2 Chronicles 12:3

Translation
King James Version
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.
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KJV (with Strong's)
With twelve hundred H3967 H505 chariots H7393, and threescore H8346 thousand H505 horsemen H6571: and the people H5971 were without number H4557 that came H935 with him out of Egypt H4714; the Lubims H3864, the Sukkiims H5525, and the Ethiopians H3569.
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Complete Jewish Bible
He came out of Egypt with 1,200 chariots, 60,000 horsemen and a numberless army including Luvim, Suki'im and Ethiopians.
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Berean Standard Bible
with 1,200 chariots, 60,000 horsemen, and countless troops who came with him out of Egypt—Libyans, Sukkites, and Cushites.
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American Standard Version
with twelve hundred chariots, and threescore thousand horsemen. And the people were without number that came with him out of Egypt: the Lubim, the Sukkiim, and the Ethiopians.
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World English Bible Messianic
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.
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Geneva Bible (1599)
With twelue hundreth charets, and three score thousande horsemen, and the people were without nomber, that came with him from Egypt, euen the Lubims, Sukkiims, and the Ethiopians.
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Young's Literal Translation
with a thousand and two hundred chariots, and with sixty thousand horsemen, and there is no number to the people who have come with him out of Egypt--Lubim, Sukkiim, and Cushim--
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See also
Nahum 3:92 Chronicles 16:8Daniel 11:432 Chronicles 14:9Isaiah 43:32 Chronicles 14:12Revelation 9:16
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Shishak’s Invasion
Shishak’s Invasion View full PDF

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In the KJVVerse 11,441 of 31,102

Study This Verse

SUMMARY

Second Chronicles 12:3 meticulously details the formidable military might of Pharaoh Shishak's invading army, which included twelve hundred chariots, sixty thousand horsemen, and an innumerable host of foot soldiers drawn from diverse contingents like the Lubims, Sukkiims, and Ethiopians. This overwhelming force, described as "without number," vividly portrays the immense threat posed to Judah and Jerusalem during the fifth year of King Rehoboam's reign, serving as a tangible and terrifying manifestation of divine judgment for the nation's profound apostasy and abandonment of the Lord's covenant.

CONTEXT

  • Literary Context: This verse is strategically placed within the Chronicler's narrative of King Rehoboam's reign, immediately following the declaration of Judah's spiritual rebellion and the announcement of divine judgment. 2 Chronicles 12:1 explicitly states that after consolidating his kingdom, Rehoboam and all Israel "forsook the law of the Lord." This act of unfaithfulness directly precipitates the invasion, as 2 Chronicles 12:2 introduces Shishak's advance as a punitive measure from the Lord. The detailed enumeration of Shishak's colossal army in 2 Chronicles 12:3 serves to underscore the overwhelming nature of this judgment, emphasizing the dire and seemingly hopeless situation Judah faced. This dramatic portrayal sets the stage for Judah's subsequent humbling and repentance, leading to God's partial reprieve and the prevention of total destruction, as elaborated later in 2 Chronicles 12:6-7. The Chronicler consistently links national well-being to covenant fidelity, making this invasion a powerful illustration of the consequences of disobedience.
  • Historical & Cultural Context: The invasion depicted in 2 Chronicles 12 occurred during the reign of Pharaoh Sheshonq I (biblical Shishak), the founder of Egypt's 22nd Dynasty (c. 945-924 BC). This period marked a reassertion of Egyptian power in the Levant following the decline of Solomon's unified kingdom, which had fractured into northern Israel and southern Judah under Rehoboam. Sheshonq I aimed to restore Egypt's imperial prestige and control over vital trade routes. The composition of Shishak's army, as detailed in this verse, accurately reflects the typical military structure of a major ancient Near Eastern power: a core of Egyptian forces augmented by numerous foreign auxiliaries. The "Lubims" were Libyans, inhabitants of the region west of Egypt, often serving as formidable mercenaries or conscripted troops. The "Ethiopians" refer to the Cushites, from the powerful kingdom of Cush (modern Sudan) to Egypt's south, who frequently allied with or were subjugated by Egyptian pharaohs. The "Sukkiims" are less certainly identified but are often understood as a nomadic or tent-dwelling people (perhaps from the Egyptian root for "booths"), possibly from the eastern desert fringes or a specific auxiliary unit within the Egyptian military. Shishak's campaign is well-attested in Egyptian inscriptions, most notably on the Bubastite Portal at Karnak, which lists numerous cities he conquered in Judah and Israel, providing significant extra-biblical confirmation of this pivotal historical event.
  • Key Themes: The most prominent theme highlighted by this verse is Divine Judgment for covenant unfaithfulness. The overwhelming scale of Shishak's army is presented as a direct, tangible consequence of Rehoboam and Judah's abandonment of God's law, as explicitly stated in 2 Chronicles 12:1. This powerfully illustrates the principle that disobedience to God's covenant brings severe and often overwhelming consequences. Another significant theme is Overwhelming Adversity. The meticulous enumeration of chariots, horsemen, and countless foot soldiers from diverse nations emphasizes the seemingly insurmountable odds faced by Judah, highlighting the dire and desperate situation resulting from their spiritual decline. This immense threat serves as a catalyst for Judah's humbling and subsequent repentance. Finally, the verse subtly underscores God's Sovereignty in Judgment, demonstrating that even powerful foreign nations and their vast armies are ultimately instruments in God's hands to accomplish His divine purposes, whether to discipline His people or to execute His justice. The Chronicler consistently emphasizes God's active involvement in the affairs of His people, rewarding obedience and punishing disobedience, a theme pervasive throughout the book, as seen in the prosperity under faithful kings and the calamities under unfaithful ones, such as those described in 2 Chronicles 7:19-22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Chariots (Hebrew, rekeb', H7393): Meaning "a vehicle; by implication, a team; by extension, cavalry; by analogy a rider, i.e. the upper millstone." In this context, it refers to war chariots, which were the elite, shock-and-awe weapon of ancient warfare. A force of twelve hundred chariots was exceptionally large and formidable, indicating a major military power with significant resources. Chariots were expensive to maintain and required specialized training, making their presence a clear indicator of a well-resourced and highly effective army designed to break enemy lines and spread terror.
  • Threescore thousand (Hebrew, _shishshîym 'eleph'_, H8346): "Threescore" (H8346, shishshîym) means sixty, and "thousand" (H505, ʼeleph) refers to a thousand. This phrase, therefore, means sixty thousand. When combined with "horsemen" (H6571, pârâsh'), it signifies an immense mobile force of cavalry. Such a massive number of horsemen would have provided immense mobility, reconnaissance capabilities, and flanking power to the army, complementing the chariots and demonstrating the sheer numerical superiority and tactical versatility of Shishak's forces.
  • Lubims (Hebrew, Lûwbîy'), Sukkiims (Hebrew, Çukkîy'), and Ethiopians (Hebrew, Kûwshîy', H3864): These terms identify the foreign contingents within Shishak's army. "Lubims" (H3864, Lûwbîy') refers to Libyans, from North Africa west of Egypt. "Sukkiims" (H5525, Çukkîy') is a patrial from an unknown name, possibly referring to a nomadic or tent-dwelling people from the eastern desert, or a specific Egyptian auxiliary unit. "Ethiopians" (H3569, Kûwshîy') refers to Cushites, from the powerful kingdom of Cush (modern Sudan) to Egypt's south. Their inclusion highlights the composite, multi-ethnic nature of ancient imperial armies and the extensive reach of Shishak's military alliances or subjugations, demonstrating the truly international and overwhelming character of the force arrayed against Judah.

Verse Breakdown

  • "With twelve hundred chariots": This opening clause immediately establishes the elite and devastating component of Shishak's army. Twelve hundred chariots represented an enormous and highly effective strike force in ancient warfare, capable of rapid movement and breaking through enemy lines with overwhelming power. It signifies a military of the highest caliber, indicative of a major imperial power.
  • "and threescore thousand horsemen": This refers to sixty thousand cavalry troops. Such a massive number of horsemen would have provided immense mobility, reconnaissance capabilities, and flanking power to the army, complementing the chariots and demonstrating the sheer numerical superiority and tactical versatility of Shishak's forces. This combined with the chariots paints a picture of an unstoppable advance.
  • "and the people [were] without number that came with him out of Egypt": This phrase describes the infantry component of the army, emphasizing its immeasurable size. "Without number" is a hyperbolic expression used to convey an overwhelmingly vast multitude of foot soldiers, making the total force truly uncountable and insurmountable by conventional means. This highlights the sheer scale of the invasion and the hopelessness of Judah's position.
  • "the Lubims, the Sukkiims, and the Ethiopians": This final clause specifies the diverse ethnic composition of Shishak's army. It indicates that the invasion force was not solely Egyptian but comprised various foreign auxiliaries and conquered peoples, underscoring the extent of Shishak's imperial power and the international nature of the threat facing Judah. These groups were known for their military prowess and would have added significantly to the formidable nature of the invading host, amplifying the sense of overwhelming judgment.

Literary Devices

The Chronicler employs several potent literary devices in 2 Chronicles 12:3 to convey the profound gravity of the situation and the overwhelming nature of God's judgment. Enumeration is prominently used to list specific, precise numbers of chariots (twelve hundred) and horsemen (sixty thousand), creating a vivid and concrete image of the army's size while simultaneously lending a sense of historical precision and factual weight to the account. This precise enumeration is immediately followed by powerful Hyperbole with the phrase "without number" to describe the infantry. This exaggeration emphasizes the truly uncountable multitude of foot soldiers, intensifying the sense of dread, hopelessness, and the sheer impossibility of resistance for Judah. The detailed listing of foreign contingents—the Lubims, Sukkiims, and Ethiopians—functions as a form of Merism or Synecdoche, where specific, distinct parts (ethnic groups from various regions) represent the vast and diverse whole (the powerful Egyptian empire and its extensive network of allies and subjugated peoples). This also serves as a form of Foreshadowing, as the sheer scale and diverse composition of this army immediately signal the severity of the impending judgment and the desperate situation Judah will face, setting the stage for their subsequent humiliation and partial repentance. Ultimately, the army itself functions as a powerful Symbolism of divine judgment, a tangible and terrifying manifestation of God's righteous wrath against Judah's profound unfaithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

The description of Shishak's overwhelming army in 2 Chronicles 12:3 powerfully illustrates the biblical principle that disobedience to God's covenant commands brings severe and often overwhelming consequences. Just as the Law warned of foreign invasion and subjugation as a result of apostasy, this event serves as a stark historical fulfillment of those covenant curses. The sheer scale of the enemy force emphasizes that when God judges, He can bring about seemingly insurmountable adversity to humble His people and call them back to Himself. Yet, even in judgment, God's ultimate purpose is redemptive, as seen in Judah's subsequent repentance and God's mercy in not utterly destroying them, but rather allowing them to be servants of Shishak rather than God (2 Chronicles 12:6-8). This narrative highlights God's active sovereignty, demonstrating that He uses even pagan nations as instruments of His divine will to discipline His chosen people and accomplish His righteous purposes.

REFLECTION AND APPLICATION

The detailed account of Shishak's formidable army in 2 Chronicles 12:3 serves as a profound reminder that spiritual decline often precipitates tangible, overwhelming challenges in our lives. Just as Judah's internal apostasy led to an external, seemingly insurmountable threat, so too can our personal or collective drift from God's commands invite overwhelming adversities. This verse compels us to consider the gravity of our obedience and the potential consequences of our unfaithfulness. It calls for humility and self-examination, urging us to recognize that the "overwhelming" challenges we face might, at times, be a divine discipline intended to draw us back to repentance and reliance on God. Even when faced with seemingly countless "chariots and horsemen" in our own lives—whether they be financial crises, relational breakdowns, health struggles, spiritual battles, or societal pressures—this narrative reminds us that God remains sovereign. His purpose, even in allowing such adversity, is ultimately for our good and His glory, prompting us to seek His face and find His mercy, as Rehoboam and the princes did later in the chapter. This passage encourages us to respond to adversity not with despair, but with humble introspection and a renewed commitment to the Lord.

Questions for Reflection

  • How does the sheer scale of Shishak's army in this verse underscore the gravity of Judah's spiritual condition and the seriousness of God's judgment?
  • In what areas of our lives might we be experiencing "overwhelming adversity" that could be a call to examine our own faithfulness and obedience to God?
  • Considering that God used a foreign army as an instrument of discipline, how does this perspective shape our understanding of difficult circumstances or external pressures we might face, and how should we respond?

FAQ

Who was Shishak, and why did he invade Judah?

Answer: Shishak was Pharaoh Sheshonq I, the founder of the 22nd Dynasty of Egypt, who reigned from approximately 945 to 924 BC. He invaded Judah in the fifth year of King Rehoboam's reign (c. 925 BC). The biblical text explicitly states that the invasion was a direct consequence of Judah's unfaithfulness to the Lord, as Rehoboam and the people had "forsaken the law of the Lord" (2 Chronicles 12:1-2). Historically, it was also part of Egypt's broader geopolitical strategy to reassert its influence and control over the Levant after the decline of Solomon's unified kingdom, aiming to regain economic and political dominance in the region.

What is the significance of the "Lubims, Sukkiims, and Ethiopians" being mentioned?

Answer: The mention of these diverse groups highlights the multi-ethnic and vast composition of Shishak's army, demonstrating the immense imperial reach and military power of Egypt under Sheshonq I. The Lubims were Libyans from North Africa, the Ethiopians were Cushites from the region south of Egypt (modern Sudan), and the Sukkiims, though less certainly identified, were likely a nomadic or specialized military contingent. Their inclusion underscores that the threat to Judah was not merely from Egypt proper but from a formidable coalition of forces under Shishak's command, emphasizing the overwhelming nature of the divine judgment and the comprehensive scope of the invasion.

How does this account relate to the broader theological message of 2 Chronicles?

Answer: This account is central to the Chronicler's overarching theological message, which consistently emphasizes the principle of immediate divine retribution for disobedience and blessing for obedience. Rehoboam's unfaithfulness directly leads to this overwhelming judgment, serving as a stark warning and illustrating God's active involvement in the affairs of His people. The subsequent repentance of Rehoboam and the leaders (2 Chronicles 12:6) and God's partial mercy (2 Chronicles 12:7) further reinforce this theme, showing that even in judgment, God provides a path to restoration through humility and repentance. It teaches that God's covenant faithfulness extends to both blessing and discipline, always with a view towards His people's ultimate good and His own glory.

CHRIST-CENTERED FULFILLMENT

The overwhelming force of Shishak's army, described in 2 Chronicles 12:3, serves as a powerful Old Testament picture of the overwhelming power of sin and its consequences. Just as Judah faced an insurmountable external threat due to their internal apostasy and abandonment of God's law, humanity faces an even greater, spiritual "army" of sin, death, and the devil, which we are utterly powerless to overcome on our own. The "judgment" that fell upon Judah for their unfaithfulness foreshadows the ultimate, righteous judgment due to all humanity for its rebellion against a holy God. However, the glorious truth of the Gospel is that God, in His infinite mercy and unsearchable wisdom, did not send another invading army against us, but sent His own beloved Son, Jesus Christ, to conquer this spiritual foe. Christ, the true Lamb of God who takes away the sin of the world, bore the full weight of God's wrath and judgment on the cross. His perfect sacrifice was the ultimate and perfect response to our "unfaithfulness," providing a deliverance far greater and more eternal than Judah's temporal reprieve. Through His death and triumphant resurrection, Christ disarmed the spiritual powers and authorities (Colossians 2:15), utterly conquering sin, death, and the grave, and offering true freedom, reconciliation with God, and eternal life to all who believe. Our victory over the "overwhelming adversity" of sin and its dominion is found not in our own strength or repentance alone, but in the finished, all-sufficient work of Christ, who is our Savior and Lord, our King of kings and Lord of lords.

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Commentary on 2 Chronicles 12 verses 1–12

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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