TRV
Translation
King James Version
And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.
KJV (with Strong's)
And with them he sent Levites H3881, even Shemaiah H8098, and Nethaniah H5418, and Zebadiah H2069, and Asahel H6214, and Shemiramoth H8070, and Jehonathan H3083, and Adonijah H138, and Tobijah H2900, and Tobadonijah H2899, Levites H3881; and with them Elishama H476 and Jehoram H3088, priests H3548.
Complete Jewish Bible
with them were the L'vi'im Sh'ma'yahu, N'tanyahu, Z'vadyahu, 'Asah'el, Sh'miramot, Y'honatan, Adoniyahu, Tuviyahu and Tov-Adoniyah, the L'vi'im; and with them Elishama and Y'horam the cohanim.
Berean Standard Bible
accompanied by certain Levites—Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-adonijah—along with the priests Elishama and Jehoram.
American Standard Version
and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests.
World English Bible Messianic
and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, the Levites; and with them Elishama and Jehoram, the priests.
Geneva Bible (1599)
And with them Leuites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Iehonathan, and Adoniiah, and Tobiiah, and Tob-adoniiah, Leuites, and with the Elishama and Iehoram Priestes.
Young's Literal Translation
and with them the Levites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijath, and Tob-Adonijah, the Levites; and with them Elishama and Jehoram, the priests.
Study This Verse
Commentary on 2 Chronicles 17 verses 1–9
1 ¶ And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.
2 And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.
3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;
4 But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel.
5 Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance.
6 And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
7 Also in the third year of his reign he sent to his princes, even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah.
8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.
9 And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.
Here we find concerning Jehoshaphat,
I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, Ch2 17:1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to check the growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend than he could have been as an enemy. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, Ch2 17:2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God.
II. What a good man he was. It is an excellent character that is here given him. 1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as Kg1 15:3, Kg1 15:11; Kg2 14:3; Kg2 16:2; Kg2 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. his ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, Kg1 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (Co1 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father (Hareshonim), those first ways, or those ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer 6:16. The Septuagint leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them. 2. He sought not to Baalim, but sought to the Lord God of his father, Ch2 17:3, Ch2 17:4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. he worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him. 3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, Ch2 17:4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule. 4. His heart was lifted up in the ways of the Lord (Ch2 17:6), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Psa 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Ecc 11:4. Let us walk in the same spirit.
III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good. 1. He took away the teachers of lies, so images are called (Hab 2:18), the high places and the groves, Ch2 17:6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, Ch2 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away. 2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, Ch2 20:7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, Ch2 17:8, Ch2 17:9. They were teachers by office, Deu 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well," says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault." What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.
IV. What a happy man he was. 1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (Ch2 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, Ch2 17:5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity. 2. How happy he was in the affections of his people (Ch2 17:5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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SUMMARY
Second Chronicles 17:8 precisely enumerates the nine Levites and two priests commissioned by King Jehoshaphat of Judah, alongside the princes mentioned previously, for a kingdom-wide spiritual education initiative. This verse highlights the meticulous and comprehensive nature of Jehoshaphat's commitment to re-establishing the knowledge and practice of God's Law among his people, underscoring the indispensable role of spiritual leaders in fostering national renewal and adherence to divine truth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device employed in 2 Chronicles 17:8 is Enumeration or Listing. The detailed naming of nine Levites and two priests serves multiple significant purposes. Firstly, it imbues the narrative with historical authenticity and specificity, presenting the event as a genuine, well-documented undertaking rather than a generalized statement. Secondly, it powerfully emphasizes the comprehensive and organized nature of King Jehoshaphat's spiritual reform; this was clearly not a haphazard effort but a meticulously planned and executed program involving specific, appointed individuals. Thirdly, the act of individually naming each participant underscores the importance of their personal involvement in this vital mission, highlighting the king's commitment to mobilizing the kingdom's spiritual resources. A subtle but effective use of Repetition is also present with the re-mention of "Levites" at the close of the first clause, which reinforces the identity and primary role of this group within the teaching expedition.
THEOLOGICAL AND THEMATIC CONNECTIONS
The dispatch of Levites and priests to teach the Law throughout Judah under Jehoshaphat's reign profoundly illustrates God's enduring desire for His people to know and obey His Word. This initiative reflects the foundational covenantal relationship established at Sinai, where Israel was called to be a kingdom of priests and a holy nation, set apart by their adherence to divine instruction. The systematic dissemination of the Law was not merely an educational program but a spiritual act designed to draw the nation back into faithful covenant living, ensuring that God's truth permeated every city and household. It underscores the profound theological principle that national blessings, stability, and true prosperity are intrinsically linked to spiritual fidelity and a deep, communal understanding of divine revelation.
REFLECTION AND APPLICATION
King Jehoshaphat's proactive commitment to the spiritual education of his people, as vividly portrayed in 2 Chronicles 17:8, offers profound and enduring lessons for believers today. In an era saturated with information, the disciplined pursuit and faithful dissemination of sound biblical truth remain paramount. Just as Jehoshaphat recognized that national well-being was inextricably tied to spiritual literacy, so too must individual and communal flourishing within the church be rooted in a deep understanding and diligent application of God's Word. This passage challenges us to prioritize biblical teaching and study in our homes, churches, and personal lives, actively seeking out opportunities to learn and to share the transformative power of Scripture. It also serves as a poignant reminder to spiritual leaders of their sacred duty to equip and empower others to engage with God's truth, fostering a vibrant culture where knowledge of the Lord is not confined to a select few but is widely accessible, deeply cherished, and faithfully lived out by all.
Questions for Reflection
FAQ
Why are so many specific names listed in this verse?
Answer: The detailed listing of names in 2 Chronicles 17:8 serves several important purposes. Firstly, it lends historical credibility and authenticity to the account, indicating that this was a real, organized event with specific participants, rather than a generic statement. Secondly, it emphasizes the thoroughness and intentionality of King Jehoshaphat's reform program. He didn't just issue a general decree; he appointed specific, accountable individuals for this vital mission, highlighting his commitment to its success. Finally, it underscores the importance of each person's role in the kingdom's spiritual renewal, celebrating the collective effort required to disseminate God's Law throughout the land.
What was the significance of sending both princes, Levites, and priests together on this mission?
Answer: The collaboration between princes (representing civil authority), Levites (responsible for teaching and care of the Temple), and priests (responsible for sacrificial worship and interpreting the Law) was profoundly significant. As outlined in 2 Chronicles 17:7-9, this unified approach demonstrated that the king's spiritual reform was a comprehensive, kingdom-wide initiative that involved all levels of leadership. The princes provided the royal authority and logistical support, while the Levites and priests brought the necessary spiritual expertise and theological depth. This ensured that the teaching of "the book of the law of the Lord" (as explicitly mentioned in 2 Chronicles 17:9) was both authoritative and spiritually sound, impacting both the civil and religious life of Judah and fostering a holistic national transformation.
CHRIST-CENTERED FULFILLMENT
The systematic teaching of God's Law by Levites and priests under King Jehoshaphat's reign profoundly foreshadows the ultimate and perfect Teacher of God's truth: Jesus Christ. While the Old Testament Law revealed God's righteous standards and the dire need for a mediator, it could not ultimately transform hearts or grant the power to perfectly obey. Jesus, however, came not to abolish the Law but to fulfill it (Matthew 5:17), embodying its very essence and teaching with unparalleled authority, as powerfully demonstrated in the Sermon on the Mount. Furthermore, the mission to spread God's Word throughout Judah finds its ultimate, global fulfillment in the Great Commission, where Christ commands His disciples to "go and make disciples of all nations, baptizing them... and teaching them to obey everything I have commanded you" (Matthew 28:19-20). Unlike the temporary, localized efforts of Old Testament teachers, Jesus promised the indwelling Holy Spirit, who would "teach you all things and remind you of everything I have said to you" (John 14:26), writing God's Law not on tablets of stone but on human hearts (Jeremiah 31:33). Thus, the Spirit-empowered church, equipped with the complete revelation of God in Christ, continues the mission of spiritual education, bringing the transforming truth of the gospel to every corner of the earth, inviting all to know and obey the Lord.