After some years, he went down to Ahab to Samaria. Ahab killed sheep and cattle for him in abundance, and for the people who were with him, and moved him to go up with him to Ramoth Gilead.
Parallel Translations
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After some years, he went down to Ahab to Samaria. Ahab killed sheep and cattle for him in abundance, and for the people who were with him, and moved him to go up with him to Ramoth Gilead.
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And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him, and persuaded him to go up with him to Ramoth-gilead.
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And after a lapse of years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that were with him, and persuaded him to go up with him to Ramoth-gilead.
Cross-references (11)
Passages linked to 2 Chronicles 18:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Kings 1:9 Adonijah killed sheep, cattle, and fatlings by the stone of Zoheleth, which is beside En Rogel; and he called all his brothers, the king’s sons, and all the men of Judah, the king’s servants;
- 2 Kings 9:1 Elisha the prophet called one of the sons of the prophets, and said to him, “Put your belt on your waist, take this vial of oil in your hand, and go to Ramoth Gilead.
- 2 Chronicles 19:2 Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, “Should you help the wicked, and love those who hate Yahweh? Because of this, wrath is on you from before Yahweh.
- Deuteronomy 4:43 Bezer in the wilderness, in the plain country, for the Reubenites; and Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassites.
- Joshua 20:8 Beyond the Jordan at Jericho eastward, they assigned Bezer in the wilderness in the plain out of the tribe of Reuben, Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of the tribe of Manasseh.
- 1 Kings 4:13 Ben Geber, in Ramoth Gilead (the towns of Jair the son of Manasseh, which are in Gilead, belonged to him; and the region of Argob, which is in Bashan, sixty great cities with walls and bronze bars, belonged to him);
- 1 Kings 17:7 After a while, the brook dried up, because there was no rain in the land.
- 1 Kings 22:2-35 In the third year, Jehoshaphat the king of Judah came down to the king of Israel. The king of Israel said to his servants, “You know that Ramoth Gilead is ours, and we do nothing, and don’t take it out of the hand of the king of Syria?” He said to Jehoshaphat, “Will you go with me to battle to Ramoth Gilead?” Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.” Jehoshaphat said to the king of Israel, “Please inquire first for Yahweh’s word.” Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Should I go against Ramoth Gilead to battle, or should I refrain?” They said, “Go up; for the Lord will deliver it into the hand of the king.” But Jehoshaphat said, “Isn’t there here a prophet of Yahweh, that we may inquire of him?” The king of Israel said to Jehoshaphat, “There is yet one man by whom we may inquire of Yahweh, Micaiah the son of Imlah; but I hate him, for he does not prophesy good concerning me, but evil.” Jehoshaphat said, “Don’t let the king say so.” Then the king of Israel called an officer, and said, “Quickly get Micaiah the son of Imlah.” Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. Zedekiah the son of Chenaanah made himself horns of iron, and said, “Yahweh says, ‘With these you will push the Syrians, until they are consumed.’ ” All the prophets prophesied so, saying, “Go up to Ramoth Gilead, and prosper; for Yahweh will deliver it into the hand of the king.” The messenger who went to call Micaiah spoke to him, saying, “See now, the prophets declare good to the king with one mouth. Please let your word be like the word of one of them, and speak good.” Micaiah said, “As Yahweh lives, what Yahweh says to me, that I will speak.” When he had come to the king, the king said to him, “Micaiah, shall we go to Ramoth Gilead to battle, or shall we forbear?” He answered him, “Go up and prosper; and Yahweh will deliver it into the hand of the king.” The king said to him, “How many times do I have to adjure you that you speak to me nothing but the truth in Yahweh’s name?” He said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. Yahweh said, ‘These have no master. Let them each return to his house in peace.’ ” The king of Israel said to Jehoshaphat, “Didn’t I tell you that he would not prophesy good concerning me, but evil?” Micaiah said, “Therefore hear Yahweh’s word. I saw Yahweh sitting on his throne, and all the army of heaven standing by him on his right hand and on his left. Yahweh said, ‘Who will entice Ahab, that he may go up and fall at Ramoth Gilead?’ One said one thing; and another said another. A spirit came out and stood before Yahweh, and said, ‘I will entice him.’ Yahweh said to him, ‘How?’ He said, ‘I will go out and will be a lying spirit in the mouth of all his prophets.’ He said, ‘You will entice him, and will also prevail. Go out and do so.’ Now therefore, behold, Yahweh has put a lying spirit in the mouth of all these your prophets; and Yahweh has spoken evil concerning you.” Then Zedekiah the son of Chenaanah came near, and struck Micaiah on the cheek, and said, “Which way did Yahweh’s Spirit go from me to speak to you?” Micaiah said, “Behold, you will see on that day, when you go into an inner room to hide yourself.” The king of Israel said, “Take Micaiah, and carry him back to Amon the governor of the city, and to Joash the king’s son. Say, ‘The king says, “Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.” ’ ” Micaiah said, “If you return at all in peace, Yahweh has not spoken by me.” He said, “Listen, all you people!” So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead. The king of Israel said to Jehoshaphat, “I will disguise myself, and go into the battle; but you put on your robes.” The king of Israel disguised himself, and went into the battle. Now the king of Syria had commanded the thirty-two captains of his chariots, saying, “Don’t fight with small nor great, except only with the king of Israel.” When the captains of the chariots saw Jehoshaphat, they said, “Surely that is the king of Israel!” and they came over to fight against him. Jehoshaphat cried out. When the captains of the chariots saw that it was not the king of Israel, they turned back from pursuing him. A certain man drew his bow at random, and struck the king of Israel between the joints of the armor. Therefore he said to the driver of his chariot, “Turn your hand, and carry me out of the battle; for I am severely wounded.” The battle increased that day. The king was propped up in his chariot facing the Syrians, and died at evening. The blood ran out of the wound into the bottom of the chariot.
- Nehemiah 13:6 But in all this, I was not at Jerusalem; for in the thirty-second year of Artaxerxes king of Babylon I went to the king; and after some days I asked leave of the king,
- Isaiah 22:12-13 In that day, the Lord, Yahweh of Armies, called to weeping, to mourning, to baldness, and to dressing in sackcloth; and behold, joy and gladness, killing cattle and killing sheep, eating meat and drinking wine: “Let’s eat and drink, for tomorrow we will die.”
- Luke 17:27-29 They ate, they drank, they married, and they were given in marriage until the day that Noah entered into the ship, and the flood came and destroyed them all. Likewise, even as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built; but in the day that Lot went out from Sodom, it rained fire and sulfur from the sky and destroyed them all.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (8 sources)
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Geneva Bible translators 1599 · Public Domain That is, the third year, 1 Kings 22:2.
That is, the third year, 1 Kings 22:2.
To recover it out of the hands of the Syrians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Ch 18:2 And after [certain] years he went down…
2Ch 18:2 And after [certain] years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that [he had] with him, and persuaded him to go up [with him] to Ramothgilead.
Ver. 2. He went down to Ahab to Samaria.] See 1Ki 22:2, in which chapter we have the same history related as here, not abridged - as is usual with this author - but at large; this much commendeth it unto us as necessary and profitable, since the Holy Ghost doth nothing in vain.
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And Ahab killed sheep and oxen.] As to feast him and his retinue, so, haply, to sacrifice to the gods, as idolaters used to do when great strangers came unto them. Dido did so when Æneas came to her court.
“ Simul Aeneam in regia ducit
Tecta, simul divum templis indicit honorem. ” - Aeneid, lib. i.
Now Jezebel was Dido’s countrywoman, and had a great influence upon her husband Ahab.
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.
John Gill 1763 · Public Domain And after certain years,.... Two years, according to the…
And after certain years,.... Two years, according to the Syriac and Arabic versions, or in the third year after the affinity was contracted, see Kg1 22:2,
he went down to Ahab to Samaria; to pay him a visit upon the alliance, civil and matrimonial, contracted between them:
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and Ahab killed sheep and oxen for him in abundance, and for the people that he had with him; entertained him and his retinue in a very grand and liberal manner:
and persuaded him to go up with him to Ramothgilead; from hence, to the end of the chapter, it is the same with Kg1 22:4.
Next: 2 Chronicles Chapter 19
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain After certain years - In Jehoshaphat’s 17th year 1Ki…
After certain years - In Jehoshaphat’s 17th year 1Ki 22:51, not less than 8 years after the marriage (marginal reference note).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 2. Ahab killed sheep and oxen for him —…
2. Ahab killed sheep and oxen for him — Made for him a grand feast, thus seeking to secure his consent to assist him in the war with Syria. It was by such attention, and also by words of hope and promise, that Ahab persuaded Jehoshaphat to join him in the war.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. killed sheep and oxen] This phrase implies a…
2. killed sheep and oxen] This phrase implies a feast, for flesh is eaten in the East only on festal occasions. The phrase used for supplying necessary food is to set bread and water before one.
that he had with him] R.V. that were with him.
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and persuaded him] R.V. and moved him. The meaning of both phrases is the same, for in old English to persuade means to use persuasion without reference to the success of the action.
Ramoth-gilead] Deu_4:43; 1Ki_4:13; 1Ki_22:3; 2Ki_8:28; 2Ki_9:1; 2Ki_9:14. Ramoth was a city of refuge and (under Solomon) the seat of the governor of a province. Probably it was the most important Israelite city east of Jordan. It has been identified—but not beyond doubt—with the modern es-Salṭ. Bädeker, p. 177.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) And after certain years.—See margin. 1Ki_22:2 has: “And…
(2) And after certain years.—See margin. 1Ki_22:2 has: “And it came to pass in the third year, that Jehoshaphat went down,” &c.—a date which is relative to the three years’ truce between Syria and Israel mentioned in the preceding verse. From 1Ki_22:51 of the same chapter we learn that this visit took place in the sixteenth or seventeenth year of the reign of Jehoshaphat. The marriage of Jehoram and Athaliah preceded the visit by eight or nine years. (Syriac and Arabic, “and after two years.”)
And Ahab killed sheep and oxen for him in abundance.—This royal hospitality is here represented as part of a deliberate plan for obtaining the co-operation of Jehoshaphat in the projected campaign.
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Persuaded him.—Incited, pricked him on (Jdg_1:12); especially to evil; 1Ch_21:1, Deu_13:7. In 1Ki_22:3, Ahab broaches the subject of the expedition to his court.
To go up . . . to.—To make an expedition against a town or country (Isa_7:1; Isa_7:6; 1Ki_15:17). Comp. Isa_8:7-8.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain After certain years he went down. In lieu of…
After certain years he went down. In lieu of the italic type certain" here, the English idiom, "years after," would aptly reproduce the facts of the case. This journey to Samaria to see Ahab was made in the seventeenth year of Jehoshaphat"s reign. (1Ki_22:51; comp. 2Ch_20:35 and 2Ki_3:1) What were the precise antecedent circumstances of this visit of Jehoshaphat to Ahab it is interesting to surmise whether it were the fruit of an invitation direct from Ahab, who had his own designs, or whether it were for diplomatic reasons, that worked in the mind of Jehoshaphat as well as of Ahab, in view of Syria. It is evident that Ahab promptly determined to improve this conference of kings. Persuaded him; i.e. he took steps to induce him. This is the uniform signification of the word here used in the eighteen times of its occurrence, and mostly in doubtful, or worse than doubtful, matter. The form is the hiph. of tWs, in which conjugation only the verb occurs. The Revised Version renders "moved." The visiting and cooperating of Jehoshaphat and Ahab made a novel departure in the history of the rended kingdoms of Judah and Israel, and continued till the time of Jehu. Ramoth-Gilead. This important city of Gad, (Jos_20:8 Jos_21:38) in Palestine beyond Jordan, comes into question as one not surrendered to the king-dora of Israel in good faith, according to the promise of Benhadad, (1Ki_20:34; comp. 1, 4, 7, 11, 20, 30, 33) Benhadad"s father having taken it from Omri, father of Ahab. For "all the might that he showed," and presumably in conflicts with Syria, Omri was evidently a heavy loser. Ramoth-Gilead means "the heights of Gilead.
Vers. 2, 3.
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Spiritual unwariness.
When Jehoshaphat came into contact with Ahab, he encountered a man who was more than his match in respect of policy. Indeed, he may be said to have fallen readily into the trap which his neighbour laid for him. Ahab received him as his guest with ostentatious hospitality; and when Jehoshaphat was in a grateful and perhaps elated mood, he proposed a combination in which they were to share the risks and losses, but not to divide the gains. To this the King of Judah unwisely consented. The "offensive alliance" was a mistake on his part. Simple straightforwardness needs to be flanked with some wariness or natural sagacity, otherwise it may lead us into compromising and even ruinous situations. In the conduct of our life, it is of very great importance that we should not show unwariness in
I THE FORMATION OF OUR FRIENDSHIPS, Jehoshaphat did an unwise thing in forming a friendship with Ahab; intimacy with such a man could not possibly end in his own elevation. We should not "love them that hate the Lord" (see homily on. (2Ch_19:2) In nothing is it more needful to show wariness and wisdom than in the choice of our friends; a mistake here means bitter disappointment, unimaginable misery, and, in all likelihood, spiritual deterioration if not positive ruin. Be slow to bind this bend. of friendship, which may, indeed, be a link to every good thing that blesses us, but which may be a fetter that chains us to every bad thing that curses and degrades us.
II THE ENCOUNTERING OF SOCIAL PERILS. Whether or not Jehoshaphat suffered from the blandishments and allurements of the court where Jezebel was queen, we do not know. Certainly he ought to have thought twice before he exposed himself and his attendants to that serious peril. How much of social peril can we meet and master? That is a question which every man must answer for himself. But it is clear that a very large number of human souls have overestimated their capacity for resistance. The degenerating influences of a society which is not Christian, but worldly, or vicious, are a power which we must only encounter with the utmost circumspection. We may take counsel here of Ahab himself. (1Ki_20:11) Men go airily and easily to the contest with those social forces, and they come out of the conflict worsted and wounded, perhaps even unto death. Be wary here, for you stand in a "slippery place.
III THE UNDERTAKING OF OUR ACHIEVEMENTS. Very readily, to all appearance, Jehoshaphat acceded to Ahab"s proposal (ver. 2). But it was one involving himself, his family, his princes, and his people in great hazards. Syria was a power not at all to be despised, and, except the Lord appeared on their behalf, they would most likely be defeated. And what reason had Jehoshaphat to conclude that he would have the arm of Jehovah on his side when he was going hand-in-hand with such a man as Ahab? It was a very doubtful procedure; and the haste with which it was agreed. upon showed no sagacity at all. Before we adopt our neighbour"s proposal we should weigh well all its probable and, so far as we can tell, its possible consequences; and not those which affect ourselves only, but those also which affect our kindred and connections. We may go "with a light heart " into an enterprise that means nothing less than disaster. Before undertaking anything of importance, there should be
(1) careful consideration, looking at the subject from all points of view;
(2) consultation with the wise and good;
(3) prayer for Divine guidance.
IV THE REGULATION OF OUR CHRISTIAN LIFE. Some men leave the retention of their spiritual integrity almost wholly to their good impulses. But this is a rash and perilous course. It is, indeed, the foolish and often fatal absence of all method. He who has the wariness which is wisdom, will adopt and maintain carefully regulated habits of devotion and of self-culture. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.