1A potom sa stalo, že prišli synovia Moábovi a synovia Ammonovi a s nimi iní z Ammonovcov proti Jozafatovi do vojny. 2Vtedy prišli poslovia a oznámili Jozafatovi a riekli: Prišlo proti tebe veľké množstvo zo zámoria, zo Sýrie, a hľa, sú v Chacecon-támare, ktoré je En-gedi. 3A Jozafat sa bál a obrátil svoju tvár hľadať JeHoVaHa a vyhlásil pôst na celé Judsko. 4Vtedy sa shromaždili synovia Júdu, aby hľadali pomoc od JeHoVaHa, a prišli aj zo všetkých miest Júdových hľadať JeHoVaHa. 5A Jozafat sa postavil v shromaždení Júdu a Jeruzalema v dome JeHoVaHovom, pred novým dvorom, 6a riekol: JeHoVaHu, Bože našich otcov, či nie si ty Bohom na nebi? A veď ty panuješ nado všetkými kráľovstvami národov, a v tvojej ruke je sila a udatnosť, a nieto nikoho, kto by sa mohol postaviť proti tebe! 7Či si ty azda, náš Bože, nevyhnal obyvateľov tejto zeme zpred svojho ľudu Izraela? A dal si ju semenu Abraháma, svojho milovaného priateľa, na veky. 8A bývali v nej a vystavili ti v nej svätyňu, tvojmu menu, povediac: 9Keby prišlo na nás zlé, meč súdu, mor a hlad, a keby sme sa postavili pred týmto domom a pred tebou, pretože je tvoje meno v tomto dome, a keby sme kričali k tebe zo svojej úzkosti, vyslyšíš a zachrániš. 10A teraz hľa, synovia Ammonovi a Moábovi a vrch Seir, cez ktorých prejsť si nedal Izraelovi, keď boli prišli z Egyptskej zeme, ale uhnuli od nich a nezahladili ich, 11nuž hľa, oni sa nám odplácajú tým, že prišli, aby nás vyhnali z tvojho dedičstva, ktoré si nám dal večne. 12Náš Bože, či nebudeš súdiť nad nimi? Lebo v nás nie je sily, aby sme obstáli pred týmto veľkým množstvom, ktoré prišlo na nás, ani my nevieme, čo by sme mali robiť, ale jedine na teba hľadia naše oči.- 13A všetci synovia Júdovi stáli pred JeHoVaHom, aj ich drobné deti, ich ženy a ich synovia. 14Vtedy prišiel Jachaziela, syna Zachariáša, syna Benaiáša, syna Jehiela, syna Mattaniáša, Levitu zo synou Azafových, Duch JeHoVaHov prostred shromaždenia, 15a riekol: Pozorujte, všetok Júda a obyvatelia Jeruzalema, i ty kráľu Jozafate! Takto vám hovorí JeHoVaH: Nebojte sa vy ani sa nestrachujte pred tým velikým množstvom, lebo nie vám je boj, ale Bohu. 16Zajtra sídite na nich. Hľa pojdú hore stráňou Cíc, a najdete ich na konci údolia pred púštou Jeruel. 17Nebude to vašou vecou bojovať v tomto boji. Postavte sa, stojte a vidzte spasenie JeHoVaHovo, ktorý je s vami, Júda a Jeruzalem. Nebojte sa ani sa nestrachujte! Zajtra vyjdite proti nim, a JeHoVaH bude s vami. 18A Jozafat sa sklonil tvárou k zemi, a všetok Júda i obyvatelia Jeruzalema padli pred JeHoVaHom klaňajúc sa JeHoVaHovi. 19Potom vstali Levitovia zo synov Kehátovcov a zo synov Kórachovcov, aby chválili JeHoVaHa, Boha Izraelovho, velikým hlasom, náramne. 20A tak vstali skoro ráno a vyšli na púšť Tekoa. A keď vychádzali, Jozafat stál a povedal: Počujte ma, Júda a obyvatelia Jeruzalema! Verte v JeHoVaHa, svojho Boha, A stojte verne; verte v jeho prorokov a konajte štastne! 21A keď sa poradil s ludom, postavil spevákov JeHoVaHovi, a to aby chválili okrasu svätosti idúc pred ozbrojencami a aby hovorili: Oslavujte JeHoVaHa, lebo jeho milosť trvá na veky! 22A v tom čase, keď začali plesať a chváliť, dal JeHoVaH úkladnikov na synov Ammonových a Moábových a na obyvateľov vrchu Seira, ktorí boli prišli proti Júdovi, a boli porazení. 23Lebo sa postavili synovia Ammonovi a Moábovi proti obyvvateľom vrchu Siera, aby ich oddali úplnej záhube a aby ich zahladili. A keď dokončili proti obyvateľom Siera, pomáhali druh proti druhovi zahladiť. 24Medzitým prišiel Júda na výhľadisko na púšť a obrátiac sa pozreli na množstvo. A hľa, videli, že sú mŕtvolami, ležiacami na zemi, a že ani nebolo toho, kto by bol ušiel. 25Vtedy prišiel Jozafat a jeho ľud pobrať ich korisť a našli jej u nich množstvo i majetku i klenotov u mŕtvol i vzácneho náradia, a nabrali koristi každý toľko, že to až nemohli uniesť. A tri dni brali korisť, lebo jej bolo mnoho. 26Potom štvrtého dňa sa shromaždili do doliny Berácha, lebo tam dobrorečili JeHoVaHovi. Preto nazvali meno toho miesta Emek-berácha, a tak sa volá až do tohoto dňa. 27A vrátili sa všetci mužovia Júdovi aj mužovia Jeruzalema i Jozafat na ich čele, aby sa navrátili do Jeruzalema s radosťou, lebo im dal JeHoVaH radosť z porážky ich nepriateľov. 28A prišli do Jeruzalema s harfami, citarami a s trúbkami do domu JeHoVaHovho. 29A strach Boží prišiel na všetky kráľovstvá tých zemí, keď počuli, že JeHoVaH bojoval proti nepriateľom Izraelovým. 30A kráľovstvo Jozafatovo malo pokoj, a jeho Bôh mu dal odpočinutia zo všetkých strán. 31A Jozafat kráľoval nad Júdom. Tridsaťpäť rokov mal, keď začal kraľovať dvatsaťpäť rokov v Jeruzaleme. A meno jeho matky bolo Azuba, a bola dcérou Šilchiho. 32Chodil po ceste svojho otca Azu ani neuhol od nej robiac to, čo je spravedlivé v očiach JeHoVaHových. 33Avšak výšiny neboli uhli, lebo ľud ešte nebol ustavil svojho srdca k Bohu svojich otcov. 34A ostatné deje Jozafatove, prvé i posledné, tie hľa, sú napísané v dejinách Jehu-va, syna Chananiho, čo bolo vnesené do knihy kráľov Izraelových. 35Potom sa spolčil Jozafat, judský kráľ, s Achaziášom, izraelským kráľom, ktorý páchal bezbožnosť. 36Spolčil sa s ním preto, aby narobil lodí, ktoré mali ísť do Taršíša. A narobili lodí v Ecjon-gábere. 37Vtedy prorokoval Eliézer, syn Dodavahú-va z Maréše, proti Jozafatovi povediac: Za to, že si sa spolčil s Achaziášom, JeHoVaH rozborí tvoje práce. Aj stroskotali lode a nemohli ísť do Taršíša.
Jamieson Fausset Brown Bible Commentary 1 JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
the children of Moab . . . Ammon, and with them other beside the Ammonites--supposed to be rather the name of a certain people called Mohammonim or Mehunim (
2Chr 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.
2 from beyond the sea on this side Syria--Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (
Gen 14:7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [ROBINSON]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [ROBINSON].
3 Jehoshaphat . . . proclaimed a fast throughout all Judah--Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (
2Chr 20:13; see also
Joel 2:15-
Joel 2:16;
Jonah 3:7).
5 Jehoshaphat stood . . . in the house of the Lord, before the new court--that is, the great or outer court (
2Chr 4:9) called the new court, probably from having been at that time enlarged or beautified.
6 And said, O Lord God of our fathers--This earnest and impressive prayer embraces every topic and argument which, as king and representative of the chosen people, he could urge. Then it concludes with an earnest appeal to the justice of God to protect those who, without provocation, were attacked and who were unable to defend themselves against overwhelming numbers.
14 Then upon Jahaziel . . . came the Spirit of the Lord--This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.
16 they come up by the cliff of Ziz--This seems to have been nothing else than the present pass which leads northwards, by an ascent from En-gedi to Jerusalem, issuing a little below Tekoa. The wilderness of Jeruel was probably the large flat district adjoining the desert of Tekoa, called El-Husasah, from a wady on its northern side [ROBINSON].
18 Jehoshaphat bowed his head . . . and all Judah, &c.--This attitude was expressive of reverence to God and His Word, of confidence in His promise, and thankfulness for so extraordinary a favor.
19 the Levites . . . stood up to praise the Lord--doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.
20 as they went forth, Jehoshaphat stood . . . Hear me, O Judah, and ye inhabitants of Jerusalem--probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.
21 he appointed singers . . . that they should praise . . . as they went out before the army--Having arranged the line of procession, he gave the signal to move forwards. The Levites led the van with their musical instruments; and singing the 136th Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory.
22 THE OVERTHROW OF HIS ENEMIES. (
2Chr 20:22-30)
when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir--Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.
24 when Judah came toward the watchtower in the wilderness--Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.
31 HIS REIGN. (
2Chr 20:31-37)
Jehoshaphat reigned over Judah--(See
2Chr 24:1).
32 walked in the way of Asa his father, and departed not from it--He was more steadfast and consistently religious (compare
2Chr 15:18).
33 the high places were not taken away--Those on which idolatry was practised were entirely destroyed (
2Chr 17:6); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.
35 after this did Jehoshaphat . . . join himself with Ahaziah . . . to make ships--A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [
1Kgs 22:48]. The proposal of the Israelitish king was respectfully declined [
1Kgs 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.