2 Crônicas 25

2 Crônicas 25

Trapp: This was a rejection of God’s mercy to Amaziah. God was kind to send him a correcting prophet -- When he might have sent him to hell with a thunderbolt; as the patientest man upon earth would have done likely, had he been in God’s place and power. Listen (hear, obey, understand)(08085) shama means to hear (Adam and Eve hearing God = Ge 3:8, 10, Ge 18:10 = "overheard"), to listen (Ge 3:17, Ge 16:2 [= this was a big mistake and was the origin of Jews and Arabs!] Ex 6:9,16:20, 18:19, Webster's 1828 on "listen" = to hearken; to give ear; to attend closely with a view to hear. To obey; to yield to advice; to follow admonition) and since hearing/listening are often closely linked to obedience, shama is translated obey (1 Sa 15:22, Ge 22:18, 26:5, 39:10, Ex 19:5, disobedience = Lev 26:14, 18, 21, 27) or to understand. KJV translates shama "hearken" (196x) a word which means to give respectful attention. Of God's hearing in general or hearing our prayers (Hab 1:2, Ps 66:18, click here for more in the Psalms, cf God's hearing in Zeph 2:8, Ge 16:11, 17:20, 30:17, 22, Ge 21:17, 29:33, 30:6, 17, 22; Ex 2:24, Ex 16:8, 9, 12, Nu 11:1, 12:2). Shama means “to hear intelligently and attentively and respond appropriately." In other words to hear does not convey the idea of "in one ear and out the other!" The most famous use is the so-called "Shema" in Dt 6:4 “Hear, (a command, in Greek Lxx = present imperative - habitually, continually) O Israel! The LORD is our God, the LORD is one!" 5 “You shall love the LORD your God with all your heart and with all your soul and with all your might. SHAMA IN KINGS AND CHRONICLES - 1Ki. 1:11; 1Ki. 1:41; 1Ki. 1:45; 1Ki. 2:42; 1Ki. 3:9; 1Ki. 3:11; 1Ki. 3:28; 1Ki. 4:34; 1Ki. 5:1; 1Ki. 5:7; 1Ki. 5:8; 1Ki. 6:7; 1Ki. 8:28; 1Ki. 8:29; 1Ki. 8:30; 1Ki. 8:32; 1Ki. 8:34; 1Ki. 8:36; 1Ki. 8:39; 1Ki. 8:42; 1Ki. 8:43; 1Ki. 8:45; 1Ki. 8:49; 1Ki. 8:52; 1Ki. 9:3; 1Ki. 10:1; 1Ki. 10:6; 1Ki. 10:7; 1Ki. 10:8; 1Ki. 10:24; 1Ki. 11:21; 1Ki. 11:38; 1Ki. 12:2; 1Ki. 12:15; 1Ki. 12:16; 1Ki. 12:20; 1Ki. 12:24; 1Ki. 13:4; 1Ki. 13:26; 1Ki. 14:6; 1Ki. 15:20; 1Ki. 15:21; 1Ki. 15:22; 1Ki. 16:16; 1Ki. 17:22; 1Ki. 19:13; 1Ki. 20:8; 1Ki. 20:12; 1Ki. 20:25; 1Ki. 20:31; 1Ki. 20:36; 1Ki. 21:15; 1Ki. 21:16; 1Ki. 21:27; 1Ki. 22:19; 1Ki. 22:28; 2Ki. 3:21; 2Ki. 5:8; 2Ki. 6:30; 2Ki. 7:1; 2Ki. 7:6; 2Ki. 9:30; 2Ki. 10:6; 2Ki. 11:13; 2Ki. 13:4; 2Ki. 14:11; 2Ki. 16:9; 2Ki. 17:14; 2Ki. 17:40; 2Ki. 18:12; 2Ki. 18:26; 2Ki. 18:28; 2Ki. 18:31; 2Ki. 18:32; 2Ki. 19:1; 2Ki. 19:4; 2Ki. 19:6; 2Ki. 19:7; 2Ki. 19:8; 2Ki. 19:9; 2Ki. 19:11; 2Ki. 19:16; 2Ki. 19:20; 2Ki. 19:25; 2Ki. 20:5; 2Ki. 20:12; 2Ki. 20:13; 2Ki. 20:16; 2Ki. 21:9; 2Ki. 21:12; 2Ki. 22:11; 2Ki. 22:13; 2Ki. 22:18; 2Ki. 22:19; 2Ki. 25:23; 1Chr. 10:11; 1Chr. 14:8; 1Chr. 14:15; 1Chr. 15:16; 1Chr. 15:19; 1Chr. 15:28; 1Chr. 16:5; 1Chr. 16:42; 1Chr. 17:20; 1Chr. 18:9; 1Chr. 19:8; 1Chr. 28:2; 1Chr. 29:23; 2Chr. 5:13; 2Chr. 6:19; 2Chr. 6:20; 2Chr. 6:21; 2Chr. 6:23; 2Chr. 6:25; 2Chr. 6:27; 2Chr. 6:30; 2Chr. 6:33; 2Chr. 6:35; 2Chr. 6:39; 2Chr. 7:12; 2Chr. 7:14; 2Chr. 9:1; 2Chr. 9:5; 2Chr. 9:6; 2Chr. 9:7; 2Chr. 9:23; 2Chr. 10:2; 2Chr. 10:15; 2Chr. 10:16; 2Chr. 11:4; 2Chr. 13:4; 2Chr. 15:2; 2Chr. 15:8; 2Chr. 16:4; 2Chr. 16:5; 2Chr. 18:18; 2Chr. 18:27; 2Chr. 20:9; 2Chr. 20:20; 2Chr. 20:29; 2Chr. 23:12; 2Chr. 24:17; 2Chr. 25:16; 2Chr. 25:20; 2Chr. 28:11; 2Chr. 29:5; 2Chr. 30:20; 2Chr. 30:27; 2Chr. 33:13; 2Chr. 34:19; 2Chr. 34:26; 2Chr. 34:27; 2Chr. 35:22 Counselor...planned (03289) yaats means to advise, counsel consult first in Exod. 18:19, where Jethro says to his son-in-law Moses "I will give you counsel, and God be with you." Paul Gilchrist - TWOT - The first occurrence of yāʿaṣ is in Exodus 18:19. Jethro, seeing the tremendous burden of Moses, says, "I shall give you 'counsel,' and God be with you." He then gives him an organizational plan and advises him how to carry out the administrative responsibilities for ruling and judging his people. Jethro gives counsel from wisdom attained by age and/or experience. One may remember Rehoboam's rejection of the counsel (ʿēṣâ) of the old men (1 Kings 12:8, 13). Moses, as chief administrator of the people of God, is not obligated to accept such counsel. A case in point is Absolom's rejection of Ahithophel's good counsel which was countered by Hushai's evil counsel (2 Samuel 17). Jethro, as counsellor, presents a carefully thought out plan together with a procedure for its implementation. In 2 Kings 18:20 Rabshakeh's taunt of Hezekiah's claim, "I have counsel and strength for the war" reflects the usual careful deliberation that goes into planning for battle, in this case for defense. Psalm 33:10 speaks of nations and peoples devising counsels and plans (Heb maḥăshābâ "thought, device, plan, purpose") albeit not in accordance with God's "counsels (ʿēṣâ) and plans" (cf. Isaiah 8:10; Isaiah 30:1). In contrast to the counsels of men and nations, the OT speaks of the "counsel of the Lord." Psalm 33:10f. presents this thought most clearly. "The Lord nullifies the counsel of the nations; he frustrates the plans of the peoples. The 'counsel' of the Lord stands forever, the plans of his heart from generation to generation." Noteworthy here is the overruling power of God as he nullifies and frustrates the plans of men. The case of Ahithophel's counsel is apropos. In 2 Samuel 15:31 David prays to the Lord to "make the counsel of Ahithophel foolishness." He thereby acknowledges that God sovereignly disposes what man proposes. Further, in 2 Samuel 17:14 after Absalom chooses the advice of Hushai over that of Ahithophel, the inspired author makes the theological comment, "For the Lord had ordained to thwart the good counsel of Ahithophel, in order that the Lord might bring calamity on Absalom." Cf. Neh. 4:15 [H 9]. The counsel of the Lord is eternal, "It stands forever." The enduring character of God's counsel and plan is grounded in the unchangeableness of God himself. The "plans of his heart" may be equated with "the secret things" which belong to the Lord our God. It is God who guarantees the accomplishment of his eternal decrees. Isaiah beautifully integrates these thoughts, "Remember the former things long past, for I am God, and there is no other; declaring the end from the beginning and from ancient times things which have not been done, saying, 'My purpose will be established, and I will accomplish all my good pleasure'; Calling . . . the man of my purpose (lit. the man who executes my purpose, i.e. Cyrus) from a far country. Truly I have spoken; truly, I will bring it to pass. I have planned it, surely I will do it" (Isaiah 46:9-11). It is well to remember that ʿēṣâ is translated in the LXX by boulē, a word replete with theological significance in the NT (see Acts 2:23; Acts 4:28; Acts 5:38-39; Acts 20:27; Ephes. 1:11 where "the counsel of his will" expresses the immutable foreordination of God's will); cf. Hebrews 6:17, "the unchangeableness of his purpose"). Arising from the theological conceptualization are anthropological and ethical conclusions. Moses anticipates the waywardness of Israel as a "nation void of counsel," i.e. not following the" plans and purposes of God (Deut. 32:28). Job acknowledges that through lack of knowledge, he has darkened counsel (Job 42:3; cf. Job 38:2). In Proverbs, counsel is rejected and spurned to one's own detriment (Proverbs 1:25, 30) but "he who listens to counsel" is a wise man (Proverbs 12:15). From Proverbs 19:20-21 we understand that the counsel the godly man is urged to listen to is the "counsel of the Lord" which will stand, in contrast to the many "plans in a man's heart." The blessed man of Psalm 1:1 is one "who walks not in the counsel of the ungodly." Further, in Psalm 32:8 the psalmist is encouraged by the Lord's instruction and teaching, together with the assurance "I 'will counsel' (yāʿaṣ) you with my eye upon you" (cf. Psalm 73:24). Two christological passages need to be studied in this connection. The only hope of Judah, Isaiah claims, is to be found in the person of the Messiah, who is characterized by four compound names, the first being "Wonderful Counsellor" (Isaiah 9:6). The child who is to come, on whose shoulders the government of the world shall rest, is one whose plans, purposes, designs and decrees for his people are marvellous. We further learn from Isaiah 11:2 that "counsel" is a gift of God's own Holy Spirit. Consequently, Jesus Christ is revealed as the counsellor par excellance. Gilbrant - Yāʿats is a verb that means "to counsel," to "purpose" or "to conspire together." Ahithophel advised Absalom to pursue David immediately after the king had fled from his insurrectionist son (2 Sam. 17:4), but Hushai undermined Ahithophel's advice (v. 7). The prophet Nathan asked King David's wife Bathsheba to allow him to "give counsel" to her when David's son Adonijah set himself as king (1 Ki. 1:12). David praised the Lord for "giving counsel" to him (Ps. 16:7). In the Qal participle, yāʿats often is used substantively to refer to a "counselor." Ahithophel, David's "counselor," defected to Absalom when the king's son rebelled against his father. King Ahaziah's wicked "counselors" led to his downfall (2 Chr. 22:4). Sometimes yāʿats refers to "purposing" to do something or "devising" a plan. Jeremiah proclaimed that the punishment that the Lord had "purposed" to bring against Assyria would stand (Jer. 14:24). A prophet warned Amaziah, the king of Judah, that the Lord had "purposed" to destroy him for worshiping foreign gods (2 Chr. 25:16). David says that wicked people "plot" to do harm to a righteous man (Ps. 62:4). The preposition ʿel (HED #420) is sometimes used to denote who is counseled against, e.g., the Lord "purposed" a plan of judgment against Edom (Jer. 49:20) and against Babylon (50:45). The preposition ʿal (HED #6142) is used similarly (e.g., Isa. 19:17). In the Hithpael, yāʿats means "to conspire together." The psalmist declared that the Lord's enemies "conspired together" against the Lord's people (Ps. 83:3). (Complete Biblical Library) YAATS - 74V - advise(1), advisers(1), conspire(1), conspired(1), consult(2), consulted(8), counsel(4), counsel do you give(2), counsel you have given(1), counseled(7), Counselor(1), counselor(10), counselors(11), decided(3), devised(2), devises(2), formed(1), gave(1), give(2), give you advice(1), give you counsel(1), given(4), planned(8), purposed(1), purposing(1), receive counsel(1), take counsel(1), took counsel(1). Deut. 32:28; Jdg. 20:7; 2 Sam. 15:31; 2 Sam. 15:34; 2 Sam. 16:20; 2 Sam. 16:23; 2 Sam. 17:7; 2 Sam. 17:14; 2 Sam. 17:23; 1 Ki. 1:12; 1 Ki. 12:8; 1 Ki. 12:13; 1 Ki. 12:14; 2 Ki. 18:20; 1 Chr. 12:19; 2 Chr. 10:8; 2 Chr. 10:13; 2 Chr. 10:14; 2 Chr. 22:5; 2 Chr. 25:16; Ezr. 4:5; Ezr. 10:3; Ezr. 10:8; Neh. 4:15; Job 5:13; Job 10:3; Job 12:13; Job 18:7; Job 21:16; Job 22:18; Job 29:21; Job 38:2; Job 42:3; Ps. 1:1; Ps. 13:2; Ps. 14:6; Ps. 20:4; Ps. 33:10; Ps. 33:11; Ps. 73:24; Ps. 106:13; Ps. 106:43; Ps. 107:11; Ps. 119:24; Prov. 1:25; Prov. 1:30; Prov. 8:14; Prov. 12:15; Prov. 19:20; Prov. 19:21; Prov. 20:5; Prov. 20:18; Prov. 21:30; Prov. 27:9; Isa. 5:19; Isa. 8:10; Isa. 11:2; Isa. 14:26; Isa. 16:3; Isa. 19:3; Isa. 19:11; Isa. 19:17; Isa. 25:1; Isa. 28:29; Isa. 29:15; Isa. 30:1; Isa. 36:5; Isa. 40:13; Isa. 44:26; Isa. 46:10; Isa. 46:11; Isa. 47:13; Jer. 18:18; Jer. 18:23; Jer. 19:7; Jer. 32:19; Jer. 49:7; Jer. 49:20; Jer. 49:30; Jer. 50:45; Ezek. 7:26; Ezek. 11:2; Hos. 10:6; Mic. 4:12; Zech. 6:13 2 Chronicles 25:17 Then Amaziah king of Judah took counsel and sent to Joash the son of Jehoahaz the son of Jehu, the king of Israel, saying, “Come, let us face each other.” Amaziah: 2Ch 25:13 2Ki 14:8-14 let us face: 2Sa 2:14 Pr 20:3 Parallel Passage: 2 Kings 14:8+ Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son of Jehu, king of Israel, saying, “Come, let us face each other.” AMAZIAH COUNSELED TO CHALLENGE JOASH Then Amaziah king of Judah took counsel (yaats) and sent to Joash the son of Jehoahaz the son of Jehu, the king of Israel, saying, “Come, let us face each other - NET = "Come, face me on the battlefield." Fresh off a victory over Edom and in light of the raiding of Judah by Israelite mercenaries it seems that Amaziah is as we say today "picking a fight!" Notice that little phrase (not in the Kings parallel) took counsel! This reminds me of King Rehoboam who took counsel with elders and then young men and listened to the latter. (1Ki 12:8,9, 2Ch 10:6-11) and the result was a divided kingdom!!! There is no evidence Amaziah sought God's "counsel" which is always a bad idea when making a major (even minor) decision! In fact from 2Ch 25:16 he actually rejected God's counsel (same Hebrew word yaats) ! NET NOTE Heb “let us look at each other [in the] face.” The expression refers here not to a visit but to meeting in battle. See v. 21. Bob