2 Chronicles 15:8
Parallel Verses
English Standard Version
As soon as Asa heard these words, the prophecy of Azariah the son of Oded, he took courage and put away the detestable idols from all the land of Judah and Benjamin and from the cities that he had taken in the hill country of Ephraim, and he repaired the altar of the LORD that was in front of the vestibule of the house of the LORD.

King James Bible
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD.

American Standard Version
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill-country of Ephraim; and he renewed the altar of Jehovah, that was before the porch of Jehovah.

Douay-Rheims Bible
And when Asa had heard the words, and the prophecy of Azarias the son of Oded the prophet, he took courage, and took away the idols out of all the land of Juda, and out of Benjamin, and out of the cities of mount Ephraim, which he had taken, and he dedicated the altar of the Lord, which was before the porch of the Lord.

English Revised Version
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the altar of the LORD, that was before the porch of the LORD.

Webster's Bible Translation
And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD.

2 Chronicles 15:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The prophet Azariah's exhortation to faithful cleaving to the Lord, and the solemn renewal of the covenant. - 2 Chronicles 15:1-7. The prophet's speech. The prophet Azariah, the son of Oded, is mentioned only here. The conjecture of some of the older theologians, that עודד was the same person as עדּו (2 Chronicles 12:15; 2 Chronicles 9:29), has no tenable foundation. Azariah went to meet the king and people returning from the war (לפני יצא, he went forth in the presence of Asa, i.e., coming before him; cf. 2 Chronicles 28:9; 1 Chronicles 12:17; 1 Chronicles 14:8). "Jahve was with you (has given you the victory), because ye were with Him (held to Him)." Hence the general lesson is drawn: If ye seek Him, He will be found of you (cf. Jeremiah 29:13); and if ye forsake Him, He will forsake you (cf. 2 Chronicles 24:20; 2 Chronicles 12:5). To impress the people deeply with this truth, Azariah draws a powerful picture of the times when a people is forsaken by God, when peace and security in social intercourse disappear, and the terrors of civil war prevail. Opinions as to the reference intended in this portrayal of the dreadful results of defection from God have been from antiquity very much divided. Tremell. and Grot., following the Targ., take the words to refer to the condition of the kingdom of the ten tribes at that time; others think they refer to the past, either to the immediately preceding period of the kingdom of Judah, to the times of the defection under Rehoboam and Abijah, before Asa had suppressed idolatry (Syr., Arab., Raschi), or to the more distant past, the anarchic period of the judges, from Joshua's death, and that of the high priest Phinehas, until Eli and Samuel's reformation (so especially Vitringa, de synag. vet. p. 335ff.). Finally, still others (Luther, Clericus, Budd., etc.) interpret the words as prophetic, as descriptive of the future, and make them refer either to the unquiet times under the later idolatrous kings, to the times of the Assyrian or Chaldean exile (Kimchi), or to the condition of the Jews since the destruction of Jerusalem by the Romans up till the present day. Of these three views, the first, that which takes the reference to be to the present, i.e., the state of the kingdom of the ten tribes at that time, is decidedly erroneous; for during the first thirty years of the existence of that kingdom no such anarchic state of things existed as is portrayed in vv. 5 and 6, and still less could a return of the ten tribes to the Lord at that time be spoken of (2 Chronicles 15:4). It is more difficult to decide between the two other main views. The grounds which Vitr., Ramb., Berth. adduce in support of the reference to the times of the judges are not convincing; for the contents and form (2 Chronicles 15:4) do not prove that here something is asserted which has been confirmed by history, and still less is it manifest (2 Chronicles 15:5) that past times are pointed to. Whether the statement about the return to Jahve in the times of trouble (2 Chronicles 15:4) refers to the past or to the future, depends upon whether the past or future is spoken of in 2 Chronicles 15:3. But the unquiet condition of things portrayed in 2 Chronicles 15:5 corresponds partly to various times in the period of the judges; and if, with Vitr., we compare the general characteristics of the religious condition of the times of the judges (Judges 2:10.), we might certainly say that Israel in those times was without אמת אלהי, as it again and again forsook Jahve and served the Baals. And moreover, several examples of the oppression of Israel portrayed in 2 Chronicles 15:5 and 2 Chronicles 15:6 may be adduced from the time of the judges. Yet the words in 2 Chronicles 15:6, even when their rhetorical character is taken into account, are too strong for the anarchic state of things during the period of the judges, and the internal struggles of that time (Judges 12:1-6 and 2 Chronicles 20). And consequently, although Vitr. and Ramb. think that a reference to experiences already past, and oppressions already lived through, would have made a much deeper impression than pointing forward to future periods of oppression, yet Ramb. himself remarks, nihilominus tamen in saeculis Asae imperium antegressis vix ullum tempus post ingressum in terram Canaan et constitutam rempubl. Israel. posse ostendi, cui omnia criteria hujus orationis propheticae omni ex parte et secundum omnia pondera verbis insita conveniant. But, without doubt, the omission of any definite statement of the time in 2 Chronicles 15:3 is decisive against the exclusive reference of this speech to the past, and to the period of the judges. The verse contains no verb, so that the words may just as well refer to the past as to the future. The prophet has not stated the time definitely, because he was giving utterance to truths which have force at all times,

(Note: As Ramb. therefore rightly remarks, "Vatem videri consulto abstinuisse a determinatione temporis, ut vela sensui quam amplissime panderentur, verbaque omnibus temporum periodis adplicari possent, in quibus criteria hic recensita adpareant.")

and which Israel had had experience of already in the time of the judges, but would have much deeper experience of in the future.

We must take the words in this general sense, and supply neither a preterite nor a future in 2 Chronicles 15:3, neither fuerant nor erunt, but must express the first clause by the present in English: "Many days are for Israel (i.e., Israel lives many days) without the true God, and without teaching priests, and without law." רבּים ימים is not accus. of time (Berth.), but the subject of the sentence; and אלה ללא is not subject - "during many days there was to the people Israel no true God" (Berth.), - but predicate, while ל expresses the condition into which anything comes, and לא forms part of the following noun: Days for Israel for having not a true God. ללא differs from בּלא, "without," just as ל differs from בּ; the latter expressing the being in a condition, the former the coming into it. On אמת אלהי, cf. Jeremiah 10:10. אמת כּהן is not to be limited to the high priest, for it refers to the priests in general, whose office it was to teach the people law and justice (Leviticus 10:10; Deuteronomy 33:10). The accent is upon the predicates אמת and אמת. Israel had indeed Elohim, but not the true God, and also priests, but not priests who attended to their office, who watched over the fulfilment of the law; and so they had no תּורה, notwithstanding the book of the law composed by Moses.

2 Chronicles 15:8 Parallel Commentaries

Treasury of Scripture Knowledge

Oded

2 Chronicles 15:1 And the Spirit of God came on Azariah the son of Oded:

took courage

2 Chronicles 19:11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael...

Isaiah 44:14 He hews him down cedars, and takes the cypress and the oak, which he strengthens for himself among the trees of the forest...

Acts 28:15 And from there, when the brothers heard of us, they came to meet us as far as Appii forum, and The three taverns: whom when Paul saw...

abominable idols [heb] abominations

Leviticus 18:30 Therefore shall you keep my ordinance, that you commit not any one of these abominable customs, which were committed before you...

Deuteronomy 27:15 Cursed be the man that makes any graven or molten image, an abomination to the LORD, the work of the hands of the craftsman...

1 Kings 11:5,7 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites...

2 Kings 23:13 And the high places that were before Jerusalem, which were on the right hand of the mount of corruption...

Isaiah 65:4 Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable things is in their vessels;

Jeremiah 16:18 And first I will recompense their iniquity and their sin double; because they have defiled my land...

Ezekiel 8:10 So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel...

1 Peter 4:3 For the time past of our life may suffice us to have worked the will of the Gentiles, when we walked in lasciviousness, lusts...

Revelation 17:4,5 And the woman was arrayed in purple and scarlet color, and decked with gold and precious stones and pearls...

the cities

2 Chronicles 13:19 And Abijah pursued after Jeroboam, and took cities from him, Bethel with the towns thereof, and Jeshanah with the towns thereof...

the altar of the Lord

2 Chronicles 4:1 Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof...

2 Chronicles 8:12 Then Solomon offered burnt offerings to the LORD on the altar of the LORD, which he had built before the porch,

2 Chronicles 29:18 Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering...

2 Kings 16:14 And he brought also the brazen altar, which was before the LORD, from the forefront of the house...

2 Kings 18:22 But if you say to me, We trust in the LORD our God: is not that he, whose high places and whose altars Hezekiah has taken away...

Cross References
2 Chronicles 4:1
He made an altar of bronze, twenty cubits long and twenty cubits wide and ten cubits high.

2 Chronicles 8:12
Then Solomon offered up burnt offerings to the LORD on the altar of the LORD that he had built before the vestibule,

2 Chronicles 13:19
And Abijah pursued Jeroboam and took cities from him, Bethel with its villages and Jeshanah with its villages and Ephron with its villages.

2 Chronicles 17:2
He placed forces in all the fortified cities of Judah and set garrisons in the land of Judah, and in the cities of Ephraim that Asa his father had captured.

2 Chronicles 19:4
Jehoshaphat lived at Jerusalem. And he went out again among the people, from Beersheba to the hill country of Ephraim, and brought them back to the LORD, the God of their fathers.

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