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1–28. The allied war of the Moabites, Ammonites and Edomites against Jehoshaphat and its happy ending for the latter. 29–37. Duration, piety and glory of the reign of Jehoshaphat; his new erroneous alliance with the house of Ahab and prophetic reproof against him. 2 Chronicles 20:1. After this, the Moabites and the Ammonites, and with them some from the country of Moanite, went to war against Jehoshaphat. 2 Chronicles 20:2. And they came and told Jehoshaphat, saying: A great multitude is coming against you from beyond the sea, from Syria, and behold they are in Hatzzon-Tamara, that is, in Engeddi. Some researchers (for example, Gesenius) identified the campaign of Jehoshaphat described here with the allied campaign of Jehoshaphat, together with Jehoram and the king of Edom, against the Moabites, described in 2 Kings 3. But, despite some similarities between both stories, each of them also has its own distinctive features that do not allow them to be identified. Here, therefore, one must see an independent fact, not noted in the books of Kings. An indication of it, not without reason, is found in the psalm (Ps. 83) (Heb. 83), where the verses (Ps. 83:7-9) as well as in (2 Chronicles 20:1), among the enemies who have taken up arms against the people of God, are called Moab, Ammon, Edom, and also in the psalm (Ps. 47:4-7) (Heb. 48), where you can also see indications of victory Jehoshaphat over the allies (see N.I. Troitsky, “The Psalter. Consistent explanation of the Slavic text”, Tula, 1904, pp. 226–227). The allied forces that undertook the campaign against Jehoshaphat (v. 1) consisted of the Moabites, the Ammonites (v. 1), the inhabitants of Seir, i.e. Edomites (vv. 10–23), and “some from the country of Moanite” (v. 1). The last expression in the Hebrew, Vulgata and Slavic texts reads: some of the Ammonites (Heb.: Mehaammonim, Vulgata: de Ammoniis, Slav.: “from the Ammonites”), which does not give a satisfactory meaning: the Ammonites are mentioned earlier in the same verse. LXX render: ἐκ τῶν Μιναίων (however, in codes 44, 74, 106, 120, 121, 134, 234: ἐκ τῶν Ἀμμανίτων). Menaea were the inhabitants of the district of Maon, located in the southern part of the inheritance of the tribe of Judah, southeast of Hebron ((Josh. 15:55; 1 Sam. 23:25,25:2); “Explanatory Bible”, vol. II, pp. 98, 285 and 287; Onomasticon, 696). There were still descendants of the former inhabitants in this district, who, on occasion, rebelled against the Jews who had conquered them. Recognizing, therefore, the correctness of the reading of the LXX, as well as the Russian synodal translation - “from the land of Moanite”, the difference between them and the Jewish-Masoretic text can be explained from the rearrangement of one Heb. letters: עמק and מעק (see Prof. Gulyaev, pp. 540–541; Cf. Fr. Böttcher, “Neue exegetisch-kritische Aehrenlese zum Alten Testamente”, 1865, s. 233). The enemies came “from beyond the sea, from Syria” (v. 2), i.e. on the eastern side of the Dead Sea, where the Moabites and Ammonites lived. Instead of “from Syria” (Heb. me – Aram), Kalmet read “from Edom” ( me – Edom): such a replacement of one word with another, possible due to the proximity of the Hebrew. letters dalet and resh, makes the speech about the subsequent participation of the Edomites in the coalition more understandable (vv. 10, 23). The ancient Chaldean translation, guided perhaps by this consideration, in Art. 1 word Amion is replaced by the word Edom. Hatzazon-Tamar (LXX: Ἀσασὰν Θαμάρ, slav.: “Asasan-Tamar”) - a name found only in (Gen. 14:7), (cf. "Explanatory Bible", vol. I, pp. 94–95) - the ancient name of the area and city, later known as En-Gedi (“source of the wild goats"; (Josh. 15:62; 1 Sam. 24:1)) in the so-called desert of Judah, on the western shore of the Dead Sea, now Ain-Jidi (Onomasticon, 401, 143. "Explanatory Bible", vol. II, pp. 100, 285); the ancient name Hatzazon-Tamar indicated the richness of this area in palm trees. 2 Chronicles 20:3. And Jehoshaphat was afraid, and turned his face to seek the Lord, and declared a fast throughout all Judah. 2 Chronicles 20:4. And the Jews gathered to ask the Lord for help; From all the cities of Judah they came to plead with the Lord. 2 Chronicles 20:5. And Jehoshaphat stood in the assembly of Judah and Jerusalem in the house of the Lord, before the new court, 2 Chronicles 20:6. and said: Lord God of our fathers! Aren't you God in heaven? And You rule over all the kingdoms of the nations, and in Your hand is strength and might, and no one can stand against You! 2 Chronicles 20:7. Didn't You, our God, drive out the inhabitants of this land before Your people Israel and give it to the seed of Abraham Your friend forever? 2 Chronicles 20:8. And they settled there and built a sanctuary for You in Your name, saying: 2 Chronicles 20:9. if disaster comes to us: a punishing sword, or an ulcer, or famine, then we will stand before this house and before Your face, for Your name is in this house; and we will cry to You in our distress, and You will hear and save. 2 Chronicles 20:10. And now behold the Ammonites and the Moabites and the inhabitants of Mount Seir, through whose lands You did not allow the Israelites to pass when they came from the land of Egypt, and therefore they passed by them and did not destroy them - 2 Chronicles 20:11. behold, they repay us by coming to drive us out of Your inheritance, which You gave to us. 2 Chronicles 20:12. Our God! You judge them. For we have no strength against this great multitude that has come against us, and we do not know what to do, but our eyes are directed to You! 2 Chronicles 20:13. And all Judah stood before the Lord, and their little children, their wives, and their sons. The news reported here about the public fast established by Jehoshaphat on the occasion of the invasion of Judea by the mentioned enemies (and the consequence of this fast was God’s granting to the Jews a miraculous victory without battle - verses 22-25), to some researchers (for example, C.P. Gramberg, “Die Chronik Nach Ihrem Geschichtlichen Character Und Ihrer Glaubwurdigkeit Neu Gepruft”, Halle 1823, s.s. 15–17) seems unreliable and is considered as an argument in favor of the too late origin of the books of Chronicles on the basis that as if in the books of Holy Scripture written before the captivity, only fasts undertaken only to express mourning, sadness are mentioned (for example (Judges 20:26; 2 Samuel 12:16)), but not about fasts indicated in ( 2 Chronicles 20:3) purposes and consequences; Such “superstitious” fasts allegedly became common among Jews only in the 2nd century BC. But such an objection is due to the Protestant denial of fasting in general, as well as a deistic understanding of God’s relationship to the world and people. With an unbiased look, the biblical news about fasting, both pre-captivity (for example, (Lev.16; Judges 20:26; 2 Samuel 12:16; Joel.2:12), etc.), and post-captivity, like (2 Chronicles 20:3), turn out to be identical in essence and meaning of the events reported: fasting, combined with prayer, repentance, contrition, is understood everywhere hearts and correction of sinful life (see Father Prof. A.S. Tsarevsky, “The Origin and Composition of the First and Second Books of Chronicles,” Kyiv, 1878, pp. 7–10). This is precisely the nature of fasting in this case, Art. 3–4: fasting here is combined with public (v. 13) prayer in the church “before the new court” (v. 5). By the latter we mean, probably, not the third courtyard, the so-called courtyard of women and pagans (the opinion of the Cleric), the existence of which in the first Jerusalem temple is unknown from anywhere, but the same one, built by Solomon and, perhaps, Asa, somewhat renovated external or “outer” (Ezek. 10:5,40:31), otherwise “lower” (Ezek.40:19), in contrast to the “upper” (Jer.36:10 ) or “internal” (1 Kings 6:36), i.e. priestly ((2 Chronicles 4:9); see Prof. Olesnitsky, “The Old Testament Church,” p. 335; cf. “Explanatory Bible,” vol. II, p. 392). The very prayer of Jehoshaphat (vv. 6–12), like the prayer of Solomon at the dedication of the church (1 Kings 8:22–53; 2 Chron. 6:12–42), with which it is almost literally similar in places (cf. v. 9 and (2 Chr. 6:28)), expresses a pure biblical view of God’s attitude towards the world and especially towards the chosen people of God and true faith in Jehovah’s gracious providence for His people, whose ancestor Abraham was “the friend of God” v. 7, (Isa.41:8; Jas.2:23). Verse 10 contains a reference to the historical fact that the Jews passed the land of Edom at the command of God when entering Canaan ((Deut. 2:4–8); “Explanatory Bible”, vol. I, p. 598). 2 Chronicles 20:14. Then the Spirit of the Lord came upon Jhoziel the son of Zechariah, the son of Benaiah, the son of Jeel, the son of Mattaniah, a Levite of the sons of Asaph. 2 Chronicles 20:15. and he said: Hear, all you Jews and inhabitants of Jerusalem and King Jehoshaphat! Thus says the Lord to you: do not be afraid and do not be dismayed at this great multitude, for the war is not yours, but God’s. 2 Chronicles 20:16. Tomorrow go against them: behold, they are ascending the hill of Tzitz, and you will find them at the end of the valley, before the desert of Jeruel. 2 Chronicles 20:17. It's not for you to fight this time; stand, stand and look at the salvation of the Lord sent to you. Judas and Jerusalem! do not be afraid and do not be dismayed. Tomorrow go out to meet them, and the Lord will be with you. 2 Chronicles 20:18. And Jehoshaphat bowed his face to the ground, and all Judah and the inhabitants of Jerusalem fell down before the Lord to worship the Lord. 2 Chronicles 20:19. And the Levites from the sons of Kohath and from the children of Korah stood up to praise the Lord God of Israel with a very loud voice. 2 Chronicles 20:20. And they rose early in the morning and set out towards the wilderness of Tekoa; and when they came out, Jehoshaphat stood and said: Hear me, O Jews and inhabitants of Jerusalem! Believe the Lord your God, and you will be strong; believe His prophets, and you will prosper. According to verse 14, the prophet Jeziel came from the family of Asaph (cf. 1 Chronicles 25:2), who, as is known, came from the Levites and was one of the leaders of the choir under David (1 Chronicles 6:39,15:17,16:5,25:1; 2 Chronicles 5:12). The name of Asaph appears in the inscription of 12 psalms (49, 72–82), including the already mentioned 82nd psalm, in which, as said, one can see a reflection of the fact of the allies’ invasion of Jehoshaphat and his victory over them. Thus, the prophet Jaziel, Asaph (a 4th generation descendant of Asaph (1 Chronicles 25:2)), could be the compiler of Psalm 82, and, therefore, the historical accuracy of the story of 2 Chronicles 20 is beyond any doubt. Filled with the Spirit of God (v. 14), Jaziel declares the war of God coming to the Jews (v. 15), accordingly, the means of struggle should be the spiritual weapons of prayer (vv. 19–21). Verse 16. The position of the hill of Ziz (or Gatsitz) and the desert of Jeruel cannot be precisely determined. The first is indicated in the current Wadi hasasa to the southeast. from Tekoah (v. 20). In any case, both areas lay on the southern border of Judea - with Edom. 2 Chronicles 20:21. And he consulted with the people, and appointed singers to the Lord, so that in the splendor of the sanctuary, speaking in front of the armed men, they would praise and say: glorify the Lord, for His mercy endures forever! 2 Chronicles 20:22. And while they began to shout and praise, the Lord aroused disagreement between the Ammonites, Moabites and the inhabitants of Mount Seir, who came to Judah, and they were amazed: 2 Chronicles 20:23. for the Ammonites and Moabites rebelled against the inhabitants of Mount Seir, beating and destroying them, and when they finished off the inhabitants of Seir, then they began to destroy each other. 2 Chronicles 20:24. And when the Jews came to the high place in the wilderness and looked at the multitude, and behold, there were corpses lying on the ground, and there was no survivor. 2 Chronicles 20:25. And Jehoshaphat and his people came to take away the spoils, and they found them in abundance, and clothing, and precious things, and they collected for themselves so much that they could not carry them. And for three days they took the spoils; she was so great! 2 Chronicles 20:26. And on the fourth day they gathered together in the valley of blessing, because there they blessed the Lord. Therefore they call that place the Valley of Blessing to this day. 2 Chronicles 20:27. And all Judah and Jerusalem, and Jehoshaphat at their head, went back to Jerusalem with joy, because the Lord had given them triumph over their enemies. 2 Chronicles 20:28. And they came to Jerusalem with psalters, and harps, and trumpets, to the house of the Lord. Reality fully justified the prophecy: division and self-destruction occurred in the allied enemy troops (cf. (Judges 7:22); see "Explanatory Bible", vol. II, pp. 174–175, 490). In verse 25, when listing the spoils taken by the Jews, corpses are named according to the Hebrew text (Heb. pegarim). This comparison is strange and suggests a typo in the accepted Jewish Masoretic text. Indeed, in codices 80, 155, 157, 178, 270, 271, 283, 288, 300 in Kennicott, and codices 554, 590, 737, 789 in Rossi, instead of pegarim, corpses, it is read begadim, clothes (the mixing of these two words in the ancient Hebrew script was very possible due to similarities between Bet and Peh and Dalet and Resh). The latter reading is also accepted by the LXX (ἀποσκευήν), Vulgata (vestes) and the Slavic text ("robes"). It should be considered original (cf. Prof. Gulyaev, p. 544). “Valley of blessing”, (Heb. emeq-berachah): (v. 25), or, according to Josephus (“Antiquities of the Jews,” vol. IX, ch. 1.3), “valley of praise” is not yet mentioned anywhere in the Bible, but its trace is indicated in the present Wadi Barekut, south of Tekoa. 2 Chronicles 20:29. And there was the fear of God in all the kingdoms of the earth when they heard that the Lord Himself fought against the enemies of Israel. 2 Chronicles 20:30. And the kingdom of Jehoshaphat became calm, and God gave him peace on all sides. 2 Chronicles 20:31. Thus Jehoshaphat reigned over Judah: he was thirty-five years old when he began to reign, and he reigned twenty-five years in Jerusalem. His mother's name was Azuba, daughter of Salail. 2 Chronicles 20:32. And he walked in the way of his father Asa and did not turn away from him, doing what was right in the sight of the Lord. 2 Chronicles 20:33. Only the high places were not abolished, and the people had not yet firmly turned their hearts to the God of their fathers. 2 Chronicles 20:34. The rest of the acts of Jehoshaphat, the first and the last, are described in the records of Jehu the son of Hanani, which are entered in the book of the kings of Israel. 2 Chronicles 20:35. But after this Jehoshaphat king of Judah entered into fellowship with Ahaziah king of Israel, who had done wickedly, 2 Chronicles 20:36. and joined forces with him to build ships to go to Tarshish; and they built ships in Ezion-geber. 2 Chronicles 20:37. And then Eliezer the son of Dodab of Mareshah prophesied against Jehoshaphat, saying: Because you have entered into fellowship with Ahaziah, the Lord has destroyed your work. “And the ships were broken and could not go to Tarshish.” Here is a narrative parallel to that contained in (1 Kings 22:41–50) (see The Expository Bible, vol. II, pp. 477–478). Only in (2 Chronicles 20:37) Eliezer’s prophetic denunciation of Jehoshaphat was added for an unpleasing alliance with Ahaziah of Israel, the consequence of which was the death of the allied maritime enterprise (fleet). Wed. (Ps. 47:8). On the Jewish fleet, see comments in the Explanatory Bible, vol. II, p. 412,415,416. You might be interested in: