Jehu the seer meets the returning king — 'Should you help the wicked, and love those who hate Hashem?' — and Jehoshaphat answers with reform: he goes out among the people 'from Beer-sheba to the hill-country of Ephraim' and brings them back to the God of their fathers. His charge to the new judges is the book’s judicial ethic: 'Consider what you do; for you judge not for man, but for Hashem; and He is with you in giving judgment' — no iniquity with Hashem, no respect of persons, no taking of bribes.
Tap any Hebrew word to reveal its root, value, and meanings.
And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
verse value 2291
Insights
Verse structure: 6 words, 36 letters. The shortest word is "and·he·returned" (וַ֠יָּ֠שׇׁב, 4 letters) and the longest is "king·of·Judah" (מֶלֶךְ־יְהוּדָ֧ה, 8 letters). 1 word in this verse appears nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·his·house" (אֶל־בֵּית֛וֹ). 6 unique roots are used. Frequent roots: "king·of·Judah" (root מלך, 344x in II Chronicles); "to·his·house" (root בית, 191x in II Chronicles); "Jerusalem" (root ירושלם, 127x in II Chronicles). Full calculation: וַ֠יָּ֠שׇׁב [and·he·returned] (318) + יְהוֹשָׁפָ֨ט [Jehoshaphat] (410) + מֶלֶךְ־יְהוּדָ֧ה [king·of·Judah] (120) + אֶל־בֵּית֛וֹ [to·his·house] (449) + בְּשָׁל֖וֹם [in·peace] (378) + לִירוּשָׁלִָֽם [Jerusalem] (616) = 2291.
And 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 Hashem? for this thing wrath is upon you from before Hashem.
verse value 4089
Insights
Verse structure: 18 words, 85 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "wrath" (קֶּ֔צֶף, 3 letters) and the longest is "to·his·face" (אֶל־פָּנָ֗יו, 6 letters). Words sharing gematria 26: Hashem, Hashem. 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·his·face" (אֶל־פָּנָ֗יו), "to·the·wicked" (הֲלָרָשָׁ֣ע), "and·to·haters·of" (וּלְשֹׂנְאֵ֥י). The root פנים appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "to·the·king" (root מלך, 344x in II Chronicles); "son·of·Hanani" (root בן, 225x in II Chronicles). First appearance of the root יהוא ("Jehu") in II Chronicles. First appearance of the root קצף ("wrath") in II Chronicles. The etnachta (major mid-verse pause) falls on 'you·love', dividing the verse into phrases of 13 and 5 words.
Ralbag
Should you help the wicked, and love those who hate Hashem? etc. — meaning: because he had come to help the wicked one - namely Ahab - wrath came upon him from Hashem, bringing the chariot commanders of the king of Aram against him to kill him; but Hashem, may He be blessed, saved him, because good things were found in him.
Metzudat David
'To meet him' – [Literally, ‘toward his face,’] that is, to meet him. 'Should you help the wicked' – Is it conceivable that you went to help a wicked man, namely Ahab? 'For this thing' – And because of this, wrath from Hashem is upon you.
Malbim
Should you help the wicked, and love those who hate Hashem? - He said to him: Behold, you have sinned both in deed and in thought. In deed: "Should you help the wicked" - for in this you strengthen the hands of those who transgress. And in thought: "and love those who hate Hashem" - for one can help another even without love, if he helps him for reward or benefit; but it is not proper to help the wicked at all. Love, however, is a matter of the heart, and it is not proper to love those who hate Hashem, as it says (Psalms 139:21), "Do I not hate those who hate You, Hashem?" Accordingly, it would have been fitting for Jehoshaphat to hate Ahab, and also not to help him. for this thing wrath is upon you - there was an accusation against you, that you should fall by the sword.
Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek God.’
verse value 3849
Insights
Verse structure: 12 words, 60 letters. The shortest word is "nevertheless" (אֲבָ֕ל, 3 letters) and the longest is "and·you·have·set" (וַהֲכִינ֥וֹתָ, 7 letters). 6 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "are·found" (נִמְצְא֣וּ), "that·you·have·put·away" (כִּֽי־בִעַ֤רְתָּ), "the·Asheroth" (הָאֲשֵׁרוֹת֙). 12 unique roots are used. Frequent roots: "God" (root אלהים, 202x in II Chronicles); "with·you" (root עם, 149x in II Chronicles); "things" (root דבר, 108x in II Chronicles). The etnachta (major mid-verse pause) falls on 'with·you', dividing the verse into phrases of 5 and 7 words. Full calculation: אֲבָ֕ל [nevertheless] (33) + דְּבָרִ֥ים [things] (256) + טוֹבִ֖ים [good] (67) + נִמְצְא֣וּ [are·found] (187) + עִמָּ֑ךְ [with·you] (130) + כִּֽי־בִעַ֤רְתָּ [that·you·have·put·away] (702) + הָאֲשֵׁרוֹת֙ [the·Asheroth] (912) + מִן־הָאָ֔רֶץ [from·the·land] (386) + וַהֲכִינ֥וֹתָ [and·you·have·set] (497) + לְבָבְךָ֖ [your·heart] (54) + לִדְרֹ֥שׁ [to·seek] (534) + הָאֱלֹהִֽים [God] (91) = 3849.
Rashi
for you have abolished the asheroth as above (17:6), “and he removed the high places [and the asherim], etc.” to seek God as above (17:4): “but he inquired of the God of his father, etc.”
Metzudat David
'Nevertheless there are good things found in you' – That is, still He will not abandon you, for there are good deeds found in you that shield you [from harm].
Metzudat Zion
Have put away — This means clearing [something] away from the world, as in 'and I will sweep away the house of Jeroboam' (I Kings 14).
Malbim
Nevertheless - only that an advocating angel was found on your behalf. there are good things found in you - This is stated against the sin in deed: "you have put away the Asheroth"; and against the sin in thought: "you have set your heart to seek God."
And Jehoshaphat dwelt at Jerusalem; and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back to Hashem, the God of their fathers.
verse value 4013
Insights
Verse structure: 14 words, 67 letters. The shortest word is "in·the·people" (בָעָ֗ם, 3 letters) and the longest is "Jerusalem" (בִּירוּשָׁלִָ֑ם, 7 letters). Words sharing gematria 318: and·he·dwelt, and·he·returned. 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·hill·of" (עַד־הַ֣ר), "and·he·brought·them·back" (וַיְשִׁיבֵ֕ם). The root שוב appears 2 times in this verse. 13 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "the·God·of" (root אלהים, 202x in II Chronicles); "in·the·people" (root עם, 149x in II Chronicles). First appearance of the root באר ("from·Beer-") in II Chronicles. The etnachta (major mid-verse pause) falls on 'Jerusalem', dividing the verse into phrases of 3 and 11 words. Full calculation: וַיֵּ֥שֶׁב [and·he·dwelt] (318) + יְהוֹשָׁפָ֖ט [Jehoshaphat] (410) + בִּירוּשָׁלִָ֑ם [Jerusalem] (588) + וַיָּ֜שׇׁב [and·he·returned] (318) + וַיֵּצֵ֣א [and·he·went·out] (107) + בָעָ֗ם [in·the·people] (112) + מִבְּאֵ֥ר [from·Beer-] (243) + שֶׁ֙בַע֙ [sheba] (372) + עַד־הַ֣ר [to·hill·of] (279) + אֶפְרַ֔יִם [Ephraim] (331) + וַיְשִׁיבֵ֕ם [and·he·brought·them·back] (368) + אֶל־יְהֹוָ֖ה [to·Hashem] (57) + אֱלֹהֵ֥י [the·God·of] (46) + אֲבוֹתֵיהֶֽם [their·fathers] (464) = 4013.
Metzudat David
'And Jehoshaphat dwelt at Jerusalem' – That is, from then on he refrained from visiting the house of Ahab. 'And he went out again' – That is, he would go out among the people time and again.
Malbim
brought them back to Hashem, the God of their fathers - This refers to the commandments between man and God: in beliefs, ideas, and deeds.
And he set judges in the land throughout all the fortified cities of Judah, city by city,
verse value 2523
Insights
Verse structure: 8 words, 39 letters. The shortest word is "in·the·land" (בָּאָ֗רֶץ, 4 letters) and the longest is "in·all·cities·of" (בְּכׇל־עָרֵ֧י, 6 letters). The root עיר appears 3 times in this verse. 6 unique roots are used. Frequent roots: "Judah" (root יהודה, 129x in II Chronicles); "in·all·cities·of" (root עיר, 89x in II Chronicles); "in·the·land" (root ארץ, 74x in II Chronicles). Full calculation: וַיַּעֲמֵ֨ד [and·he·set] (130) + שֹׁפְטִ֜ים [judges] (439) + בָּאָ֗רֶץ [in·the·land] (293) + בְּכׇל־עָרֵ֧י [in·all·cities·of] (332) + יְהוּדָ֛ה [Judah] (30) + הַבְּצֻר֖וֹת [the·fortified] (703) + לְעִ֥יר [to·city] (310) + וָעִֽיר [and·city] (286) = 2523.
Rashi
And he appointed judges When the seer told him, “good things were found in you, for you abolished the asheroth,” he approached the Sepher Torah [to see] whether he had abolished them properly. He first saw that it was written (Deut. 12:2f.): “You shall utterly destroy...and you shall burn their asherim with fire and cut down the images of their gods,” and he remembered that it is written in כִּי תִשָׂא (Exod. 34:13): “And you shall break down their monuments, etc.” He wondered why he had pleased the Lord by abolishing the asherim, the Jewish asherim, for [the Torah] only warned about their asherim. He went back to [the Torah portion] (Deut. 16:18): “Judges and law enforcing agents,” and found written (verse 21): “You shall not plant an asherah.” Then he rejoiced that he had abolished them. He also saw written there: “Judges and law enforcing agents you shall appoint for yourself,” and immediately “he appointed judges,” strong ones. in all the fortified cities of Judah, for every city He first appointed strong [judges] in all the fortified cities of Judah to coerce them [the people] and compel them to [accept] judgment. He later appointed judges who were not as strong for the cities that were not fortified, for they [the inhabitants] were more afraid to rebel than those who dwelt in the fortified cities, for they felt secure in their fortified cities.
Malbim
And he set judges - to judge matters between a person and his fellow.
and said to the judges: ‘Consider what you do; for you judge not for man, but for Hashem; and He is with you in giving judgment.
verse value 3675
Insights
Verse structure: 14 words, 58 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "to·the·judges" (אֶל־הַשֹּׁפְטִ֗ים, 8 letters). Words sharing gematria 30: for, but. 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "to·the·judges" (אֶל־הַשֹּׁפְטִ֗ים), "see" (רְאוּ֙), "what·you" (מָה־אַתֶּ֣ם). The root שפט appears 2 times in this verse. 12 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "and·he·said" (root אמר, 184x in II Chronicles); "doing" (root עשה, 159x in II Chronicles). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·he·said] (257) + אֶל־הַשֹּׁפְטִ֗ים [to·the·judges] (475) + רְאוּ֙ [see] (207) + מָה־אַתֶּ֣ם [what·you] (486) + עֹשִׂ֔ים [doing] (420) + כִּ֣י [for] (30) + לֹ֧א [not] (31) + לְאָדָ֛ם [to·man] (75) + תִּשְׁפְּט֖וּ [you·judge] (795) + כִּ֣י [but] (30) + לַיהֹוָ֑ה [to·Hashem] (56) + וְעִמָּכֶ֖ם [and·with·you] (176) + בִּדְבַ֥ר [in·word·of] (208) + מִשְׁפָּֽט [judgment] (429) = 3675.
Rashi
for you do not judge for man The meaning is: Do not think in your heart: What difference does it make if we pervert the law to declare our friends innocent and pervert the rights of the poor and favor the rich? Is it not so that the judgment is not for the Lord? Therefore, it says, “for the Lord.” It is for Him. If you convict the innocent, it is as though you take from your Creator’s property and pervert the law of Heaven, by bestowing a distorted verdict. Therefore, “see what you are doing,” and may your heart be in every judgment, as if the Holy One, blessed be He, is standing before you in judgment, and this is the meaning of: “and [He] is with you in the matter of the judgment.” In Sanhedrin (6b) it is stated “What are you doing, for you do not judge for man but for the Lord.” This is explained [as follows]: Perhaps the judge will say, “How does this problem concern me?” Therefore, Scripture states: “and it is with you concerning the matter of the judgment,” i.e., it is incumbent upon you to rule justly. And the judge must deal only with that which he sees with his own eyes.
Ralbag
for you judge not for man, but for Hashem — meaning: the judgment that you render, you are not appointed to it on behalf of a man, standing in his place; rather, you render it on behalf of Hashem, may He be blessed, from whom judgments derive, and He is with you in the matter of judgment, as it is said, "for judgment is God's" (Deuteronomy 1:17). Therefore, whoever perverts judgment rebels against Hashem, may He be blessed. And therefore you must be careful not to commit injustice, not to show favoritism, and not to take bribes, for none of these base things belongs with Hashem, may He be blessed.
Metzudat David
'Consider what you do' – That is, look very carefully at how you render judgment. 'For you judge not for man' – Judgment is not merely a human ordinance, that you could deceive [Him] and claim that your own reasoning simply inclined that way, and that the ruling did not turn out perverted through willful wrongdoing. 'But for Hashem' – And He knows whether it was done through willful wrongdoing or through an honest error of judgment. 'And He is with you in giving judgment' – Hashem is with you in the matter of judgment, knowing the secrets of the heart.
Malbim
for you judge not for man, but for Hashem - Based on what is written (Psalms 82:1), "God stands in the congregation of God" - meaning the litigants - "in the midst of the judges He renders judgment" - meaning the judges: for He is among the judges, judging together with them, and so it says here, "and He is with you in giving judgment." He is also among the litigants, as though He Himself were the one being judged, so that a wrong done to a litigant is as though it were done to Him; and so it says, "for you judge not for man, but for Hashem."
Now therefore let the fear of Hashem be upon you; take heed and do it; for there is no iniquity with Hashem our God, nor respect of persons, nor taking of bribes.’
verse value 3155
Insights
Verse structure: 13 words, 63 letters. The shortest word is "let·there·be" (יְהִ֥י, 3 letters) and the longest is "the·fear·of·Hashem" (פַחַד־יְהֹוָ֖ה, 7 letters). 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "keep" (שִׁמְר֣וּ), "for·there·is·no" (כִּֽי־אֵ֞ין), "iniquity" (עַוְלָ֛ה). The root יהוה appears 2 times in this verse. 12 unique roots are used. Frequent roots: "the·fear·of·Hashem" (root יהוה, 384x in II Chronicles); "our·God" (root אלהים, 202x in II Chronicles); "and·do" (root עשה, 159x in II Chronicles). The etnachta (major mid-verse pause) falls on 'upon·you', dividing the verse into phrases of 4 and 9 words. Full calculation: וְעַתָּ֕ה [and·now] (481) + יְהִ֥י [let·there·be] (25) + פַחַד־יְהֹוָ֖ה [the·fear·of·Hashem] (118) + עֲלֵיכֶ֑ם [upon·you] (170) + שִׁמְר֣וּ [keep] (546) + וַעֲשׂ֔וּ [and·do] (382) + כִּֽי־אֵ֞ין [for·there·is·no] (91) + עִם־יְהֹוָ֣ה [the·people·of·Hashem] (136) + אֱלֹהֵ֗ינוּ [our·God] (102) + עַוְלָ֛ה [iniquity] (111) + וּמַשֹּׂ֥א [and·respect·of] (347) + פָנִ֖ים [face] (180) + וּמִקַּח־שֹֽׁחַד [and·taking·of·bribe] (466) = 3155.
Rashi
for with the Lord your God there is neither injustice, favoritism, nor bribe-taking and He is with you in judgment; therefore, He does not wish you to commit injustice in judgment.
Metzudat David
'Now therefore' – Since everything is known to Him, let fear of Him be upon you. 'Take heed and do it' – As the Torah and the commandment require. 'For there is no iniquity with Hashem our God,' etc. – He has no desire for an act that perverts justice, or for showing favoritism in judgment, or for taking a bribe; [one who does so] will surely be punished for it.
Metzudat Zion
Nor respect of persons [lit. 'lifting of faces'] — It is called this because the guilty party feels ashamed and his face falls, turning toward the ground, as it says, 'and why has your face fallen?' (Genesis 4:6); and one who shows him favor is, as it were, lifting up the face that had fallen.
Malbim
Now therefore let the fear of Hashem be upon you - since He is both the Judge and the one being judged. take heed - This refers to the negative commandments, such as (Deuteronomy 16:19), "You shall not take a bribe... you shall not show favoritism." and do it - This refers to the positive commandments, such as (Leviticus 19:15), "In righteousness shall you judge," and the like. He explains: since you both judge and are judged together with Hashem, and He is with you in giving judgment, "there is no iniquity" with Him, and so on - for the perversion of judgment comes about either through injustice, or through showing favor to one of the litigants, or through taking a bribe for the judge's own benefit and gain. None of this is possible with Hashem: since He is, as it were, the one being judged, favoritism cannot apply to Him; and since He is the Judge, taking a bribe cannot apply to Him either. Now, showing favor tends, in most cases, to make a judge hold back and refrain from taking up a difficult, unclear case - against this it says, "do it." And taking a bribe tends to move a judge to act so as to pervert the judgment - against this it says, "take heed."
Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’ houses of Israel, for the judgment of Hashem, and for controversies. And they returned to Jerusalem.
verse value 4678
Insights
Verse structure: 14 words, 77 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "and·also" (וְגַ֣ם, 3 letters) and the longest is "in·Jerusalem" (בִּ֠ירוּשָׁלִַ֠ם, 7 letters). 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "he·set" (הֶעֱמִ֨יד), "from·the·Levites" (מִן־הַלְוִיִּ֣ם), "and·from·heads·of" (וּמֵרָאשֵׁ֤י). The root ירושלם appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "of·Israel" (root ישראל, 140x in II Chronicles); "in·Jerusalem" (root ירושלם, 127x in II Chronicles). The etnachta (major mid-verse pause) falls on 'and·to·the·controversy', dividing the verse into phrases of 12 and 2 words. Full calculation: וְגַ֣ם [and·also] (49) + בִּ֠ירוּשָׁלִַ֠ם [in·Jerusalem] (588) + הֶעֱמִ֨יד [he·set] (129) + יְהוֹשָׁפָ֜ט [Jehoshaphat] (410) + מִן־הַלְוִיִּ֣ם [from·the·Levites] (181) + וְהַכֹּהֲנִ֗ים [and·the·priests] (136) + וּמֵרָאשֵׁ֤י [and·from·heads·of] (557) + הָאָבוֹת֙ [the·fathers] (414) + לְיִשְׂרָאֵ֔ל [of·Israel] (571) + לְמִשְׁפַּ֥ט [to·the·judgment·of] (459) + יְהֹוָ֖ה [Hashem] (26) + וְלָרִ֑יב [and·to·the·controversy] (248) + וַיָּשֻׁ֖בוּ [and·they·returned] (324) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 4678.
Rashi
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).
Metzudat David
'Of Israel' – [That is,] of the children of Israel. 'For the judgment of Hashem' – To render Hashem's judgment in matters of the commandments. 'And for controversies' – In matters between one person and another. 'And they returned to Jerusalem' – Jehoshaphat and those with him returned to Jerusalem after he had appointed judges throughout the land. (Even though he had already returned to Jerusalem before he set up judges there, [Scripture] juxtaposed the appointment of judges in Jerusalem with the appointment of judges throughout the land, and only afterward stated that he returned to Jerusalem — referring to his earlier return.)
Malbim
Moreover - Just as he had set up a lesser Sanhedrin in every single city, so too he set up a Great Sanhedrin in Jerusalem, and it included Levites and priests (in keeping with the law that priests are to be found on the Sanhedrin). and of the heads of the fathers' houses - the distinguished ones, as it is written (Deuteronomy 17:9), "and you shall come to the priests the Levites, and to the judge." And they were "for the judgment of Hashem" - meaning, in matters between man and God. and for controversies - between man and his fellow. (Or: "the judgment of Hashem" means judgment in a matter of great weight, for the name "Hashem" is sometimes used to connote greatness, as in ruach Hashem, "the spirit of Hashem," or shalhevet-yah, "a flame of Hashem" [i.e., a mighty flame]. And "controversies" means doubtful matters over which the sages of Israel would be uncertain.) And they returned - for he chose these men from all of Judah, and they returned with him to Jerusalem to sit in the Chamber of Hewn Stone.
And he charged them, saying: ‘Thus shall you do in the fear of Hashem, faithfully, and with a whole heart.
verse value 2544
Insights
Verse structure: 10 words, 43 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "thus" (כֹּ֤ה, 2 letters) and the longest is "in·faithfulness" (בֶּאֱמוּנָ֖ה, 6 letters). 2 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "in·the·fear·of" (בְּיִרְאַ֣ת), "and·in·heart" (וּבְלֵבָ֥ב). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 384x in II Chronicles); "saying" (root אמר, 184x in II Chronicles); "you·shall·do" (root עשה, 159x in II Chronicles). First appearance of the root אמונה ("in·faithfulness") in II Chronicles. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 3 and 7 words. Full calculation: וַיְצַ֥ו [and·he·commanded] (112) + עֲלֵיהֶ֖ם [upon·them] (155) + לֵאמֹ֑ר [saying] (271) + כֹּ֤ה [thus] (25) + תַֽעֲשׂוּן֙ [you·shall·do] (826) + בְּיִרְאַ֣ת [in·the·fear·of] (613) + יְהֹוָ֔ה [Hashem] (26) + בֶּאֱמוּנָ֖ה [in·faithfulness] (104) + וּבְלֵבָ֥ב [and·in·heart] (42) + שָׁלֵֽם [whole] (370) = 2544.
Rashi
So shall you do Because of alacrity, caution, and encouragement, he added a “nun,” like (Gen. 32: 5): “So shall you say (תאמְרוּן),” and like (Ruth 2:8f.): “and here you shall stay (תִדְבָּקִין) with my maidens. Your eyes shall be on the field that they reap (יִִִקְצרוּן),” and like (ibid. 3:18): “until you know (תֵּדְעִין) how the matter will be resolved, for the man will not rest, etc.”
Metzudat David
'And he charged them' – Concerning the judges of Jerusalem. 'Thus shall you do, in the fear of...' etc. – Carry out the matter of judgment in this way; do it in the fear of Hashem, etc.
Malbim
Thus shall you do in the fear of Hashem - so as not to transgress a negative commandment. faithfully - in matters of the intellect. and with a whole heart - neither for the sake of any outward, self-serving motive, nor without proper inner intent ("not for its own sake"), in the performance of the positive commandments.
And whensoever any controversy shall come to you from your brethren who dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, you shall warn them, that they be not guilty towards Hashem, and so wrath come upon you and upon your brethren; thus shall you do, and you shall not be guilty.
verse value 7338
Insights
Verse structure: 24 words, 127 letters. The shortest word is "thus" (כֹּ֥ה, 2 letters) and the longest is "and·to·ordinances" (וּלְמִשְׁפָּטִים֒, 8 letters). Words sharing gematria 170: to·you, upon·you. 14 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "and·all·controversy" (וְכׇל־רִיב֩), "that·he·shall·come" (אֲשֶׁר־יָב֨וֹא), "in·their·cities" (בְּעָרֵיהֶ֗ם). The root על appears 2 times in this verse. 20 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 384x in II Chronicles); "that·he·shall·come" (root בוא, 159x in II Chronicles); "you·shall·do" (root עשה, 159x in II Chronicles). First appearance of the root דם ("to·blood") in II Chronicles. The etnachta (major mid-verse pause) falls on 'and·upon·your·brothers', dividing the verse into phrases of 20 and 4 words.
Rashi
between blood[shed] and blood[shed] between the bloodshed of an unintentional murder and an intentional one. you shall admonish them your brethren. and there be wrath upon you and upon your brethren Therefore so shall you do You shall admonish your brethren. and you will not be guilty In any case, you [will not be guilty], for if you accept the admonition, there will be no wrath upon you, and there will also be no guilt upon you in anything since you performed the duty which was incumbent upon you to perform.
Ralbag
'And whensoever any controversy shall come to you from your brethren,' etc. — The judges that he [Jehoshaphat] set up in Jerusalem constitute the Great Court (the Beit Din HaGadol); for this he placed on it men from the Levites, the priests, and the heads of the ancestral houses of Israel, and he warned them concerning the wondrous matter of judgment ‘between blood and blood,’ in whichever of the gates they would judge, as the Torah commanded; and he warned them against deviating from their rulings, lest they be found guilty before Hashem, as the Torah stated in the section, ‘If a matter be too hard for you in judgment’ (Deuteronomy 17:8). For in this lies the foundation of the Torah and its endurance: were each court to act according to its own ruling, the Torah would become like two Torahs, and this would lead to great loss and severe strife on account of divergent opinions. Do you not see the evil that befell Israel because of the opinions of the Sadducees in the days of the Second Temple?
Metzudat David
'And whensoever any controversy shall come to you' – When the judges of the [outlying] cities are divided over some matter, and they come to consult you. 'Between blood and blood' – Whether they are divided over a case of manslaughter, [namely,] whether the bloodshed is to be counted as intentional or unintentional. 'Between law and commandment' – Meaning, a dispute over a ruling in one of the commandments of Hashem that are between man and God. 'Statutes' – These are the commandments that are like a decree, without an apparent reason. 'And ordinances' – In matters between one person and another. 'You shall warn them' – To act according to what you instruct. 'That they be not guilty toward Hashem' – Provided that they act as they were instructed. 'And so wrath come upon you' – If you did not warn them. 'And upon your brethren' – Because they stood by their own opinion [and did not heed you]. 'Thus shall you do' – Warn them about the matter. 'And you shall not be guilty' – Since you have done your part, whether they heed it or not.
Metzudat Zion
Law [Torah] — A form of the words 'instruction' and 'teaching.' Guilty — A form of the words 'guilt' and 'sin.'
Malbim
And whensoever any controversy - as it is said there (Deuteronomy 17:8), "if a matter be too hard for you in judgment," [namely,] "between blood and blood, between plea and plea, and between plague and plague" - here he says "between blood and blood" [the same], and, [in place of "plague and plague",] "statutes," meaning the laws of plagues (nega'im); and, [in place of "plea and plea",] "ordinances," which are the [civil] judgments. and law - this is the theoretical, intellectual component. and commandment - this is the practical component, and it also includes the Oral Torah, as our sages said: "'Torah' - this is Scripture, and 'commandment' - this is Mishnah." thus shall you do - meaning, you too shall act accordingly [and practice what you teach], as it is said (Yevamot 63b), "there is one who expounds well but does not fulfill well," and so on.
And, behold, Amariah the chief priest is over you in all matters of Hashem; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters; also the officers of the Levites before you. Deal courageously, and Hashem be with the good.’
verse value 4437
Insights
Verse structure: 21 words, 110 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "priest" (כֹהֵן֩, 3 letters) and the longest is "to·house·of·Judah" (לְבֵית־יְהוּדָה֙, 9 letters). Words sharing gematria 80: in·all, in·all. 5 words in this verse appear nowhere else in II Chronicles. Unique to this verse in II Chronicles (hapax): "son·of·Ishmael" (בֶן־יִשְׁמָעֵ֜אל), "the·ruler" (הַנָּגִ֤יד), "to·house·of·Judah" (לְבֵית־יְהוּדָה֙). The root כל appears 2 times in this verse. 19 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 384x in II Chronicles); "son·of·Ishmael" (root בן, 225x in II Chronicles); "to·house·of·Judah" (root בית, 191x in II Chronicles). First appearance of the root שטר ("and·officers") in II Chronicles. The etnachta (major mid-verse pause) falls on 'before·you', dividing the verse into phrases of 16 and 5 words.
Rashi
and may the Lord be with the good with the one who performs that which is good and upright.
Metzudat David
'Amariah' – It is possible that this is the same as Azariah, mentioned [above] (I Chronicles 5); see the end of [the Book of] Kings regarding the count of the generations. 'Is over you in all matters of Hashem' – He who is head over you shall have authority over every matter of Hashem, and any matter too difficult for you, you shall bring to him. 'In all the king's matters' – You shall consult him in every matter pertaining to royal affairs. 'Before you' – Ready at your disposal for whatever you command them, to compel the people to comply with the judgment. 'Hashem be with the good' – With whoever does what is good and upright in the eyes of Hashem.
Metzudat Zion
And the officers — These are the enforcers who compel [compliance], to carry out the words of the judges.
Malbim
Amariah - is over matters pertaining to the word of Hashem. and Zebadiah the ruler - is over matters pertaining to the affairs of the kingdom.
Ralbag
Metzudat David
Malbim