TRV
Translation
King James Version
Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.
Complete Jewish Bible
Y'hoshafat was told, "A huge army from beyond the [Dead] Sea, from Aram, is on its way to fight you; right now they are in Hatzatzon-Tamar" (that is, 'Ein-Gedi).
Berean Standard Bible
Then some men came and told Jehoshaphat, “A vast army is coming against you from Edom, from beyond the Sea; they are already in Hazazon-tamar” (that is, En-gedi).
American Standard Version
Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea from Syria; and, behold, they are in Hazazon-tamar (the same is En-gedi).
World English Bible Messianic
Then some came who told Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea from Syria. Behold, they are in Hazazon Tamar” (that is, En Gedi).
Geneva Bible (1599)
Then there came that tolde Iehoshaphat, saying, There commeth a great multitude against thee from beyonde the Sea, out of Aram: and beholde, they bee in Hazzon Tamar, which is En-gedi.
Young's Literal Translation
And they come in and declare to Jehoshaphat, saying, `Come against thee hath a great multitude from beyond the sea, from Aram, and lo, they are in Hazezon-Tamar--it is En-Gedi.'
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Commentary on 2 Chronicles 20 verses 1–13
1 ¶ It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.
2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazontamar, which is Engedi.
3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
4 And Judah gathered themselves together, to ask help of the LORD: even out of all the cities of Judah they came to seek the LORD.
5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
6 And said, O LORD God of our fathers, art not thou God in heaven? and rulest not thou over all the kingdoms of the heathen? and in thine hand is there not power and might, so that none is able to withstand thee?
7 Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
9 If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
12 O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee.
13 And all Judah stood before the LORD, with their little ones, their wives, and their children.
We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, Ch2 20:1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, Ch2 20:2. What pretence they had to quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea, meaning the Dead Sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but especially the children of Lot, whom the rest helped, Psa 83:6-8. The neighbouring nations had feared Jehoshaphat (Ch2 17:10), but perhaps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom.
II. The preparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable he did, for God must be trusted in the use of means. But his great care was to obtain the favour of God, and secure him on his side, which perhaps he was the more solicitous about because he had been lately told that there was wrath upon him from before the Lord, Ch2 19:2. But he is of the mind of his father David. If we must be corrected, yet let us not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those that have least sin are the most sensible of it. The surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb 11:7. 2. He set himself to seek the Lord, and, in the first place, to make him his friend. Those that would seek the Lord so as to find him, and to find favour with him, must set themselves to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins and asking help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple to join in prayer (Ch2 20:4), and they stood before the Lord, as beggars at his door, with their wives and children; they and their families were in danger, and therefore they bring their families with them to seek the Lord. "Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them perish in the storm." Nineveh was spared for the sake of the little ones, Jon 4:11. The place they met in was the house of the Lord, before the new court, which was perhaps lately added to the former courts (that, as some think, which was called the court of the women); thus they came within reach of that gracious promise which God had made, in answer to Solomon's prayer, Ch2 7:15. My ears shall be attentive to the prayer that is made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here. The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine Providence, gives to God the glory of it and takes to himself the comfort of it (Ch2 20:6): "Art not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms themselves, and universal, over all kingdoms, even those of the heathen that know thee not? Control these heathen then; set bounds to their daring threatening insults. Is there not in thy hand the power and might which none is able to withstand? Lord, exert it on our behalf. Glorify thy own omnipotence." (2.) He lays hold on their covenant-relation to God and interest in him. "Thou that art God in heaven art the God of our fathers (Ch2 20:6) and our God, Ch2 20:7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served?" (3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was: "Thou gavest it to the seed of Abraham thy friend. He was thy friend (this is referred to, Jam 2:23, to show the honour of Abraham, that he was called the friend of God); we are his seed, and hope to be beloved for the father's sake," Rom 11:28; Deu 7:8, Deu 7:9. "We hold this land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust claims. Suffer us not to be cast out of they possession. We are tenants; thou art our landlord; wilt thou not hold thy own?" Ch2 20:11. Those that use what they have for God may comfortably hope that he will secure it to them. (4.) He makes mention of the sanctuary, the temple they had built for God's name (Ch2 20:8), not as if that merited any thing at God's hand, for of his own they gave him, but it was such a token of God's favourable presence with them that they had promised themselves he would hear and help them when, in their distress, they cried to him before that house, Ch2 20:8, Ch2 20:9. "Lord, when it was built it was intended for the encouragement of our faith at such a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name." (5.) He pleads the ingratitude and injustice of his enemies: "We are such as it will be thy glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give them any disturbance." Deu 2:5, Deu 2:9, Deu 2:19, Meddle not with the Edomites, distress not the Moabites, come not nigh the children of Ammon, no not though they provoke you. "Yet now see how they invade us." We may comfortably appear to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possessions, and seize our land for themselves. O! our God, wilt thou not judge them? Ch2 20:12. Wilt thou not give sentence against them, and execute it upon them?" The justice of God is the refuge of those that are wronged. (6.) He professes his entire dependence upon God for deliverance. Though he had a great army on foot, and well disciplined; yet he said, "We have no might against this great company, none without thee, none that we can expect any thing from without thy special presence and blessing, none to boast of, none to trust to; but our eyes are upon thee. We rely upon thee, and from thee is all our expectation. The disease seems desperate: we know not what to do, are quite at a loss, in a great strait. But this is a sovereign remedy, our eyes are upon thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God! do we put our trust; our souls wait on thee."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. 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 20:2 delivers urgent and alarming intelligence to King Jehoshaphat of Judah, immediately following his comprehensive efforts to reform the nation and re-establish justice. This verse reveals that a vast and formidable enemy coalition is rapidly advancing, having already penetrated Judahite territory and established a strategic staging ground at Hazazontamar, also known as Engedi. This dire report sets the stage for Jehoshaphat's profound demonstration of faith and reliance on God, culminating in a miraculous divine intervention that underscores the immediate and overwhelming nature of the threat facing the kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several Literary Devices to convey the gravity of the situation. The use of Foreshadowing is prominent, as the immediate and overwhelming threat reported here sets the stage for the miraculous divine intervention that will follow in the chapter, hinting at a resolution that transcends human capability. The phrase "great multitude" functions as a form of Hyperbole, not necessarily an exact count, but a rhetorical device to emphasize the sheer, overwhelming numbers of the enemy, conveying the sense of an insurmountable force. Furthermore, the precise Geographical Specificity ("Hazazontamar, which is Engedi") grounds the narrative in reality, making the threat tangible and immediate. This detail not only provides crucial information about the enemy's location but also heightens the dramatic tension by underscoring how close the danger is to Judah's heartland.
THEOLOGICAL AND THEMATIC CONNECTIONS
The news delivered in 2 Chronicles 20:2 immediately establishes a profound theological dilemma: how does a righteous king, who has diligently sought the Lord and strengthened his kingdom, respond to an overwhelming, existential threat? This verse sets the stage for a profound demonstration of divine sovereignty and the power of prayer and faith in the face of human impossibility. It underscores the biblical principle that even in times of obedience and faithfulness, trials will come, but God remains the ultimate deliverer. The magnitude of the threat serves to magnify God's subsequent miraculous intervention, showing that His power is most clearly displayed when human resources are utterly exhausted.
REFLECTION AND APPLICATION
In our own lives, we often encounter "great multitudes"—sudden, overwhelming challenges, crises that seem insurmountable, or circumstances that threaten to engulf us. Like Jehoshaphat, we may find ourselves confronted with news that shakes our foundations and fills us with fear. This verse powerfully reminds us that acknowledging the reality and magnitude of our challenges is a necessary first step. It is not a call to despair, but rather a catalyst for turning to the only one who can truly deliver. Just as the detailed report of the enemy's location underscored the immediacy of the threat to Jehoshaphat, so too do the specific details of our struggles make them real and pressing. The subsequent narrative of 2 Chronicles 20 demonstrates that such moments of crisis are often divine invitations to deepen our reliance on God, to seek His face with earnest prayer and fasting, and to witness His power manifested in ways we could never orchestrate. Our "Engedi" moments are opportunities for God to display His glory and faithfulness, transforming our fear into faith.
Questions for Reflection
FAQ
Why is the location "Hazazontamar, which is Engedi" mentioned with such specificity?
Answer: The specific mention of "Hazazontamar, which is Engedi," serves several crucial purposes. First, it provides geographical precision, grounding the narrative in a real and identifiable location. Engedi was a well-known oasis on the western shore of the Dead Sea, strategically vital due to its abundant water springs and lush vegetation in an otherwise arid region. For the invading armies, it was an ideal staging ground, allowing them to regroup and prepare for their final assault. Second, its proximity to Jerusalem (approximately 35 miles) underscored the immediate and dire nature of the threat. The enemy was not distant but had already advanced significantly into Judahite territory, signaling that the kingdom's defenses had been breached and the capital was in imminent danger. This detail heightens the tension and emphasizes the gravity of the crisis facing Jehoshaphat and his people, making the subsequent divine intervention even more remarkable. It transforms a general threat into a tangible, immediate peril.
CHRIST-CENTERED FULFILLMENT
The "great multitude" that threatened Jehoshaphat and Judah in 2 Chronicles 20:2 powerfully foreshadows the spiritual "multitude" of sin, death, and spiritual enemies that humanity faces, a threat far more formidable and pervasive than any earthly army. Just as Jehoshaphat's kingdom faced an existential crisis, humanity was under the dominion of sin, with no human means of escape. The response of Jehoshaphat—to turn to the Lord in fear and faith, proclaiming that "we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee" (2 Chronicles 20:12)—perfectly encapsulates the human condition before Christ. We are utterly powerless against the spiritual forces of evil and the eternal consequences of sin. Jesus Christ, however, is the ultimate Deliverer. He confronted and triumphed over the "great multitude" of spiritual adversaries and the power of death through His crucifixion and resurrection, disarming the rulers and authorities and putting them to open shame by triumphing over them in Him (Colossians 2:15). He is the true King who, unlike Jehoshaphat who needed God's intervention, is God intervening, providing the victory not through human strength but through His perfect sacrifice and resurrection, granting us freedom from the ultimate "multitude" that held us captive (Hebrews 2:14-15). In Christ, our eyes are fixed on the One who has already secured the decisive victory, enabling us to face any earthly "multitude" with divine peace and confidence (John 16:33).