2 Chronicles 19:6
WEB
and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment.
BSB
Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment.
KJV
And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment.
Matthew Henry
Hebrew interlinear
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
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
H8199
v — judge, sentence, vindicate, punish, govern, litigate
Derivation: a primitive root;
to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or punish; by extenssion, to govern; passively, to litigate (literally or figuratively)
KJV: avenge, × that condemn, contend, defend, execute (judgment), (be a) judge(-ment), × needs, plead, reason, rule.
vb — judge
שָׁפַט 185 vb. judge, govern
Qal
1. act as law-giver, judge, governor
2. specif. decide controversy, discriminate betw. persons, in civil, political, domestic and religious questions
3. execute judgment
Niph.
1. recipr., enter into controversy, plead
2. pass. be judged
Pô‛el = my opponent-at-law
H7200
v — see
Derivation: a primitive root;
to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
KJV: advise self, appear, approve, behold, × certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, × indeed, × joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, × be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), × sight of others, (e-) spy, stare, × surely, × think, view, visions.
vb — see
רָאָה 1315 vb. see
Qal 1141
1.
a. see, subj.
b. see, c. acc. rei
2. see, sq. acc. cl. or phr. of closer design
3. see, so as to learn to know
4. abs. see, have (power of) vision
5. see = perceive
6. look at, see, by direct volition
7. of mental observation
8.
a. c. ב, lit., look into, hence look at with interest
b. see, c. acc. rei
Niph.
1. appear
2. be seen
3. be visible
Pu. appar. his bones are not detected
Hithp. recipr. look at each other
Hiph.
1.
a. cause one to see something, shew
b. cause to experience something
2. cause to look intently at, to behold
Hoph.
1. be caused to see, be shewn
2. be exhibited to
H4100
i — what?, how?, why?, when?, what!, how!, what, whatever, that which
Derivation: or מַה; or מָ; or מַ; also מֶה; a primitive particle;
properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
KJV: how (long, oft, (-soever)), (no-) thing, what (end, good, purpose, thing), whereby(-fore, -in, -to, -with), (for) why.
pron.interrog — what?
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
1. interrog. what?
2. Used adverbially
3. Indef. pron.
4. With preps.
H859
p — thou, thee, ye, you
Derivation: or (shortened); אַתָּ; or אַת; feminine (irregular) sometimes אַתִּי; plural masculine אַתֶּם; feminine אַתֶּן; or אַתֵּנָה; or אַתֵּנָּה; a primitive pronoun of the second person;
thou and thee, or (plural) ye and you
KJV: thee, thou, ye, you.
pron. 2 s. f — thou
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
pron. 2 s. m — thou
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
thou
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
pron. 2 m. pl — you
אַתֶּם pron. 2 m. pl. you (masc.)
pron. 2 f. pl — you
אַתֵּן pron. 2 f. pl. you (fem.)
H6213
v — do, make
Derivation: a primitive root;
to do or make, in the broadest sense and widest application
KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, × certainly, have the charge of, commit, deal (with), deck, displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, feast, (fight-) ing man, finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, hinder, hold (a feast), × indeed, be industrious, journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, × sacrifice, serve, set, shew, × sin, spend, × surely, take, × thoroughly, trim, × very, vex, be (warr-) ior, work(-man), yield, use.
vb — do
עָשָׂה 2622 vb. do, make
Qal 2524
I.
1. do (1560 t.)
2. deal with
3. oft. in phr. do kindness with
4. abs. act, act with effect
II.
1. make (670 t.)
2. produce, yield
3. prepare, esp. of dressing and cooking food
4. make offering
5. attend to, put in order
6. observe, celebrate, religious festival
7. acquire property of various kinds
8. appoint priests
9. bring about of י׳’s effecting a deliverance
10. use
11. spend, pass, days of life
Niph. 97
1. be done
2.
a. be made, of concr. things
b. be produced from vine
c. be prepared, of food
d. be offered
e. be observed, passover
f. be used
Pu. I was made
vb — press
[עָשָׂה] vb. Pi. press, squeeze
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H120
n-m — ruddy, human being, mankind
Derivation: from 119;
ruddy i.e. a human being (an individual or the species, mankind, etc.)
KJV: × another, hypocrite, common sort, × low, man (mean, of low degree), person.
n.m — Adam
אָדָם 560 n.m. Gn 1:27 man, mankind
1. a man = human being
2. coll. man, mankind
3. n.pr.m. Adam, first man (without art.)
4. n.pr.loc. city in Jordan valley (as built?)
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
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
H1697
n-m — word, matter, spoken, thing, cause
Derivation: from 1696;
a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
KJV: act, advice, affair, answer, × any such (thing), because of, book, business, care, case, cause, certain rate, chronicles, commandment, × commune(-ication), concern(-ing), confer, counsel, dearth, decree, deed, × disease, due, duty, effect, eloquent, errand, (evil favoured-) ness, glory, harm, hurt, iniquity, judgment, language, lying, manner, matter, message, (no) thing, oracle, × ought, × parts, pertaining, please, portion, power, promise, provision, purpose, question, rate, reason, report, request, × (as hast) said, sake, saying, sentence, sign, so, some (uncleanness), somewhat to say, song, speech, × spoken, talk, task, that, × there done, thing (concerning), thought, thus, tidings, what(-soever), wherewith, which, word, work.
n.m — speech
דָּבָר 1439 n.m. speech, word
I. sg. speech, discourse, saying, word, as the sum of that which is spoken
II. sg. saying, utterance, sentence, as a section of a discourse
III. sg. a word, words
IV. sg. matter, affair, thing about which one speaks
H4941
n-m — verdict, sentence, law, justice, right, privilege, style
Derivation: from 8199;
properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty; abstractly, justice, including a participant's right or privilege (statutory or customary), or even a style
KJV: adversary, ceremony, charge, × crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, × worthy, wrong.
n.m — judgment
מִשְׁפָּט 422 n.m. judgment
1. judgment
2. justice, right, rectitude
3. ordinance
4. decision
5. one's (legal) right, privilege, due
6.
a. proper, fitting, measure
b. custom, manner
c. what manner of
d. plan
Bible49 app
Get translation compare, commentary, and interlinear study — offline, on iPhone and Mac.
See Bible49
Verses 5–11
2 Chronicles 19:5–11
Jehoshaphat, having done what he could to make his people good, is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them (Ch2 17:7-9), and that provision did well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done.
I. He erected inferior courts of justice in the several cities of the kingdom, Ch2 19:5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (Ch2 19:6), in which we have,
1. The means he prescribes to them for the keeping of them closely to their duty; and these are two: - (1.) Great caution and circumspection: Take heed what you do, Ch2 19:6. And again, "Take heed and do it, Ch2 19:7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact." Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: "Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh 5:15; Gen 42:18) and an engagement to you to be active in doing the duty of your place." Let destruction from God be a terror to them, as Job speaks (Job 31:23), and then they will be a terror to none but evil-doers.
2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God: - (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: "You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men." (2.) That his eye was upon them: "He is with you in the judgment, to take notice what you do and call you to an account if you do amiss." (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him.
II. He erected a supreme court at Jerusalem, which was advised with, and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers (to speak in the language of our own law), special verdicts, and writs of error. This court sat in Jerusalem; for there were set the thrones of judgment: there they would be under the inspection of the king himself. Observe,
1. The causes cognizable in this court; and they were of two kinds, as with us: - (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law and were said to offend against his peace, his crown and dignity. (2.) Common pleas, between party and party, called here controversies (Ch2 19:8) and causes of their brethren (Ch2 19:10), differences between blood and blood (this refers to Deu 17:8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy.
2. The judges of this court were some of the Levites and priests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel, peers of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law.
3. The two chiefs, or presidents, of this court. Amariah, the high priest, was to preside in ecclesiastical causes, to direct the court and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil causes, Ch2 19:11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business.
4. The inferior officers of the court. "Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you," Ch2 19:11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs.
5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart, Ch2 19:9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. "This do, and you shall not trespass;" this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. "You trespass if you do not keep them from trespassing." (3.) They must act with resolution. "Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good." Wherever he finds a good man, a good magistrate, he will be found a good God.
Cross-references: 2Chr 17:7 · 2Chr 19:5 · 2Chr 19:6 · 2Chr 19:7 · Neh 5:15 · Gen 42:18 · Job 31:23 · 2Chr 19:8 · 2Chr 19:10 · Deut 17:8 · 2Chr 19:11 · 2Chr 19:9