2 Chronicles 19:8

TO THE PRIESTS AND LEVITES. (Ch2 19:8-11)

set of the Levites . . . priests, and of the chief of the fathers of Israel--A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.

Next: 2 Chronicles Chapter 20

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ch 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.

Ver. 8. Moreover, in Jerusalem did Jehoshaphat set.] He constituted the high senate or council of the Sanhedrim in the chief city; these were to judge in cases most intricate, according to Deu 17:8-9, and to receive appeals from inferior courts.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 19:8. The chief of the fathers of Israel — Who were not priests, or Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the sanhedrim, by which all causes, ecclesiastical and civil, were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites, the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. For the judgment of the Lord — For matters concerning the law and worship of God. For controversies — For matters of difference between man and man. When they returned — When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Priests and Levites, which should judge matters according to the word of the Lord.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 8. And for controversies, when they returned to Jerusalem.] Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned 2Ch 19:4: but if this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם lirushalem, TO Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used?

Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu, "and they returned," should be written יושבי yoshebey, "the inhabitants," and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, "its INHABITANTS;" and in the Septuagint it is found totidem verbis, Και κρινειν τους κατοικουντας εν Ἱερουσαλημ, And to judge the inhabitants of Jerusalem.

There is a clause in 2Ch 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, where the false keri, or marginal note, directs it, in opposition to common sense and ALL the versions, to be read and they returned, which our translation has unhappily followed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(8) Did . . . set.—Appointed some of the Levites.

Chief of the fathers.—Heads of the clans of families. (Comp. Exo_18:21-26; Deu_1:15-17, where the judicial functions of the family ‘chiefs are said to have been ordained by Moses.) The 6,000 Levites set apart by David to be writers (shôterîm) and judges (1Ch_23:4) appear to have been intended to act as their assessors, as being professional experts in the Law. In this measure, it is probable that David merely systematised traditional usage. Jehoshaphat re-organised the administration of justice throughout the country, and established a superior tribunal, or High Court of Appeal, in the capital, such as Deu_17:8-12 prescribe.

For the judgment of the Lord.—Comp. 2Ch_19:11 : “For every matter of Jehovah,” i.e., for all ecclesiastical as opposed to civil causes. The latter are here called “controversies” (rîbh, strife, litigation), and in 2Ch_19:11, “every matter of the king.”

When.—And. There should be a full-stop at “controversies.” “And they returned to Jerusalem” refers to the return of the Royal Commission of 2Ch_19:4. So Syriac and Arabic, which make the clause begin 2Ch_19:9 : “And he returned to Jerusalem, charged them, and said to them.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. the chief of the fathers of Israel] R.V. the heads of the fathers’ houses of Israel.

for the judgment of the Lord, and for controversies] By the first expression the Chronicler no doubt refers to matters regarding which some decision could be found in the Law of the Lord (i.e. the Pentateuch). The second (“controversies”) probably means civil disputes for which arbitration rather than a strictly legal decision was suitable.

when they returned to Jerusalem] R.V. And they returned to Jerusalem. These words seem to be corrupt; read, and they (i.e. the judges appointed by Jehoshaphat) dwelt in Jerusalem. The most difficult cases could always be decided in Jerusalem, because the judges were always there.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he charged them,.... The members of the court at Jerusalem:

saying, thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart; judge righteously and impartially, as men fearing God, true to the trust reposed in them, and sincere and upright in heart and actions, having nothing else in view but the glory of God, and the good of men.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The “fathers of Israel” are the heads of families; the chief of the fathers” are the great patriarchal chiefs, the admitted heads of great houses or clans. They were now admitted to share in the judicial office which seems in David’s time to have been confined to the Levites 1Ch 23:4.

For the judgment of the Lord, and for controversies - By the former are meant disputed cases concerning the performance of religious obligations. In “controversies” are included all the ordinary causes, whether criminal or civil.

When they returned to Jerusalem - Rather, “and they returned to Jerusalem,” a clause which if detached from the previous words and attached to 2Ch 19:9, gives a satisfactory sense.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And the. Heb. "of the Lord, and for disputes among the people among themselves, (H.) and they returned, (v. 4) or dwelt at Jerusalem." C. --- Sept. "to judge the inhabitants of," &c. Josephus (ix. 1.) says, "he returned." Syriac, "And being returned....he exhorted."

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The chief of the fathers of Israel; who were not priests and Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel; belongs to another place to determine, and requires more words than the nature of this work can permit.

For the judgment of the Lord, i.e. for sacred matters concerning the laws, and worship, and service of God.

For controversies; for matters of difference between man and man.

When they returned to Jerusalem, i.e. when Jehoshaphat and his company were returned to Jerusalem, then he made this order concerning establishing judges there. But so this last clause may seem superfluous and tautological, being more than implied in the beginning of the verse. Or rather,

when they, i. e. the causes and controversies last mentioned, shall return, or be returned, to Jerusalem, i.e. when the causes shall be so difficult that the judges ordained in every city cannot determine them; or, when your brethren that dwell in every city shall come to you, as it is expressed, 2Ch 19:10, appealing from their city courts, to the great court or council at Jerusalem; of which See Poole "Exo 18:26"; See Poole "Deu 1:17"; See Poole "Deu 17:8". As for the phrase, not only persons, but things, are said to return, or be returned, as blood, 1Ki 2:33, and clouds, Ecc 12:2, and reproach, Hos 12:14. If it be further objected, that these causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither; that may be answered both from the usage of our law, wherein such causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord, though they had never been with the Lord in that sense before, but were estranged from God even from the womb till the time of their conversion. And the dust, i.e. man’s body, is said to return to the earth, Ecc 12:7, though it was never there before.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Jerusalem… Levites… priests… chief of the fathers — From this we need not suppose that no Levites, or priests, or chief fathers were made judges in the other cities. Probably the judges in every city were selected from one or all of these three classes. Comp. 2Ch_23:4; 2 Chronicles 2 Chronicles26:29, notes. But at Jerusalem was the supreme tribunal, to which cases came for final decision.

For the judgment of the Lord — Equivalent to “all matters of the Lord,” in 2Ch_19:11; that is, all matters pertaining to religion and the worship of Jehovah.

And for controversies — Civil suits, as distinguished from religions or ecclesiastical; called in 2Ch_19:11, “all the king’s matters.”

When they returned to Jerusalem — Rather, and they returned, etc.

That is, the king and his attendants, who went out (2Ch_19:4) from Jerusalem to settle the judicial interests of the kingdom, returned. This sentence ought to be connected with the verse immediately following.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This and the following three verses close the immediate subject by stating with some emphasis the reform in the metropolis itself, of the "supreme tribunal," as it has been called (Exo_18:19, Exo_18:20, Exo_18:26; Deu_17:9, Deu_17:10, Deu_17:12) composed of Levites, priests, and chief of the fathers of Israel; i.e. probably heads of the whole family that went by the same name. Of course every father was head of his own family, but only one (such as in modern times by primogeniture the eldest son) the representative head of the entire family, and under this expression is no doubt naturally set forth only those families that were of some relative consideration or distinction. For the judgment of the Lord, and for controversies. Considering the plainer distinction in the language of vex. 11, there can be no doubt that the words, "for the judgment of the Lord," do not intend simply to describe godly judgment, but point to dues payable to the Lord in some religious aspect: "Render to Caesar and to God the things that are God"s" (Mat_22:21; Mar_12:17; Luk_20:25) while the words, "and for controversies," point to the mutual strifes of the people. When they returned; Hebrew, "and they returned." It has been proposed to remove this clause so as to begin the next verse with it (and so the Revised Version shows as a clause by itself, "And they returned to Jerusalem"), and, to make this fit the better, the word did in the first line of the verse is changed into "had." It is, however, possible to render the clause, "And they dwelt in Jerusalem," which would make a far mere coherent sense, and would mark the permanence and stationariness of this chief court.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The fathers - Persons of other tribes eminent for their dignity, ability and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. The Lord - For matters concerning the laws and worship, of God. Controversies - For matters of difference between man and man. When - When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing Judges there.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

heads of the ancestral houses

Here "heads" is a metaphor for the most important part, and "houses" represents families. AT: "leaders of the ancient families" (See: Metaphor and Metonymy)

for carrying out judgment for Yahweh

The abstract noun "judgment" can be translated using the verb "to judge." AT: "for judging the people for Yahweh" or "for judging on Yahweh's behalf" (See: Abstract Nouns)

for the sake of disputes

"for settling disputes" or "for resolving arguments"

You must serve in reverence for Yahweh

The abstract noun "reverence" can be translated as a verb. AT: "You must serve while fearing Yahweh" or "You must serve while respecting Yahweh" (See: Abstract Nouns)

with your whole heart

Here "heart" represents the whole person. AT: "with your whole being" (See: Metonymy)

translationWords

appoint

Levi

priest

judge

faithful

perfect

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And also in Jerusalem...set up judges even though he himself was in Jerusalem.

for the judgment of the Lord and for quarrels It is appropriate to use the term “judgment” (לְמִשְׁפַּט) concerning money matters, an example being (Num. 27:11) “and it shall be for the Children of Israel as a legal norm (לְחֻקַּת מִשְׁפָּט).” “And for quarrels” (וְלָרִיב) refers to capital cases and bodily injuries, an example being (Exod. 21:18) “And if men quarrel, etc.” (יְרִיבוּן).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.