WEB
As often as the king entered into Yahweh’s house, the guard came and bore them, then brought them back into the guard room.
BSB
And whenever the king entered the house of the LORD, the guards would go with him, bearing the shields, and later they would return them to the guardroom.
KJV
And when the king entered into the house of the LORD, the guard came and fetched them, and brought them again into the guard chamber.
Matthew Henry
Hebrew interlinear
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H1767
prep — enough
Derivation: of uncertain derivation;
enough (as noun or adverb), used chiefly with preposition in phrases
KJV: able, according to, after (ability), among, as (oft as), (more than) enough, from, in, since, (much as is) sufficient(-ly), too much, very, when.
subst — sufficiency
דַּי subst. sufficiency, enough
1. absol. thrice only
2. Combined with בְּ, כְּ, and esp. מִן
a. בְּדֵי
b. כְּדֵי according to the sufficiency, or abundance, of
c. מִדֵי out of the abundance of, hence as often as
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H4428
n-m — king
Derivation: from 4427;
a king
KJV: king, royal.
n.m — king
מֶ֫לֶךְ 2513 n.m. king
H1004
n-m — a house
Derivation: probably from 1129 abbreviated;
a house (in the greatest variation of applications, especially family, etc.)
KJV: court, daughter, door, + dungeon, family, + forth of, × great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, + prison, + steward, + tablet, temple, web, + within(-out).
prep — between
בֵּית fem. of בַּיִן, בֵּין prep. between
n.m — house
בַּ֫יִת 2034 n.m. house
1. house
2. place
3. receptacle
4. of house as containing a family
5. household, family (592 t.)
6. house, including household affairs
7. lit. housewards, hence metaph. inwards
8. מִבַּיִת
a. adv. on the inside
b. prep. within
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H7323
v — run, rush
Derivation: a primitive root;
to run (for whatever reason, especially to rush)
KJV: break down, divide speedily, footman, guard, bring hastily, (make) run (away, through), post.
vb — run
רוּץ vb. run
Qal
1. run
2.
a. pl. the runners (prop. out-runners)
b. runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
H5375
v — lift
Derivation: or נָסָה; (Psalm 4:6 [7]), a primitive root;
to lift, in a great variety of applications, literal and figurative, absolute and relative
KJV: accept, advance, arise, (able to, (armor), suffer to) bear(-er, up), bring (forth), burn, carry (away), cast, contain, desire, ease, exact, exalt (self), extol, fetch, forgive, furnish, further, give, go on, help, high, hold up, honorable ( man), lade, lay, lift (self) up, lofty, marry, magnify, × needs, obtain, pardon, raise (up), receive, regard, respect, set (up), spare, stir up, swear, take (away, up), × utterly, wear, yield.
vb — lift
נָשָׂא 656 vb. lift, carry, take
Qal
1. lift, lift up
2. Bear, carry
3. Take, take away
Niph.
1. be lifted up
2. refl. lift oneself up = rise up, of י׳, to display power in judgment
3. be borne, carried
4. be taken away, carried off
Pi.
1. lift up = exalt
2. fig. = desire, long
3. carry, bear continuously
4. take, take away
Hithp. lift oneself up
Hiph.
1. cause one to bear iniquity
2. appar. cause to bring, have brought
H7725
v — turn, return, retreat, again
Derivation: a primitive root;
to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
KJV: ((break, build, circumcise, dig, do anything, do evil, feed, lay down, lie down, lodge, make, rejoice, send, take, weep)) × again, (cause to) answer ( again), × in any case (wise), × at all, averse, bring (again, back, home again), call (to mind), carry again (back), cease, × certainly, come again (back), × consider, continually, convert, deliver (again), deny, draw back, fetch home again, × fro, get (oneself) (back) again, × give (again), go again (back, home), (go) out, hinder, let, (see) more, × needs, be past, × 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, say nay, send back, set again, slide back, still, × surely, take back (off), (cause to, make to) turn (again, self again, away, back, back again, backward, from, off), withdraw.
vb — turn back
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
1. turn back
2. return, come or go back
3. esp. return unto
4.
a. of dying
b. of revival from death
5. fig. of human relations:
a. return to leader, king
b. = change so as to appoach (in purpose, desire)
c. turn, i.e. resort to
d. return to a physical condition
e. abs. = change course of action
6. fig., specif. of spiritual relations:
a. turn back from God = apostatize
b. of י׳, turn away
c. turn back to God (= seek penitently)
d. abs. repent
e. turn back from evil
f. of י׳
g. of י׳, return (to shew favour)
7. of inanimate things (sts. personified, or treated as things of life):
8. denoting repetition, etc.
9. trans.
Pō‛l.
1. bring back
2.
a. fig. restore, refresh
b. restore, repair
3. lead away (enticingly)
4. shew turning = apostatize
Hiph. 353 cause to return, bring back
1.
a. bring back into bondage
b. put back
c. = draw back
d. = give back, restore
e. = relinguish
f. = give in payment, requital
g. bring one back (from dead)
2.
a. bring back heart
b. = refresh
3. bring back words of people
4.
a. bring back (in retribution) upon
b. pay as recompense
5. turn back, backward = repel, defeat
6.
a. turn away face
b. late, turn toward, acc. face
7. turn against
8. bring back to mind, take into consideration
9.
10. = shew a turning away from your idols (i.e. turn away)
11. reverse, revoke = repel, defeat
Hoph. my money has been returned
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H8372
n-m — room
Derivation: and (feminine) תָּאָה; (Ezekiel 40:12), from (the base of) 8376;
a room (as circumscribed)
KJV: (little) chamber.
n.m — chamber
תָּא n.m. chamber
Bible49 app
Get translation compare, commentary, and interlinear study — offline, on iPhone and Mac.
See Bible49
Verses 1–12
2 Chronicles 12:1–12
Israel was very much disgraced and weakened by being divided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty; but here we have all out of order there.
I. Rehoboam and his people left God: He forsook the law of the Lord, and so in effect forsook God, and all Israel with him, Ch2 12:1. He had his happy triennium, when he walked in the way of David and Solomon (Ch2 11:17), but it expired, and he grew remiss in the worship of God; in what instances we are not told, but he fell off, and Judah with him, here called Israel, because they walked in the evil ways into which Jeroboam had drawn the kingdom of Israel. Thus he did when he had established the kingdom and strengthened himself. As long as he thought his throne tottered he kept to his duty, that he might make God his friend; but, when he found it stood pretty firmly, he thought he had no more occasion for religion; he was safe enough without it. Thus the prosperity of fools destroys them. Jeshurun waxed fat and kicked. When men prosper, and are in no apprehension of troubles, they are ready to say to God, Depart from us.
II. God quickly brought troubles upon them, to awaken them, and recover them to repentance, before their hearts were hardened. It was but in the fourth year of Rehoboam that they began to corrupt themselves, and in the fifth year the king of Egypt came up against them with a vast army, took the fenced cities of Judah, and came against Jerusalem, Ch2 12:2, Ch2 12:3, Ch2 12:4. This great calamity coming upon them so soon after they began to desert the worship of God, by a hand they had little reason to suspect (having had a great deal of friendly correspondence with Egypt in the last reign), and coming with so much violence that all the fenced cities of Judah, which Rehoboam had lately fortified and garrisoned and on which he relied much for the safety of his kingdom, fell immediately into the hands of the enemy, without making any resistance, plainly showed that it was from the Lord, because they had transgressed against him.
III. Lest they should not readily or not rightly understand the meaning of this providence, God by the word explains the rod, Ch2 12:5. When the princes of Judah had all met at Jerusalem, probably in a great council of war, to concert measures for their own safety in this critical juncture, he sent a prophet to them, the same that had brought them an injunction from God not to fight against the ten tribes (Ch2 11:2), Shemaiah by name; he told them plainly that the reason why Shishak prevailed against them was not because they had been impolitic in the management of their affairs (which perhaps the princes in this congress were at this time scrutinizing), but because they had forsaken God. God never leaves any till they first leave him.
IV. The rebukes both of the word and of the rod being thus joined, the king and princes humbled themselves before God for their iniquity, penitently acknowledged the sin, and patiently accepted the punishment of it, saying, The Lord is righteous, Ch2 12:6. "We have none to blame but ourselves; let God be clear when he judgeth." Thus it becomes us, when we are under the rebukes of Providence, to justify God and judge ourselves. Even kings and princes must either bend or break before God, either be humbled or be ruined.
V. Upon the profession they made of repentance God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.
1. God, in mercy, prevented the destruction they were now upon the brink of. Such a vast and now victorious army as Shishak had, having made themselves masters of all the fenced cities, what could be expected but that the whole country, and even Jerusalem itself, would in a little time be theirs? But when God saith, Here shall the proud waves be stayed, the most threatening force strangely dwindles and becomes impotent. Here again the destroying angel, when he comes to Jerusalem, is forbidden to destroy it: "My wrath shall not be poured out upon Jerusalem; not at this time, not by this hand, not utterly to destroy it," Ch2 12:7, Ch2 12:12. Note, Those that acknowledge God righteous in afflicting them shall find him gracious. Those that humble themselves before him shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed or the property of it altered.
2. He granted them some deliverance, not complete, but in part; he gave them some advantages against the enemy, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and, as their reformation was, so was their deliverance. Yet it is said (Ch2 12:12), in Judah things went well, and began to look with a better face. (1.) In respect of piety. There were good things in Judah (so it is in the margin), good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great corruption and degeneracy it is some comfort if there be a remnant among whom good things ar found; this is a ground of hope in Israel. (2.) In respect of prosperity. In Judah things went ill when all the fenced cities were taken (Ch2 12:4), but when they repented the posture of their affairs altered, and things went well. Note, If things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness if they go better than was to have been expected, better than formerly, and better than we deserved. We should own God's goodness if he do but grant us some deliverance.
3. Yet he left them to smart sorely by the hand of Shishak, both in their liberty and in their wealth.
(1.) In their liberty (Ch2 12:8): They shall be his servants (that is, they shall lie much at his mercy and be put under contribution by him, and some of them perhaps be taken prisoners and held in captivity by him), that they may know my service, and the service of the kingdoms of the countries. They complained, it may be, of the strictness of their religion, and forsook the law of the Lord (Ch2 12:1) because they thought it a yoke to hard, too heavy, upon them. "Well," saith God, "let them better themselves if they can; let the neighbouring princes rule them awhile, since they are not willing that I should rule them, and let them try how they like that. They might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst (Deu 28:47, Deu 28:48), till they think of returning to their first Master, for then it was better with them," Hos 2:7. This, some think, is the meaning of Eze 20:24, Eze 20:25. Because they despised my statutes, I gave them statutes that were not good. Note, [1.] The more God's service is compared with other services the more reasonable and easy it will appear. [2.] Whatever difficulties or hardships we may imagine there are in the way of obedience, it is better a thousand times to go through them than to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty; the service of lust is perfect slavery.
(2.) In their wealth. The king of Egypt plundered both the temple and the exchequer, the treasuries of both which Solomon left very full; but he took them away; yea, he took all, all he could lay his hands on, Ch2 12:9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place (Ch2 12:9-11), we had an account of before, Kg1 14:25-28.
Cross-references: 2Chr 12:1 · 2Chr 11:17 · 2Chr 12:2 · 2Chr 12:3 · 2Chr 12:4 · 2Chr 12:5 · 2Chr 11:2 · 2Chr 12:6 · 2Chr 12:7 · 2Chr 12:12 · 2Chr 12:8 · Deut 28:47 · Deut 28:48 · Hos 2:7 · Ezek 20:24 · Ezek 20:25 · 2Chr 12:9 · 1Kgs 14:25