2 Chronicles 14:15
They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem.
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EXPOSITORY (ENGLISH BIBLE)
(15) They smote also the tents of cattle.And cattle tents (or encampments), also they smote, i.e., hordes of nomad Bedawin whom they encountered in the desert about Gerar. (Comp. 1Chronicles 4:41, “smote their tents.”)

Sheep and camels in abundance.—Sheep in abundance, and camels. The LXX. adds, καὶ τοὺς αλιμαζονεις, apparently as the name of a tribe. Syriac and Arabic render, “And the tents of the Arabs.”

14:1-15 Asa's piety, He strengthens his kingdom. - Asa aimed at pleasing God, and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in God's sight. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the peace they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their faith in God might be tried. Asa's prayer is short, but it is the real language of faith and expectation from God. When we go forth in God's name, we cannot but prosper, and all things work together for the good of those whom he favours.They smote all the cities round about Gerar - The Philistines of these parts had, it is probable, accompanied Zerah in his expedition. 11-13. Asa cried unto the Lord his God—Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict—completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde. The tents of cattle, i.e. the dwellers in tents, which were either a part of Zerah’s company, or joined with them, or had come along with them to furnish that great host with necessary provisions, which their custom of dwelling in tents made them more capable of doing.

They smote also the tents of cattle,.... The people that dwelt in tents for the sake of the pasturage of their cattle; the Scenite Arabs, so called from dwelling in tents:

and carried away sheep; which those Arabs were feeding in Palestine, and which this great army brought with them for their support:

and camels in abundance; which is another circumstance proving them to be Arabs, who abounded with camels:

and returned to Jerusalem; with their spoil, and with great joy.

They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem.
EXEGETICAL (ORIGINAL LANGUAGES)
15. the tents of cattle] These words seem to be corrupt, and it is probable that the original reading gave the name of some Arabian tribe. From a comparison of the LXX. here with the LXX. of 2 Chronicles 22:1 we conclude that this name was represented by Ἀλειμαζονεϊς in Greek. The people called Μασονῖται by Ptolemy, and Mâzin by Arabic writers are probably meant (Hommel, Expository Times, viii. 378).

Verse 15. - The tents of cattle. This word "tents" (אָהֲלֵי, construct state) is used just 325 times, and this is the only time it is spoken of as the place of cattle; there are, however, four passages looking the same way (Genesis 13:5; Judges 6:5; 2 Kings 7:7; Jeremiah 49:29). It is the word used for the tabernacle of the wilderness many times, and many times for the place of abode that has highest associations (Psalm 15:1; Psalm 118:15), and of the usual abodes of people (2 Chronicles 10:16). The use of the word here, though unique, will occasion no surprise, considering the camping of the vast invading army. Camels in abundance. The mention of this spoil reminds us both where we are, on desert border (1 Samuel 27:7-10; 1 Samuel 30:16, 17), and what was the personality or nationality within some latitude of choice of the invaders. Returned to Jerusalem. The expression awakens inevitably, though inaptly, a reminiscence of Scripture language in strangest contrast - the climax in a description also, but of a victory infinitely vaster and grander and for ever (Luke 24:52; Acts 1:12). This return of "Asa and the people that were with him" to Jerusalem dated the commencement of a period of comparative internal peace and reform for the kingdom of Judah, that lasted twenty-one years, and yet more of exemption from Egyptian attack, that lasted about three hundred and thirty years (B.C. circ. 940-609). It was a doubtful benefit, but Judah and Egypt came to be found in alliance against Assyria (2 Kings 17:3-6; 2 Kings 18:20, 21, 24; Isaiah 30:2; Hosea 7:11). The 'Speaker's Commentary' points out the interesting fact that this was one of the only two occasions known of the Jews meeting in open field either Egypt or Assyria (the other occasion being the unfortunate one of Josiah against Necho, 2 Chronicles 35:30), and adds, "Shishak, Sennacherib, Esarhaddon, Nebuchadnezzar, Alexander, and Ptolemy I., were either unopposed or only opposed from behind wails."



2 Chronicles 14:15They also smote the tents of the herds of the wandering tribes of that district, and carried away many sheep and camels as booty.
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