2 Chronicles / Chapter 21

2 Chronicles 21

20 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Jehoshaphat dies and sleeps with his fathers, and Jehoram his firstborn succeeds him. Once Jehoram secures the throne, he murders all six of his brothers with the sword, along with some officials of Israel. He is thirty-two when he becomes king and reigns eight years in Jerusalem. He walks in the ways of the kings of Israel, specifically the house of Ahab, because he has married Ahab's daughter. He does evil in the eyes of the LORD, but the LORD is unwilling to destroy the house of David because of the covenant He made with David — the promise to give him a lamp forever. During Jehoram's reign, Edom revolts and establishes its own king, breaking free from Judah's control. Libnah also revolts. Then a letter arrives from Elijah the prophet — a written oracle of judgment. Elijah's letter announces that because Jehoram has not walked in the ways of his father Jehoshaphat or Asa, but has walked in the ways of the kings of Israel, and because he has murdered his own brothers who were better than himself, the LORD will strike his people, his children, his wives, and all his possessions with a great plague, and Jehoram himself will suffer a severe disease of the intestines. The Philistines and Arabs attack Judah, carrying off the king's possessions and his sons and wives — only Jehoahaz (Ahaziah), his youngest son, is left. Then the LORD strikes Jehoram with an incurable intestinal disease. After two years of suffering, his intestines come out and he dies in severe pain. His people make no fire of honor for him. He departs with no one's regret.

What Makes This Chapter Remarkable

The letter from Elijah is one of the most unusual elements in Chronicles. Elijah is primarily a northern prophet associated with the kingdom of Israel, yet here he writes a prophetic letter to the king of Judah. The timing is debated — some scholars believe Elijah had already been taken up to heaven before Jehoram's reign began, suggesting the letter was written prophetically before the events occurred or that the chronology overlaps differently than usually assumed. The phrase 'no one's regret' (be-lo chemdat) at the chapter's end is devastating — it means no one mourned him, no one missed him, no one wanted him. This is the anti-epitaph, the opposite of the honor given to good kings. The murder of his own brothers to secure the throne mirrors the worst practices of surrounding kingdoms and stands in stark contrast to the fraternal covenant ideal of Israel.

Translation Friction

The Elijah letter creates chronological difficulties. According to 2 Kings 2, Elijah was taken up during the reign of Jehoshaphat's contemporary Jehoram of Israel. The Chronicler either works with a different chronological framework, understands the letter as written beforehand and delivered later, or identifies this as one of the textual tensions that the ancient editor did not attempt to resolve. The gruesome description of Jehoram's death (intestines coming out) is rare in biblical narrative — the level of physical detail serves a theological purpose, connecting the king's internal corruption (murdering brothers, leading the people into idolatry) with an internal physical destruction. The refusal to grant him the funeral fire of honor is a public statement that the people did not regard him as worthy of the Davidic legacy.

Connections

The Davidic covenant promise ('a lamp forever') echoes 2 Samuel 7 and 1 Kings 11:36 — even the worst Davidic king cannot extinguish the covenant because God's faithfulness is unconditional in its preservation of the line, though not unconditional in its blessing of individuals. Jehoram's marriage to Ahab's daughter connects the corruption of the northern house directly to Judah's throne, fulfilling the warning pattern established when Jehoshaphat first allied with Ahab (2 Chronicles 18). The Edomite revolt reverses the subjugation established under David and Solomon, signaling the progressive shrinking of the Davidic empire as kings depart from the LORD.

2 Chronicles 21:1

וַיִּשְׁכַּ֤ב יְהוֹשָׁפָט֙ עִם־אֲבֹתָ֔יו וַיִּקָּבֵ֥ר עִם־אֲבֹתָ֖יו בְּעִ֣יר דָּוִ֑יד וַיִּמְלֹ֛ךְ יְהוֹרָ֥ם בְּנ֖וֹ תַּחְתָּֽיו׃

Jehoshaphat slept with his fathers and was buried with his fathers in the City of David. His son Jehoram reigned in his place.

KJV Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead.

Notes & Key Terms

Translator Notes

  1. The regnal transition formula follows the standard pattern: the king 'sleeps with his fathers' (a euphemism for death that implies joining the ancestral community), receives honorable burial in the royal tombs, and is succeeded by his son. This orderly transition contrasts sharply with the chaos Jehoram will create.
2 Chronicles 21:2

וְלוֹ־אַחִ֞ים בְּנֵ֣י יְהוֹשָׁפָ֗ט עֲזַרְיָ֤ה וִיחִיאֵל֙ וּזְכַרְיָ֣הוּ וַעֲזַרְיָ֔הוּ וּמִיכָאֵ֖ל וּשְׁפַטְיָ֑הוּ כָּל־אֵ֕לֶּה בְּנֵ֥י יְהוֹשָׁפָ֖ט מֶ֥לֶךְ יִשְׂרָאֵֽל׃

He had brothers, sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azaryahu, Michael, and Shephatiah. All these were sons of Jehoshaphat king of Israel.

KJV And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel.

Notes & Key Terms

Translator Notes

  1. Jehoshaphat is called 'king of Israel' here — an unusual title for a Judean king that may reflect the Chronicler's view that the legitimate king of all Israel was always the Davidic king in Jerusalem. The six brothers are named, giving them individual identity before the narrative records their murder. Two of the names contain forms of Azariah ('the LORD has helped').
2 Chronicles 21:3

וַיִּתֵּ֣ן לָהֶ֣ם ׀ אֲ֠בִיהֶם מַתָּנ֨וֹת רַבּ֜וֹת לְכֶ֤סֶף וּלְזָהָב֙ וּלְמִגְדָּנ֔וֹת עִם־עָרֵ֥י מְצֻר֖וֹת בִּֽיהוּדָ֑ה וְאֶת־הַמַּמְלָכָ֤ה נָתַן֙ לִיהוֹרָ֔ם כִּי־ה֖וּא הַבְּכֽוֹר׃

Their father had given them generous gifts of silver, gold, and valuables, along with fortified cities in Judah. But the kingdom he gave to Jehoram, because he was the firstborn.

KJV And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn.

Notes & Key Terms

Translator Notes

  1. Jehoshaphat distributed wealth and fortified cities to all his sons — a wise provision to prevent rivalry. The firstborn received the kingdom itself. This arrangement should have secured peaceful coexistence, making Jehoram's subsequent fratricide all the more inexcusable: his brothers had been provided for and posed no immediate threat to his throne.
2 Chronicles 21:4

וַיָּ֨קָם יְהוֹרָ֜ם עַל־מַמְלֶ֤כַת אָבִיו֙ וַיִּתְחַזַּ֔ק וַיַּהֲרֹ֥ג אֶת־כָּל־אֶחָ֖יו בֶּחָ֑רֶב וְגַ֖ם מִשָּׂרֵ֥י יִשְׂרָאֵֽל׃

When Jehoram had established himself over his father's kingdom and secured his position, he killed all his brothers with the sword, along with some of the officials of Israel.

KJV Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.

Notes & Key Terms

Translator Notes

  1. The verb va-yitchazzaq ('he strengthened himself, secured his power') indicates a period of political consolidation before the killings. The fratricide is total — all six brothers. The additional killing of sarei Yisrael ('officials of Israel') suggests that some royal administrators opposed Jehoram or supported his brothers. This purge of family and loyalists is characteristic of tyranny, not Davidic kingship.
2 Chronicles 21:5

בֶּן־שְׁלֹשִׁ֤ים וּשְׁתַּ֙יִם֙ שָׁנָ֔ה יְהוֹרָ֖ם בְּמָלְכ֑וֹ וּשְׁמוֹנֶ֣ה שָׁנִ֔ים מָלַ֖ךְ בִּירוּשָׁלָֽ͏ִם׃

Jehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem.

KJV Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.

Notes & Key Terms

Translator Notes

  1. The brief eight-year reign contrasts with his father's twenty-five years. The Chronicler places the regnal data after the fratricide rather than before it, so the reader encounters the crime before learning the king's vital statistics — the narrative order serves a moral purpose.
2 Chronicles 21:6

וַיֵּ֗לֶךְ בְּדֶ֙רֶךְ֙ מַלְכֵ֣י יִשְׂרָאֵ֔ל כַּאֲשֶׁ֥ר עָשׂ֖וּ בֵּ֣ית אַחְאָ֑ב כִּ֣י בַת־אַחְאָ֗ב הָ֤יְתָה לּוֹ֙ אִשָּׁ֔ה וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֥י יְהוָֽה׃

He walked in the ways of the kings of Israel, as the house of Ahab had done, for he had married a daughter of Ahab. He did evil in the eyes of the LORD.

KJV And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD.

Notes & Key Terms

Translator Notes

  1. The causal connection is explicit: ki bat Achav haytah lo ishah ('for the daughter of Ahab was his wife'). The marriage alliance that Jehoshaphat arranged for political purposes has now imported Omride idolatry directly into the Davidic house. The evaluation 'he did evil in the eyes of the LORD' is the standard formula for condemned kings, placing Jehoram in the same category as the northern dynasties.
2 Chronicles 21:7

וְלֹא־אָבָ֣ה יְהוָ֗ה לְהַשְׁחִית֙ אֶת־בֵּ֣ית דָּוִ֔יד לְמַ֗עַן הַ֠בְּרִית אֲשֶׁ֤ר כָּרַת֙ לְדָוִ֔יד וְכַאֲשֶׁ֣ר אָמַ֔ר לָתֵ֣ת ל֥וֹ נִ֛יר וּלְבָנָ֖יו כָּל־הַיָּמִֽים׃

Yet the LORD was unwilling to destroy the house of David, because of the covenant He had made with David and because He had promised to give him a lamp — him and his sons — for all time.

KJV Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.

Notes & Key Terms 1 term

Key Terms

בְּרִית berit
"covenant" — covenant, treaty, agreement, binding obligation, pact

berit here is the Davidic covenant — the unconditional promise to preserve the royal line. Even the worst Davidic king cannot nullify what God has sworn. The covenant functions as a theological safety net for the dynasty, though individual kings still face personal judgment.

Translator Notes

  1. The berit with David refers to the promise in 2 Samuel 7:12-16 that David's dynasty would endure forever. The word nir ('lamp') appears in 1 Kings 11:36 and 15:4 with the same meaning — the Davidic line as a perpetual light. The phrase kol ha-yamim ('all the days') means the promise has no expiration date.
2 Chronicles 21:8

בְּיָמָ֕יו פָּשַׁ֥ע אֱד֖וֹם מִתַּ֣חַת יַד־יְהוּדָ֑ה וַיַּמְלִ֥יכוּ עֲלֵיהֶ֖ם מֶֽלֶךְ׃

During his reign, Edom revolted from under Judah's control and set up a king of their own.

KJV In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.

Notes & Key Terms

Translator Notes

  1. The Edomite revolt is a direct consequence of divine judgment — the empire that David built is crumbling under a king who has abandoned David's God. The verb pasha ('he rebelled, broke away') is the same verb used for Moab's revolt in 2 Kings 1:1. Edom establishing its own king (va-yamlikhu aleihem melekh) signals full independence.
2 Chronicles 21:9

וַיַּעֲבֹ֤ר יְהוֹרָם֙ עִם־שָׂרָ֔יו וְכָל־הָרֶ֖כֶב עִמּ֑וֹ וַיְהִ֗י קָ֤ם לַ֙יְלָה֙ וַיַּ֗ךְ אֶת־אֱד֛וֹם הַסּוֹבֵ֥ב אֵלָ֖יו וְאֵ֥ת שָׂרֵ֥י הָרָֽכֶב׃

Jehoram crossed over with his commanders and all his chariots. He rose at night and struck the Edomites who had surrounded him, along with their chariot commanders.

KJV Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots.

Notes & Key Terms

Translator Notes

  1. Despite a night attack that broke through the Edomite encirclement, Jehoram failed to reconquer Edom. The verse describes a tactical escape rather than a strategic victory — Jehoram survived but did not restore Judah's control.
2 Chronicles 21:10

וַיִּפְשַׁ֣ע אֱד֗וֹם מִתַּ֙חַת֙ יַד־יְהוּדָ֔ה עַ֖ד הַיּ֣וֹם הַזֶּ֑ה אָ֣ז תִּפְשַׁ֤ע לִבְנָה֙ בָּעֵ֣ת הַהִ֔יא מִתַּ֖חַת יָד֑וֹ כִּ֣י עָזַ֔ב אֶת־יְהוָ֖ה אֱלֹהֵ֥י אֲבֹתָֽיו׃

So Edom has been in revolt from under Judah's control to this day. At that same time, Libnah also revolted from under his authority, because he had abandoned the LORD, the God of his ancestors.

KJV So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.

Notes & Key Terms

Translator Notes

  1. Libnah was a Judean city in the Shephelah, near the Philistine border. Its revolt suggests internal disintegration — not just foreign vassal states but Judean territory is breaking away. The Chronicler provides the theological explanation: ki azav et Adonai ('because he abandoned the LORD'). The political collapse mirrors the spiritual abandonment.
2 Chronicles 21:11

גַּם־ה֞וּא עָשָׂ֤ה בָמוֹת֙ בְּהָרֵ֣י יְהוּדָ֔ה וַיֶּ֕זֶן אֶת־יֹשְׁבֵ֖י יְרוּשָׁלָ֑͏ִם וַיַּדַּ֖ח אֶת־יְהוּדָֽה׃

He also built high places in the hill country of Judah and led the inhabitants of Jerusalem into unfaithfulness, and drove Judah astray.

KJV Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.

Notes & Key Terms

Translator Notes

  1. The verb va-yezen ('he caused to commit fornication, led into unfaithfulness') uses the metaphor of marital infidelity for idolatry — the same imagery used by Hosea and Ezekiel. The verb va-yaddach ('he drove astray, pushed away') indicates active coercion, not mere passive tolerance. Jehoram does not simply permit idolatry; he enforces it.
2 Chronicles 21:12

וַיָּבֹ֤א אֵלָיו֙ מִכְתָּ֔ב מֵאֵלִיָּ֥הוּ הַנָּבִ֖יא לֵאמֹ֑ר כֹּ֣ה אָמַ֣ר יְהוָ֡ה אֱלֹהֵי֩ דָוִ֨יד אָבִ֜יךָ תַּ֗חַת אֲשֶׁ֤ר לֹֽא־הָלַ֙כְתָּ֙ בְּדַרְכֵ֞י יְהוֹשָׁפָ֤ט אָבִ֙יךָ֙ וּבְדַרְכֵ֔י אָסָ֖א מֶ֥לֶךְ יְהוּדָֽה׃

A letter came to him from Elijah the prophet, saying: "This is what the LORD, the God of David your ancestor, says: Because you have not walked in the ways of your father Jehoshaphat or in the ways of Asa king of Judah,"

KJV And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,

Notes & Key Terms

Translator Notes

  1. The phrase mikhtav me-Eliyahu ('a letter from Elijah') raises chronological questions about Elijah's ministry timeline. Some understand this as a letter written before Elijah's translation and delivered afterward; others see the Chronicler working with a different chronological arrangement. Regardless, the prophetic authority of the letter is presented as fully valid.
2 Chronicles 21:13

וַתֵּ֗לֶךְ בְּדֶ֙רֶךְ֙ מַלְכֵ֣י יִשְׂרָאֵ֔ל וַתַּזְנֶ֤ה אֶת־יְהוּדָה֙ וְאֶת־יֹשְׁבֵ֣י יְרוּשָׁלַ֔͏ִם כְּהַזְנ֖וֹת בֵּ֣ית אַחְאָ֑ב וְגַם֙ אֶת־אַחֶ֧יךָ בֵית־אָבִ֛יךָ הַטּוֹבִ֥ים מִמְּךָ֖ הָרָֽגְתָּ׃

"but have walked in the ways of the kings of Israel and have led Judah and the inhabitants of Jerusalem into the same unfaithfulness as the house of Ahab, and have also murdered your own brothers — your father's family — who were better than you,"

KJV But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:

Notes & Key Terms

Translator Notes

  1. The indictment has two charges: religious corruption (leading Judah into Ahab-style idolatry) and fratricide (murdering your brothers). The phrase ha-tovim mimmekha ('who were better than you') is a devastating divine assessment — God Himself declares the murdered brothers to have been superior to the surviving king.
2 Chronicles 21:14

הִנֵּ֣ה יְהוָ֗ה נֹגֵ֤ף מַגֵּפָה֙ גְדוֹלָ֔ה בְּעַמְּךָ֔ וּבְבָנֶ֥יךָ וּבְנָשֶׁ֖יךָ וּבְכָל־רְכוּשֶׁ֑ךָ׃

"the LORD is about to strike your people, your sons, your wives, and all your possessions with a devastating plague."

KJV Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods:

Notes & Key Terms

Translator Notes

  1. The scope of judgment matches the scope of the crime: Jehoram destroyed his own family, so the LORD will strike his family. The word maggefah gedolah ('a great plague, a devastating blow') implies a sweeping calamity that will reach every domain of the king's life — people, children, wives, property.
2 Chronicles 21:15

וְאַתָּ֛ה בָּחֳלָיִ֥ם רַבִּ֖ים בְּמַחֲלֵ֣ה מֵעֶ֑יךָ עַד־יֵצְא֧וּ מֵעֶ֛יךָ מִן־הַחֹ֖לִי יָמִ֥ים עַל־יָמִֽים׃

"And you yourself will suffer severe illness — a disease of your intestines — until your intestines come out because of the disease, day after day."

KJV And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.

Notes & Key Terms

Translator Notes

  1. The personal punishment targets the king's body. The phrase machaleh me'ekha ('disease of your intestines') describes a progressive, excruciating condition. The phrase yamim al yamim ('days upon days') indicates prolonged suffering — the disease will not kill quickly but will torment over an extended period.
2 Chronicles 21:16

וַיָּ֨עַר יְהוָ֜ה עַל־יְהוֹרָ֗ם אֶת־ר֤וּחַ הַפְּלִשְׁתִּים֙ וְהָ֣עַרְבִ֔ים אֲשֶׁ֖ר עַל־יַ֥ד כּוּשִֽׁים׃

The LORD stirred up against Jehoram the hostility of the Philistines and the Arabs who lived near the Cushites.

KJV Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians:

Notes & Key Terms

Translator Notes

  1. The verb va-ya'er ('He stirred up, awakened') makes God the instigator of the invasion — the Philistines and Arabs are instruments of divine judgment. The phrase asher al yad Kushim ('who were near the Cushites') locates these Arabs on the southern border, near the region of Cush (Ethiopia/Nubia). The attack comes from the west (Philistines) and south (Arabs), squeezing Judah from multiple directions.
2 Chronicles 21:17

וַיַּעֲל֣וּ בִיהוּדָ֗ה וַיִּבְקָע֙וּהָ֙ וַיִּשְׁבּ֗וּ אֵ֤ת כָּל־הָרְכוּשׁ֙ הַנִּמְצָ֣א לְבֵית־הַמֶּ֔לֶךְ וְגַם־בָּנָ֖יו וְנָשָׁ֑יו וְלֹ֤א נִשְׁאַר־לוֹ֙ בֵּ֔ן כִּ֥י אִם־יְהוֹאָחָ֖ז קְטֹ֥ן בָּנָֽיו׃

They invaded Judah, broke through its defenses, and carried off all the property found in the royal palace, along with his sons and wives. No son was left to him except Jehoahaz, his youngest.

KJV And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.

Notes & Key Terms

Translator Notes

  1. The judgment fulfills Elijah's letter precisely: people, sons, wives, and possessions are all taken. Jehoahaz is another name for Ahaziah (2 Chronicles 22:1) — the components of the name are simply rearranged. Only the youngest son survives, preserving the Davidic line by a thread. The phrase lo nish'ar lo ben ('no son was left to him') echoes the near-extinction of the line.
2 Chronicles 21:18

וְאַחֲרֵ֣י כָל־זֹ֔את נְגָפ֥וֹ יְהוָ֛ה בְּמֵעָ֖יו לָחֳלִ֥י לְאֵ֥ין מַרְפֵּֽא׃

After all this, the LORD struck him in his intestines with an incurable disease.

KJV And after all this the LORD smote him in his bowels with an incurable disease.

Notes & Key Terms

Translator Notes

  1. The phrase le-ein marpe ('without healing, incurable') indicates that no remedy existed. The disease follows the foreign invasion — Jehoram loses his family and possessions first, then his health. The sequence strips him of everything, layer by layer.
2 Chronicles 21:19

וַיְהִ֤י לְיָמִים֙ מִיָּמִ֔ים וּכְעֵ֥ת צֵ֛את הַקֵּ֖ץ לְיָמִ֣ים שְׁנָ֑יִם יָצְא֤וּ מֵעָיו֙ עִם־חָלְי֔וֹ וַיָּ֖מָת בְּתַחֲלֻאִ֥ים רָעִֽים׃

As time passed, at the end of two years, his intestines came out because of his disease, and he died in severe pain.

KJV And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases.

Notes & Key Terms

Translator Notes

  1. The two-year duration (yamim shenayim) of the intestinal disease fulfills the 'day by day' prediction in Elijah's letter (verse 15). The clinical detail — yatze'u me'av ('his intestines came out') — is intentionally graphic, connecting internal moral corruption with internal physical destruction. He dies be-tachalu'im ra'im ('in evil/severe diseases'), with no relief or dignity.
2 Chronicles 21:20

בֶּן־שְׁלֹשִׁ֤ים וּשְׁתַּ֙יִם֙ הָיָ֣ה בְמָלְכ֔וֹ וּשְׁמוֹנֶ֣ה שָׁנִ֔ים מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וַיֵּ֙לֶךְ֙ בְּלֹ֣א חֶמְדָּ֔ה וַיִּקְבְּרֻ֙הוּ֙ בְּעִ֣יר דָּוִ֔יד וְלֹ֖א בְּקִבְר֥וֹת הַמְּלָכִֽים׃

He was thirty-two years old when he became king and reigned eight years in Jerusalem. He departed with no one's regret. They buried him in the City of David, but not in the tombs of the kings.

KJV Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.

Notes & Key Terms

Translator Notes

  1. The contrast with Jehoshaphat's honorable burial (21:1) is complete. Father and son lie in the same city but not in the same tombs. The denial of royal burial rites is a posthumous judgment from the people — they refuse to honor in death a king who dishonored them in life.
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