs 11:14 and 24:6, which highlight the benefits of having multiple counselors and the importance of wisdom in leadership.
Reflection Questions
- What are some ways I can apply the principle of fearing the Lord in my own decision-making and actions, as encouraged in Psalm 111:10?
- How can I, like Jehoshaphat, promote justice and fairness in my community, as described in Micah 6:8?
- In what ways can I seek to settle disputes and conflicts in a way that honors God, as taught in Matthew 18:15-17?
- What are some steps I can take to ensure that I am living in a way that is pleasing to the Lord, as encouraged in Colossians 1:10?
- How can I, like the judges in this verse, strive to serve faithfully and wholeheartedly in the fear of the Lord, as commanded in 2 Chronicles 19:9?
Gill's Exposition on 2 Chronicles 19:8
Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel,.... This was the great court of judicature, consisting of princes, priests,
Jamieson-Fausset-Brown on 2 Chronicles 19:8
Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
Matthew Poole's Commentary on 2 Chronicles 19:8
The chief of the fathers of Israel; who were not priests and Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel; belongs to another place to determine, and requires more words than the nature of this work can permit. For the judgment of the Lord, i.e. for sacred matters concerning the laws, and worship, and service of God. For controversies; for matters of difference between man and man. When they returned to Jerusalem, i.e. when Jehoshaphat and his company were returned to Jerusalem, then he made this order concerning establishing judges there. But so this last clause may seem superfluous and tautological, being more than implied in the beginning of the verse. Or rather, when they, i. e. the causes and controversies last mentioned, shall return, or be returned, to Jerusalem, i.e. when the causes shall be so difficult that the judges ordained in every city cannot determine them; or, when your brethren that dwell in every city shall come to you, as it is expressed, , appealing from their city courts, to the great court or council at Jerusalem; of which See Poole ""; See Poole ""; See Poole "". As for the phrase, not only persons, but things, are said to return, or be returned, as blood, , and clouds, , and reproach, . If it be further objected, that these causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither; that may be answered both from the usage of our law, wherein such causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord, though they had never been with the Lord in that sense before, but were estranged from God even from the womb till the time of their conversion. And the dust, i.e. man’ s body, is said to return to the earth, , though it was never there before.
Trapp's Commentary on 2 Chronicles 19:8
2 Chronicles 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.Ver. 8. Moreover, in Jerusalem did Jehoshaphat set.] He constituted the high senate or council of the Sanhedrim in the chief city; these were to judge in cases most intricate, according to Deuteronomy 17:8-9, and to receive appeals from inferior courts.
Ellicott's Commentary on 2 Chronicles 19:8
(8) Did . . . set.—Appointed some of the Levites.Chief of the fathers.—Heads of the clans of families. (Comp. Exodus 18:21-26; Deuteronomy 1:15-17, where the judicial functions of the family ‘chiefs are said to have been ordained by Moses.) The 6,000 Levites set apart by David to be writers (shôterîm) and judges (1 Chronicles 23:4) appear to have been intended to act as their assessors, as being professional experts in the Law. In this measure, it is probable that David merely systematised traditional usage. Jehoshaphat re-organised the administration of justice throughout the country, and established a superior tribunal, or High Court of Appeal, in the capital, such as Deuteronomy 17:8-12 prescribe. For the judgment of the Lord.—Comp. 2 Chronicles 19:11 : “For every matter of Jehovah,” i.e., for all ecclesiastical as opposed to civil causes. The latter are here called “controversies” (rîbh, strife, litigation), and in 2 Chronicles 19:11, “every matter of the king.” When.—And. There should be a full-stop at “controversies.” “And they returned to Jerusalem” refers to the return of the Royal Commission of 2 Chronicles 19:4. So Syriac and Arabic, which make the clause begin 2 Chronicles 19:9 : “And he returned to Jerusalem, charged them, and said to them.”
Adam Clarke's Commentary on 2 Chronicles 19:8
Verse 8. And for controversies, when they returned to Jerusalem.] Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned 2 Chronicles 19:4: but if this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם lirushalem, TO Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used? Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu, "and they returned," should be written יושבי yoshebey, "the inhabitants," and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, "its INHABITANTS;" and in the Septuagint it is found totidem verbis, ΚαικρινειντουςκατοικουνταςενἹερουσαλημ, And to judge the inhabitants of Jerusalem. There is a clause in 2 Chronicles 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, where the false keri, or marginal note, directs it, in opposition to common sense and ALL the versions, to be read and they returned, which our translation has unhappily followed.
Cambridge Bible on 2 Chronicles 19:8
8. the chief of the fathers of Israel] R.V. the heads of the fathers’ houses of Israel. for the judgment of the Lord, and for controversies] By the first expression the Chronicler no doubt refers to matters regarding which some decision could be found in the Law of the Lord (i.e. the Pentateuch). The second (“controversies”) probably means civil disputes for which arbitration rather than a strictly legal decision was suitable. when they returned to Jerusalem] R.V. And they returned to Jerusalem. These words seem to be corrupt; read, and they (i.e. the judges appointed by Jehoshaphat) dwelt in Jerusalem. The most difficult cases could always be decided in Jerusalem, because the judges were always there.
Barnes' Notes on 2 Chronicles 19:8
The “fathers of Israel” are the heads of families; the chief of the fathers” are the great patriarchal chiefs, the admitted heads of great houses or clans.
Whedon's Commentary on 2 Chronicles 19:8
8. Jerusalem… Levites… priests… chief of the fathers — From this we need not suppose that no Levites, or priests, or chief fathers were made judges in the other cities.
Sermons on 2 Chronicles 19:8
| Sermon | Description | |
|---|---|---|
|
Some Queries and Considerations Proposed to the Cavaliers by Isaac Penington | Greek Word Studies delves into the significance of the term 'patriarch' in Scripture, highlighting the role of important male ancestors as heads of families or tribes, such as Abra |
|
Twentieth Century Jethro by H. P. Barker | H. P. Barker preaches about the cautionary tale of Jethro, Moses' father-in-law, who despite his good qualities and wise counsel, failed to fully identify with the people of God an |
|
Commentary Notes - I Chronicles by Walter Beuttler | Walter Beuttler preaches on the Books of the Chronicles, emphasizing their division, retrospective nature post-Babylonian captivity, and focus on Judah's history from a heavenly pe |
|
(Through the Bible) Deuteronomy 21-25 by Chuck Smith | In this sermon, the speaker discusses various regulations and laws found in the Bible, specifically in the book of Deuteronomy. These regulations cover topics such as welfare progr |
|
What a Happy Year It Will Be by Zac Poonen | Zac Poonen preaches about the significance of the Sabbath years and the year of jubilee in the Old Covenant, emphasizing the joy and blessing that came from the cancellation of deb |