1I stalo se potom, že synové Moábovi, synové Amónovi a s nimi někteří z Meunejců vytáhli do boje proti Jóšafatovi. 2Tu přišli a oznámili Jóšafatovi: Táhne proti tobě velký dav z druhé strany moře, od Aramu. Hle, jsou v Chasesón-támaru, to je v Én-gedí. 3Jóšafat dostal strach; rozhodl se hledat Hospodina a vyhlásil v celém Judsku půst. 4Judejci se shromáždili, aby hledali pomoc od Hospodina. Také ze všech judských měst přišli, aby hledali Hospodina. 5Jóšafat se postavil ve shromáždění Judejců a obyvatel Jeruzaléma v Hospodinově domě před novým nádvořím 6a řekl: Hospodine, Bože našich otců, což ty nejsi Bůh na nebesích? Ty vládneš nad všemi královstvími národů. Ve tvé ruce je síla a udatnost. Není, kdo by se ti mohl postavit. 7Což jsi ty, náš Bože, nevyhnal před svým lidem Izraelem obyvatele této země a nedal jsi ji navěky potomstvu svého přítele Abrahama? 8Usadili se v ní a postavili ti v ní svatyni pro tvé jméno se slovy: 9Jestliže na nás přijde zlo, meč, přísný soud, mor či hlad, postavíme se před tento dům a před tebe, neboť tvé jméno je v tomto domě, a budeme k tobě ze svého soužení volat o pomoc, vyslyšíš a zachráníš. 10A nyní, hle, synové Amónovi i Moábovi a obyvatelé pohoří Seír — proti nimž jsi nedovolil Izraelcům vytáhnout, když šli z egyptské země, takže se od nich odvrátili a nevyhladili je — 11hle, odplácejí se nám tím, že vytáhli, aby nás vyhnali ze tvého vlastnictví, které jsi nám podrobil. 12Bože náš, což je nebudeš soudit? Vždyť v nás není síla proti tomuto velkému davu, který táhne proti nám. Nevíme, co máme dělat, ale k tobě obracíme oči. 13Všichni Judejci stáli před Hospodinem i jejich malé děti, jejich ženy a jejich synové. 14Potom na Jachazílovi, synu Zekarjáše, syna Benajáše, syna Jeíela, syna Matanjášova, lévitovi ze synů Asafových, spočinul uprostřed shromáždění Hospodinův Duch. 15Řekl: Pozorně naslouchejte, všichni Judejci, obyvatelé Jeruzaléma a králi Jóšafate. Toto vám praví Hospodin: Nebojte se a neděste se tohoto velkého davu, protože boj není váš, ale Boží. 16Zítra sestupte proti nim. Potáhnou průsmykem Cíc. Naleznete je na konci údolí před pustinou Jerúel. 17Vy zde nebudete bojovat. Postavte se, stůjte a dívejte se na Hospodinovu záchranu pro vás, Judejci a obyvatelé Jeruzaléma. Nebojte se a neděste se! Zítra vytáhněte proti nim a Hospodin bude s vámi. 18Jóšafat poklekl tváří k zemi a všichni Judejci a obyvatelé Jeruzaléma padli před Hospodinem a klaněli se Hospodinu. 19Nato povstali lévité ze synů Kehatovců a ze synů Kórachovců, aby chválili Hospodina, Boha Izraele, zvlášť silným hlasem. 20Časně ráno vstali a vytáhli k tekójské pustině. Když vycházeli, Jóšafat zůstal stát a řekl: Slyšte mě, Judejci a obyvatelé Jeruzaléma! Věřte Hospodinu, svému Bohu, a obstojíte! Věřte jeho prorokům a uspějete. 21Když se poradil s lidem, ustanovil ty, kdo zpívali Hospodinu a chválili slávu jeho svatosti. Jak šli před ozbrojenci, říkali: Vzdávejte Hospodinu díky, protože navěky je jeho milosrdenství. 22Když začali s jásotem a chválou, Hospodin uvedl zálohy na syny Amónovy, Moábovy a obyvatele pohoří Seír, kteří táhli proti Judejcům, a byli poraženi. 23Synové Amónovi a Moábovi se postavili proti obyvatelům pohoří Seír, aby je zasvětili zkáze a zničili. Když skoncovali s obyvateli Seíru, pomáhali ke zkáze jeden druhému. 24Když Judejci přišli na vyhlídku do pustiny a pohleděli k tomu davu, hle, na zemi ležely mrtvoly; nikdo neunikl. 25Jóšafat a jeho lid přišel, aby loupili kořist a našli množství majetku, oděvy a cenné předměty. Nabrali si toho k neunesení. Tři dny loupili kořist, protože jí bylo mnoho. 26Čtvrtého dne se shromáždili v údolí Beraka, neboť tam dobrořečili Hospodinu. Proto se nazývá to místo údolí Beraka až dodnes. 27Potom se všichni Judejci a obyvatelé Jeruzaléma s Jóšafatem v čele vrátili s radostí zpět do Jeruzaléma, neboť jim Hospodin dal radost nad jejich nepřáteli. 28Přišli s harfami, lyrami a trubkami do Jeruzaléma, do Hospodinova domu. 29A strach před Bohem padl na všechna království země, když uslyšeli, že Hospodin bojoval proti nepřátelům Izraele. 30Jóšafatovo království mělo klid a jeho Bůh mu dal odpočinek od okolních nepřátel. 31Jóšafat kraloval nad Judou. Bylo mu třicet pět let, když se stal králem, a kraloval v Jeruzalémě dvacet pět let. Jeho matka se jmenovala Azúba, dcera Šilchího. 32Chodil po cestě svého otce Ásy, neodvrátil se od ní a činil to, co je správné v Hospodinových očích. 33Jenom návrší nebyla odstraněna. Lid stále nezaměřil své srdce k Bohu svých otců. 34Ostatní Jóšafatovy činy, první i poslední, jsou zapsány v letopisech Jehúa, syna Chananího, které byly zaneseny do Knihy izraelských králů. 35Potom se judský král Jóšafat spojil s izraelským králem Achazjášem, který jednal ničemně. 36Spojil se s ním, aby udělal lodě schopné plout do Taršíše. Lodě udělali v Esjón-geberu. 37Elíezer, syn Dódavahův z Maréši, prorokoval o Jóšafatovi: Protože ses spojil s Achazjášem, Hospodin se obořil na tvé dílo. Lodě se rozlámaly a nemohly plout do Taršíše.
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 (
2Пар 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 (
Быт 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 (
2Пар 20:13; see also
Иоил 2:15-
Иоил 2:16;
Йона 3:7).
5 Jehoshaphat stood . . . in the house of the Lord, before the new court--that is, the great or outer court (
2Пар 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. (
2Пар 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. (
2Пар 20:31-37)
Jehoshaphat reigned over Judah--(See
2Пар 24:1).
32 walked in the way of Asa his father, and departed not from it--He was more steadfast and consistently religious (compare
2Пар 15:18).
33 the high places were not taken away--Those on which idolatry was practised were entirely destroyed (
2Пар 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 [
3Цар 22:48]. The proposal of the Israelitish king was respectfully declined [
3Цар 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.