2 Chronicles 12:3
WEB
with twelve hundred chariots and sixty thousand horsemen. The people were without number who came with him out of Egypt: the Lubim, the Sukkiim, and the Ethiopians.
BSB
with 1,200 chariots, 60,000 horsemen, and countless troops who came with him out of Egypt—Libyans, Sukkites, and Cushites.
KJV
With twelve hundred chariots, and threescore thousand horsemen: and the people were without number that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians.
Matthew Henry
Hebrew interlinear
H505
n-m — thousand
Derivation: prop, the same as 504;
hence (the ox's head being the first letter of the alphabet, and this eventually used as a numeral) a thousand
KJV: thousand.
n.m — thousand
אֶ֫לֶף n.m. thousand
H3967
n-f — hundred
Derivation: or מֵאיָה; properly, a primitive numeral
a hundred; also as a multiplicative and a fraction
KJV: hundred((-fold), -th), sixscore.
n.f — hundred
מֵאָה 583 n.f. hundred
1. as simple number
2. as part of larger number
3. a hundredth part
H7393
n-m — vehicle, team, cavalry, rider, the upper millstone
Derivation: from 7392;
a vehicle; by implication, a team; by extension, cavalry; by analogy a rider, i.e. the upper millstone
KJV: chariot, (upper) millstone, multitude (from the margin), wagon.
n.m — chariotry
רֶ֫כֶב 120 n.m. chariotry, chariot, mill-stone; appar. also riders
H8346
n — sixty
Derivation: multiple of 8337;
sixty
KJV: sixty, three score.
n.indecl — sixty
שִׁשִּׁים 59 n.indecl. sixty
H6571
n-m — steed, driver, cavalry
Derivation: from 6567; (compare 5483)
a steed (as stretched out to a vehicle, not single nor for mounting ); also (by implication) a driver (in a chariot), i.e. (collectively) cavalry
KJV: horseman.
n.m — horseman
פָּרָשׁ n.m. horseman
n.[m.] — horse
[פָּרָשׁ] n.[m.] horse, steed
H369
np — nonentity
Derivation: as if from a primitive root meaning to be nothing or not exist;
a nonentity; generally used as a negative particle
KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370.
subst — nothing
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
1. to nothing, as nothing
2. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
3. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
4. in circumst. clauses
5. with inf. and ל׳, it is not to …
6. with prefixes
H4557
n-m — number, innumerable, few, narration
Derivation: from 5608;
a number, definite (arithmetical) or indefinite (large, innumerable; small, a few); also (abstractly) narration
KJV: abundance, account, × all, × few, (in-) finite, (certain) number(-ed), tale, telling, time.
n.m — number
מִסְפָּר 133 n.m. number, tale
H5971
n-m — people, tribe, troops, attendants, flock
Derivation: from 6004;
a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
KJV: folk, men, nation, people.
n.[m.] — kinsman
[עַם] n.[m.] kinsman (on father's side)
n.m — people
עַם, עָם 1810 n.m. people
1. a people, nation
2. = smaller units
3. = common people
4. people in gen., persons
5. phrases
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
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
H5973
prep — with, equally with
Derivation: from 6004;
adverb or preposition, with (i.e. in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then usually unrepresented in English)
KJV: accompanying, against, and, as (× long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al).
from with
מֵעִם 72 from with or beside
prep — with
עִם prep. with
1. of fellowship and companionship
a. of aid
b. Of actions done jointly with another
c. If the common action be of the nature of a contest or combat, with in the sense of against
d. Of dealing with a person, or of the relation in which one stands with, or towards, another
e. Of a common lot together with the wicked
f. Of equality or resemblance generally aid
g. Of time, as long as
2. Of a locality, close to, beside
3. Of persons, עִם is spec.
a. in the house or family or service of
b. In possession of
c. In the custody or care of
d. Beside = except
e. With = friendly with
4. Idiom. of a thought or purpose present with one
5. Metaph. together with = in spite of, notwithstanding
H4714
n-pr — Mitsrajim
Derivation: dual of 4693;
Mitsrajim, i.e. Upper and Lower Egypt
KJV: Egypt, Egyptians, Mizraim.
n.pr.terr — Egypt
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
1.
a. of land, Egypt
b. combinations
2. of people:
a. in table of nations, personif. as second son of Ham
b. = Egypt (as a people), Egyptians
H3864
n — a Libyan
Derivation: or לֻבִּי; (Daniel 11:43), partrial from a name probably derived from an unused root meaning to thirst, i.e. a dry region; apparently
a Libyan or inhabitant of interior Africa (only in plural)
KJV: Lubim(-s), Libyans.
n.gent.pl — Lybians
[לוּב], לוּבִים, לֻבִֿים n.gent.pl. Lybians, in N. Africa, W. of Egypt
H5525
n-pr-m — Sukkite
Derivation: patrial from an unknown name (perhaps 5520);
a Sukkite, or inhabitant of some place near Egypt (i.e. hut-dwellers)
KJV: Sukkiims.
H3569
a — Cushite
Derivation: patronymically from 3568;
a Cushite, or descendant of Cush
KJV: Cushi, Cushite, Ethiopian(-s).
adj.gent — Cushite
כּוּשִׁי adj.gent.
a. sg. agreeing with noun
b. = subst., a Cushite
c. id. c. art., the Cushite, of Joab’s adjutant
d. pl. = subst.
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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