2 Chronicles / Chapter 25

2 Chronicles 25

28 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Amaziah becomes king at twenty-five and reigns twenty-nine years in Jerusalem. He does what is right in the eyes of the LORD, but not with a whole heart. Once his kingdom is secure, he executes the servants who murdered his father but does not kill their children, following the Torah's command that children must not die for their parents' sins. He assembles an army of three hundred thousand fighting men from Judah and Benjamin. He also hires one hundred thousand soldiers from Israel for a hundred talents of silver. A man of God comes to him and warns: do not let the Israelite army go with you, because the LORD is not with Israel. If you go despite this, God will bring you down before the enemy, for God has the power to help and to bring down. Amaziah asks about the hundred talents he already paid. The man of God replies: the LORD is able to give you much more than that. Amaziah dismisses the Israelite troops, who leave furiously angry and later raid cities of Judah. Amaziah leads his own army to the Valley of Salt, kills ten thousand Edomites in battle, and takes another ten thousand captive to a cliff, where they throw them down and they are smashed to pieces. Meanwhile, the dismissed Israelite soldiers raid Judean cities from Samaria to Beth-horon, killing three thousand and taking plunder. When Amaziah returns from defeating the Edomites, he brings their gods and sets them up as his own gods, bowing before them and burning incense to them. The LORD sends a prophet who asks: Why have you sought the gods of a people who could not deliver their own people from your hand? Amaziah threatens to have the prophet killed. The prophet withdraws but says: I know God has determined to destroy you because you have done this and have not listened to my counsel. Then Amaziah challenges Joash king of Israel to battle. Joash responds with a fable about a thistle and a cedar of Lebanon — the thistle demands the cedar's daughter in marriage, but a wild beast tramples the thistle. Joash warns: you have defeated Edom and your heart has lifted you up in pride. Stay home. Why provoke disaster? But Amaziah refuses to listen, for it is from God, that He may hand them over because they have sought the gods of Edom. Joash king of Israel attacks. Judah is routed at Beth-shemesh. Joash captures Amaziah, breaks down four hundred cubits of Jerusalem's wall from the Ephraim Gate to the Corner Gate, takes all the gold and silver and vessels in the house of God and the royal treasury, along with hostages, and returns to Samaria. Amaziah lives fifteen years after Joash's death. From the time Amaziah turns away from following the LORD, a conspiracy forms against him in Jerusalem. He flees to Lachish, but they send men after him and kill him there. They bring his body back on horses and bury him with his ancestors in the City of Judah.

What Makes This Chapter Remarkable

Amaziah's story is a study in partial obedience and the corrosive power of pride. He begins well — executing justice according to Torah standards, seeking prophetic counsel, obeying the man of God's command to dismiss the Israelite mercenaries. But his obedience has a ceiling. After defeating Edom, he inexplicably adopts the gods of the people he has just conquered — gods that demonstrably could not protect their own worshippers. The prophet's rebuke is one of the most logically devastating in the Hebrew Bible: why would you worship gods who could not even save the people who worshipped them? The answer is that pride has corrupted Amaziah's reasoning. The same pride that leads him to worship Edomite gods also leads him to challenge Israel — and in both cases, the text says his fall 'is from God.' The Chronicler insists that God uses a person's own arrogance as the instrument of judgment.

Translation Friction

The execution of ten thousand captives by throwing them off a cliff is one of the most disturbing passages in Chronicles. The text reports it without explicit moral comment, though the broader narrative context suggests it is part of the military culture of the ancient Near East rather than a divinely commanded action. Amaziah's adoption of Edomite gods is theologically inexplicable from a rational standpoint — the prophet explicitly identifies the absurdity — which suggests the Chronicler understands idolatry as a form of spiritual madness rather than a logical choice. The correspondence between Amaziah's 'not with a whole heart' evaluation (verse 2) and his later collapse illustrates the Chronicler's thesis that divided devotion will always eventually resolve into full apostasy. Joash's fable of the thistle and cedar is unique in the prophetic literature of Kings and Chronicles — it functions like a wisdom saying embedded in political discourse.

Connections

Amaziah's obedience to Deuteronomy 24:16 (children not dying for parents' sins) connects to the developing theology of individual responsibility that reaches full expression in Ezekiel 18. The battle at the Valley of Salt echoes David's earlier Edomite campaign (2 Samuel 8:13). Joash's fable of the thistle and cedar employs the same genre as Jotham's fable of the trees (Judges 9:8-15), where political overreach is exposed through botanical metaphor. The phrase 'it was from God' (ki me-ha-Elohim hi) echoes the same phrase in 22:7 regarding Ahaziah's destruction — both passages affirm divine sovereignty working through human pride to accomplish judgment. Amaziah's flight to Lachish and assassination there anticipates the pattern of royal fugitives in Judah's later history.

2 Chronicles 25:1

בֶּן־עֶשְׂרִ֤ים וְחָמֵשׁ֙ שָׁנָ֔ה מָלַ֖ךְ אֲמַצְיָ֑הוּ וְעֶשְׂרִ֤ים וָתֵ֙שַׁע֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ יְהוֹעַדָּ֖ן מִירוּשָׁלָֽ͏ִם׃

Amaziah was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem. His mother's name was Jehoaddan, from Jerusalem.

KJV Amaziah was twenty and five years old when he began to reign, and he reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.

Notes & Key Terms

Translator Notes

  1. The standard regnal formula: age at accession, length of reign, queen mother's name. Twenty-nine years is a substantial reign. Jehoaddan being from Jerusalem itself (rather than a provincial city) may indicate the royal house's increasing insulation within the capital.
2 Chronicles 25:2

וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהוָ֑ה רַ֕ק לֹ֖א בְּלֵבָ֥ב שָׁלֵֽם׃

He did what was right in the eyes of the LORD, but not with a whole heart.

KJV And he did that which was right in the sight of the LORD, but not with a perfect heart.

Notes & Key Terms 1 term

Key Terms

שָׁלֵם shalem
"whole" — complete, whole, undivided, at peace, full, sound

shalem applied to the heart describes total, undivided devotion — the opposite of a heart that serves God partially while reserving allegiance for other loyalties. The word shares its root with shalom.

Translator Notes

  1. The phrase levav shalem ('whole heart') is a key evaluation term in Chronicles. David is praised for it, Solomon is warned about it, and its absence here forecasts Amaziah's eventual apostasy. The divided heart is the fundamental diagnostic of spiritual failure in the Chronicler's theology.
2 Chronicles 25:3

וַיְהִ֕י כַּאֲשֶׁ֛ר חָזְקָ֥ה הַמַּמְלָכָ֖ה עָלָ֑יו וַיַּהֲרֹ֥ג אֶת־עֲבָדָ֖יו הַמַּכִּ֥ים אֶת־הַמֶּ֥לֶךְ אָבִֽיו׃

When the kingdom was firmly in his hand, he executed the servants who had murdered his father the king.

KJV Now it came to pass, when the kingdom was established to him, that he slew his servants that had killed the king his father.

Notes & Key Terms

Translator Notes

  1. Amaziah waits until his power is secure (chazqah ha-mamlakhah alav, 'the kingdom was strong upon him') before acting — a sign of political prudence. The execution of the assassins is presented as legitimate justice rather than revenge.
2 Chronicles 25:4

וְאֶת־בְּנֵיהֶ֖ם לֹ֣א הֵמִ֑ית כִּ֣י כַכָּת֣וּב בַּתּוֹרָ֡ה בְּסֵ֣פֶר מֹשֶׁה֩ אֲשֶׁר־צִוָּ֨ה יְהוָ֜ה לֵאמֹ֗ר לֹא־יָמ֨וּתוּ אָב֤וֹת עַל־בָּנִים֙ וּבָנִ֔ים לֹא־יָמ֖וּתוּ עַל־אָב֑וֹת כִּ֛י אִ֥ישׁ בְּחֶטְא֖וֹ יָמֽוּתוּ׃

But he did not kill their children, in accordance with what is written in the Law, in the book of Moses, where the LORD commanded: 'Fathers must not be put to death for their children, nor children for their fathers. Each person must die for his own sin.'

KJV But he slew not their children, but did as it is written in the law in the book of Moses, where the LORD commanded, saying, The fathers shall not die for the children, neither shall the children die for the fathers, but every man shall die for his own sin.

Notes & Key Terms

Translator Notes

  1. The direct quotation from Deuteronomy 24:16 is one of the clearest citations of Torah in Chronicles. Amaziah demonstrates legal faithfulness — he follows the written law even when it might have been politically advantageous to eliminate entire families. The principle of individual accountability (ish be-chet'o yamutu, 'each in his own sin will die') is foundational to biblical justice.
2 Chronicles 25:5

וַיִּקְבֹּ֣ץ אֲמַצְיָ֣הוּ אֶת־יְהוּדָ֡ה וַיַּעֲמִידֵ֣ם לְבֵית־אָב֣וֹת לְשָׂרֵ֣י הָאֲלָפִ֣ים וּלְשָׂרֵ֣י הַמֵּא֣וֹת לְכָל־יְהוּדָ֣ה וּ֠בִנְיָמִ֠ן וַיִּפְקְדֵ֞ם מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה וַיִּמְצָאֵ֗ם שְׁלֹ֤שׁ מֵא֣וֹת אֶ֙לֶף֙ בָּח֔וּר יוֹצֵ֣א צָבָ֔א אֹחֵ֥ז רֹ֖מַח וְצִנָּֽה׃

Amaziah assembled Judah and organized them by clans under commanders of thousands and commanders of hundreds, for all Judah and Benjamin. He counted those twenty years old and above and found three hundred thousand chosen men fit for military service, able to handle spear and shield.

KJV Moreover Amaziah gathered Judah together, and made them captains over thousands, and captains over hundreds, according to the houses of their fathers, throughout all Judah and Benjamin: and he numbered them from twenty years old and above, and found them three hundred thousand choice men, able to go forth to war, that could handle spear and shield.

Notes & Key Terms

Translator Notes

  1. The military census follows the pattern established in Numbers 1 — counting men twenty and older. The army of three hundred thousand is organized by clan (beit avot) and subdivided into units of thousands and hundreds. The soldiers are characterized as bachur ('chosen, select') and equipped with spear and shield — heavy infantry.
2 Chronicles 25:6

וַיִּשְׂכֹּ֧ר מִיִּשְׂרָאֵ֛ל מֵ֥אָה אֶ֖לֶף גִּבּ֣וֹר חָ֑יִל בְּמֵאָ֖ה כִּכַּר־כָּֽסֶף׃

He also hired a hundred thousand warriors from Israel for a hundred talents of silver.

KJV He hired also an hundred thousand mighty men of valour out of Israel for an hundred talents of silver.

Notes & Key Terms

Translator Notes

  1. The hundred talents of silver (approximately 3.4 metric tons) represents a massive expenditure. Hiring northern Israelite mercenaries indicates that Amaziah considers his own forces insufficient for the campaign against Edom. This practical military decision will become a theological test.
2 Chronicles 25:7

וְאִ֣ישׁ הָאֱלֹהִ֗ים בָּ֤א אֵלָיו֙ לֵאמֹ֔ר הַמֶּ֕לֶךְ אַל־יָבֹ֥א עִמְּךָ֖ צְבָ֣א יִשְׂרָאֵ֑ל כִּ֣י אֵ֤ין יְהוָה֙ עִם־יִשְׂרָאֵ֔ל כֹּ֖ל בְּנֵ֥י אֶפְרָֽיִם׃

But a man of God came to him and said, "O king, do not let the army of Israel go with you, for the LORD is not with Israel — not with any of the Ephraimites."

KJV But there came a man of God to him, saying, O king, let not the army of Israel go with thee; for the LORD is not with Israel, to wit, with all the children of Ephraim.

Notes & Key Terms

Translator Notes

  1. The ish ha-Elohim ('man of God') delivers a categorical rejection of the alliance: ein Adonai im Yisrael ('the LORD is not with Israel'). The northern kingdom, characterized as 'all the sons of Ephraim,' is disqualified as a military partner because God's presence — the actual source of victory — is absent from their camp. An army without the LORD is a liability, not an asset.
2 Chronicles 25:8

כִּ֚י אִם־בֹּ֣א אַתָּ֔ה עֲשֵׂ֖ה חֲזַ֣ק לַמִּלְחָמָ֑ה יַכְשִֽׁלְךָ֤ אֱלֹהִים֙ לִפְנֵ֣י אוֹיֵ֔ב כִּ֥י יֵשׁ־כֹּ֛חַ בֵּאלֹהִ֖ים לַעְז֥וֹר וּלְהַכְשִֽׁיל׃

"But if you go ahead anyway — go, be strong for battle — God will bring you down before the enemy. For God has the power to help and the power to bring down."

KJV But if thou wilt go, do it, be strong for the battle: God shall make thee fall before the enemy: for God hath power to help, and to cast down.

Notes & Key Terms

Translator Notes

  1. The oracle contains a conditional threat: if Amaziah proceeds with the Israelite mercenaries, God will cause defeat. The final phrase is the theological principle: yesh koach be-Elohim la'azor u-le-hakhshil ('God has power to help and to make stumble'). Victory and defeat both come from God. The choice is Amaziah's, but the outcome is God's.
2 Chronicles 25:9

וַיֹּ֤אמֶר אֲמַצְיָ֙הוּ֙ לְאִ֣ישׁ הָאֱלֹהִ֔ים וּמַֽה־לַּעֲשׂ֕וֹת לִמְאַ֥ת הַכִּכָּ֖ר אֲשֶׁ֣ר נָתַ֣תִּי לִגְד֣וּד יִשְׂרָאֵ֑ל וַיֹּ֙אמֶר֙ אִ֣ישׁ הָאֱלֹהִ֔ים יֵ֤שׁ לַיהוָה֙ לָ֣תֶת לְךָ֔ הַרְבֵּ֖ה מִזֶּֽה׃

Amaziah said to the man of God, "But what about the hundred talents I paid to the Israelite troops?" The man of God answered, "The LORD is able to give you far more than that."

KJV And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to give thee much more than this.

Notes & Key Terms

Translator Notes

  1. Amaziah's concern is financial — the hundred talents are a sunk cost. The man of God's answer reframes the issue: yesh la-Adonai latet lekha harbeh mi-zeh ('the LORD has it to give you much more than this'). Obedience may cost something in the short term, but God's capacity to provide exceeds any human calculation. This is a test of whether Amaziah trusts God's resources more than his own investments.
2 Chronicles 25:10

וַיַּבְדִּילֵ֣ם אֲמַצְיָ֗הוּ לְהַגְּדוּד֙ אֲשֶׁר־בָּ֤א אֵלָיו֙ מֵֽאֶפְרַ֔יִם לָלֶ֖כֶת לִמְקוֹמָ֑ם וַיִּ֨חַר אַפָּ֤ם מְאֹד֙ בִּ֣יהוּדָ֔ה וַיָּשׁ֥וּבוּ לִמְקוֹמָ֖ם בָּחֳרִי־אָֽף׃

So Amaziah dismissed the troops that had come to him from Ephraim, sending them home. They were furious with Judah and returned home burning with anger.

KJV Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in great anger.

Notes & Key Terms

Translator Notes

  1. The dismissed Israelite soldiers are deeply insulted — va-yichar appam me'od bi-Yehudah ('their anger burned intensely against Judah'). Being hired and then sent home is a public humiliation. Their anger will find expression in the raids described in verse 13. Amaziah obeys the prophet but creates a new enemy in the process.
2 Chronicles 25:11

וַאֲמַצְיָ֙הוּ֙ הִתְחַזַּ֔ק וַיִּנְהַג֙ אֶת־עַמּ֔וֹ וַיֵּ֖לֶךְ גֵּ֣יא הַמֶּ֑לַח וַיַּ֥ךְ אֶת־בְּנֵי־שֵׂעִ֖יר עֲשֶׂ֥רֶת אֲלָפִֽים׃

Amaziah gathered his courage, led his army, and marched to the Valley of Salt, where he struck down ten thousand men of Seir.

KJV And Amaziah strengthened himself, and led forth his people, and went to the valley of Salt, and smote of the children of Seir ten thousand.

Notes & Key Terms

Translator Notes

  1. The Valley of Salt (gei ha-melach) is located south of the Dead Sea — the same region where David fought Edomites (2 Samuel 8:13). The 'sons of Seir' are the Edomites. Ten thousand killed represents a significant military victory, but it does not remain the end of the bloodshed.
2 Chronicles 25:12

וַעֲשֶׂ֨רֶת אֲלָפִ֜ים חַיִּ֗ים שָׁבוּ֙ בְּנֵ֣י יְהוּדָ֔ה וַיְבִיאוּם֙ לְרֹ֣אשׁ הַסֶּ֔לַע וַיַּשְׁלִיכ֖וּם מֵרֹ֣אשׁ הַסֶּ֑לַע וְכֻלָּ֖ם נִבְקָֽעוּ׃

The forces of Judah also captured ten thousand alive. They brought them to the top of a cliff and threw them down from the top, and all of them were dashed to pieces.

KJV And other ten thousand left alive did the children of Judah carry away captive, and brought them unto the top of the rock, and cast them down from the top of the rock, that they all were broken in pieces.

Notes & Key Terms

Translator Notes

  1. The sela ('rock, cliff') may be the site known as Sela (Petra) in Edomite territory. The execution of ten thousand captives by throwing them from a cliff is extreme even by ancient Near Eastern standards. The verb nivqe'u ('they were split open, dashed to pieces') describes the physical impact. The text reports the action without explicit moral judgment, though the broader narrative trajectory — Amaziah's subsequent adoption of Edomite gods — suggests his victory carried a spiritual cost.
2 Chronicles 25:13

וּבְנֵ֣י הַגְּד֗וּד אֲשֶׁ֤ר הֵשִׁיב֙ אֲמַצְיָ֔הוּ מִלֶּ֥כֶת עִמּ֖וֹ לַמִּלְחָמָ֑ה וַֽיִּפְשְׁט֞וּ בְּעָרֵ֣י יְהוּדָ֗ה מִשֹּׁמְרוֹן֙ וְעַד־בֵּ֣ית חוֹר֔וֹן וַיַּכּ֤וּ מֵהֶם֙ שְׁלֹ֣שֶׁת אֲלָפִ֔ים וַיָּבֹ֖זּוּ בִּזָּ֥ה רַבָּֽה׃

Meanwhile, the soldiers of the force that Amaziah had sent home — keeping them from going with him to battle — raided the cities of Judah from Samaria to Beth-horon. They killed three thousand people and carried off a large amount of plunder.

KJV But the soldiers of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Bethhoron, and smote three thousand of them, and took much spoil.

Notes & Key Terms

Translator Notes

  1. The dismissed Israelite mercenaries exact revenge by raiding Judean border cities. The geographic range — from Samaria to Beth-horon — covers the northern frontier of Judah. Three thousand killed and extensive plunder is a significant military disaster. Amaziah wins in the south against Edom but loses in the north to his former allies.
2 Chronicles 25:14

וַיְהִ֗י אַחֲרֵ֨י ב֤וֹא אֲמַצְיָ֙הוּ֙ מֵהַכּ֣וֹת אֶת־אֲדוֹמִיִּ֔ם וַיָּבֵ֗א אֶת־אֱלֹהֵי֙ בְּנֵ֣י שֵׂעִ֔יר וַיַּעֲמִידֵ֥ם ל֖וֹ לֵאלֹהִ֑ים וְלִפְנֵיהֶ֥ם יִשְׁתַּחֲוֶ֖ה וְלָהֶ֥ם יְקַטֵּֽר׃

After Amaziah returned from striking down the Edomites, he brought back the gods of the people of Seir and set them up as his own gods. He bowed down before them and burned incense to them.

KJV Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them.

Notes & Key Terms

Translator Notes

  1. The adoption of a conquered enemy's gods is both theologically absurd and historically attested in the ancient Near East — it was sometimes done to absorb the spiritual power of the conquered. But the Chronicler sees it as pure folly. The verbs are emphatic: va-ya'amidem lo le-Elohim ('he set them up for himself as gods'), yishtachaveh ('he bowed down'), yeqatter ('he burned incense'). Full worship protocol is directed at idols.
2 Chronicles 25:15

וַיִּ֥חַר אַף־יְהוָ֖ה בַּאֲמַצְיָ֑הוּ וַיִּשְׁלַ֤ח אֵלָיו֙ נָבִ֔יא וַיֹּ֣אמֶר ל֗וֹ לָ֤מָּה דָרַ֙שְׁתָּ֙ אֶת־אֱלֹהֵ֣י הָעָ֔ם אֲשֶׁ֛ר לֹא־הִצִּ֥ילוּ אֶת־עַמָּ֖ם מִיָּדֶֽךָ׃

The anger of the LORD burned against Amaziah, and He sent a prophet to him who said, "Why have you sought the gods of a people whose own gods could not deliver them from your hand?"

KJV Wherefore the anger of the LORD was kindled against Amaziah, and he sent unto him a prophet, which said unto him, Why hast thou sought after the gods of the people, which could not deliver their own people out of thine hand?

Notes & Key Terms

Translator Notes

  1. The phrase lo hitzilu et ammam mi-yadekha ('they did not deliver their people from your hand') is the empirical evidence against Edomite religion — it failed its own adherents. The prophet does not argue from theology alone but from observable reality.
2 Chronicles 25:16

וַיְהִ֣י ׀ בְּדַבְּר֣וֹ אֵלָ֗יו וַיֹּ֤אמֶר לוֹ֙ הַלְיוֹעֵ֤ץ לַמֶּ֙לֶךְ֙ נְתַנּ֔וּךָ חֲדַל־לְךָ֖ לָ֣מָּה יַכּ֑וּךָ וַיֶּחְדַּ֣ל הַנָּבִ֗יא וַיֹּ֙אמֶר֙ יָדַ֗עְתִּי כִּי־יָעַ֤ץ אֱלֹהִים֙ לְהַשְׁחִיתֶ֔ךָ כִּ֥י עָשִׂ֣יתָ זֹּ֔את וְלֹ֥א שָׁמַ֖עְתָּ לַעֲצָתִֽי׃

While the prophet was speaking, the king said to him, "Have we appointed you as a royal advisor? Stop! Why should you get yourself killed?" The prophet stopped, but said, "I know that God has determined to destroy you, because you have done this and have not listened to my counsel."

KJV And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king's counsel? forbear; why shouldest thou be smitten? Then the prophet forbare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel.

Notes & Key Terms

Translator Notes

  1. Amaziah's threat — lammah yakkukha ('why should they strike you?') — is a veiled death threat. The prophet withdraws (va-yechdal) but delivers a final oracle: yada'ti ki ya'atz Elohim le-hashchitekha ('I know God has counseled/determined to destroy you'). The same verb ya'atz ('to counsel, determine') is used for both the advisor the king rejected (yo'etz) and God's determination (ya'atz). By refusing the prophet's counsel, Amaziah ensures God's counsel of judgment.
2 Chronicles 25:17

וַיִּוָּעַ֗ץ אֲמַצְיָ֙הוּ֙ מֶ֣לֶךְ יְהוּדָ֔ה וַיִּשְׁלַ֗ח אֶל־יוֹאָ֤שׁ בֶּן־יְהוֹאָחָז֙ בֶּן־יֵה֣וּא מֶ֣לֶךְ יִשְׂרָאֵ֔ל לֵאמֹ֖ר לְכָ֥ה נִתְרָאֶ֖ה פָנִֽים׃

Then Amaziah king of Judah took counsel and sent word to Joash son of Jehoahaz, son of Jehu, king of Israel, saying, "Come, let us face each other."

KJV Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see one another in the face.

Notes & Key Terms

Translator Notes

  1. The phrase lekhah nitreh fanim ('come, let us see faces') is a challenge to battle, not a diplomatic request. Amaziah's military confidence from the Edomite campaign leads him to challenge a stronger kingdom. The Chronicler traces this overreach directly to the pride born of his Edomite victory.
2 Chronicles 25:18

וַיִּשְׁלַ֞ח יוֹאָ֣שׁ מֶֽלֶךְ־יִשְׂרָאֵ֗ל אֶל־אֲמַצְיָ֣הוּ מֶֽלֶךְ־יְהוּדָה֮ לֵאמֹר֒ הַח֞וֹחַ אֲשֶׁ֣ר בַּלְּבָנ֗וֹן שָׁלַ֞ח אֶל־הָאֶ֤רֶז אֲשֶׁר֙ בַּלְּבָנ֔וֹן לֵאמֹ֕ר תְּנָ֧ה אֶת־בִּתְּךָ֛ לִבְנִ֖י לְאִשָּׁ֑ה וַתַּעֲבֹ֞ר חַיַּ֤ת הַשָּׂדֶה֙ אֲשֶׁ֣ר בַּלְּבָנ֔וֹן וַתִּרְמֹ֖ס אֶת־הַחֽוֹחַ׃

Joash king of Israel sent back to Amaziah king of Judah: "A thistle in Lebanon sent word to a cedar in Lebanon, saying, 'Give your daughter to my son as a wife.' But a wild animal in Lebanon passed by and trampled the thistle."

KJV And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle.

Notes & Key Terms

Translator Notes

  1. The fable (mashal) is cutting: Amaziah is the choach ('thistle, thornbush') — small, insignificant, presumptuous. Joash is the erez ('cedar') — tall, established, powerful. The thistle's demand for the cedar's daughter is ludicrously above its station. The wild beast that tramples the thistle represents the effortless destruction that awaits the presumptuous. The fable follows the genre established in Judges 9 (Jotham's fable).
2 Chronicles 25:19

אָמַ֗רְתָּ הִנֵּ֤ה הִכִּ֙יתָ֙ אֶת־אֱד֔וֹם וּנְשָׂאֲךָ֣ לִבְּךָ֔ לְהַכְבִּ֑יד עַתָּה֙ שְׁבָ֣ה בְּבֵיתֶ֔ךָ לָ֤מָּה תִתְגָּרֶ֣ה בְרָעָ֔ה וְנָפַלְתָּ֖ אַתָּ֥ה וִיהוּדָ֖ה עִמָּֽךְ׃

"You think to yourself, 'I have defeated Edom,' and your heart has lifted you up in pride. Stay home now. Why provoke disaster so that you fall — you and Judah with you?"

KJV Thou sayest, Lo, thou hast smitten the Edomites; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thine hurt, that thou shouldest fall, even thou, and Judah with thee?

Notes & Key Terms

Translator Notes

  1. Joash diagnoses the problem: nesa'akha libbkha le-hakbid ('your heart has lifted you up to glorify yourself'). The victory over Edom has inflated Amaziah's self-assessment. Joash's warning is actually wise counsel: shevah be-veitekha ('sit in your house, stay home'). The phrase lammah titgareh be-ra'ah ('why stir up trouble?') warns that the challenge will bring catastrophe not just to Amaziah but to all Judah.
2 Chronicles 25:20

וְלֹא־שָׁמַ֣ע אֲמַצְיָ֔הוּ כִּ֤י מֵהָאֱלֹהִים֙ הִ֔יא לְמַ֖עַן תִּתָּ֣ם בְּיָ֑ד כִּ֣י דָרְשׁ֔וּ אֵ֖ת אֱלֹהֵ֥י אֱדֽוֹם׃

But Amaziah would not listen, for it was from God, in order to hand them over, because they had sought the gods of Edom.

KJV But Amaziah would not hear; for it came of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom.

Notes & Key Terms

Translator Notes

  1. The phrase ki me-ha-Elohim hi ('for it was from God') attributes Amaziah's stubbornness to divine purpose. God uses the king's own pride and deafness to counsel as the mechanism of judgment. The cause is stated: ki darshu et elohei Edom ('because they sought the gods of Edom'). The worship of foreign gods triggers the divine abandonment that leads to military defeat.
2 Chronicles 25:21

וַיַּ֣עַל ׀ יוֹאָ֣שׁ מֶֽלֶךְ־יִשְׂרָאֵ֗ל וַיִּתְרָאוּ֙ פָנִ֔ים ה֖וּא וַאֲמַצְיָ֣הוּ מֶלֶךְ־יְהוּדָ֑ה בְּבֵ֥ית שֶׁ֖מֶשׁ אֲשֶׁ֥ר לִיהוּדָֽה׃

So Joash king of Israel advanced, and he and Amaziah king of Judah faced each other at Beth-shemesh, which belongs to Judah.

KJV So Joash the king of Israel went up; and they saw one another in the face, both he and Amaziah king of Judah, at Bethshemesh, which belongeth to Judah.

Notes & Key Terms

Translator Notes

  1. Beth-shemesh ('house of the sun') is a Judean city in the Shephelah, west of Jerusalem. The battle takes place on Judean soil, meaning Israel has advanced into Judah's territory. The phrase va-yitrau panim ('they saw faces') fulfills Amaziah's challenge from verse 17 — but the face-to-face encounter will not go as he planned.
2 Chronicles 25:22

וַיִּנָּ֥גֶף יְהוּדָ֖ה לִפְנֵ֣י יִשְׂרָאֵ֑ל וַיָּנֻ֖סוּ אִ֥ישׁ לְאֹהָלָֽיו׃

Judah was defeated before Israel, and every man fled to his home.

KJV And Judah was put to the worse before Israel, and they fled every man to his tent.

Notes & Key Terms

Translator Notes

  1. The verb va-yinnagef ('was defeated, was struck down') is a divine passive — the defeat is God's doing. The phrase va-yanusu ish le-ohalav ('they fled, each to his tent') indicates a total rout with complete disintegration of the army. The soldiers do not regroup; they scatter.
2 Chronicles 25:23

וְאֵ֣ת אֲמַצְיָ֣הוּ מֶֽלֶךְ־יְהוּדָ֡ה בֶּן־יוֹאָ֣שׁ בֶּן־יְהוֹאָחָ֡ז תָּפַ֣שׂ יוֹאָ֣שׁ מֶלֶךְ־יִשְׂרָאֵל֮ בְּבֵ֣ית שֶׁ֒מֶשׁ֒ וַיְבִיאֵ֣הוּ יְרוּשָׁלַ֗͏ִם וַיִּפְרֹ֞ץ בְּחוֹמַ֤ת יְרוּשָׁלַ֙͏ִם֙ מִשַּׁ֣עַר אֶפְרַ֔יִם עַד־שַׁ֖עַר הַפּוֹנֶ֑ה אַרְבַּ֥ע מֵא֖וֹת אַמָּֽה׃

Joash king of Israel captured Amaziah king of Judah at Beth-shemesh and brought him to Jerusalem. He broke down the wall of Jerusalem from the Ephraim Gate to the Corner Gate — four hundred cubits.

KJV And Joash the king of Israel took Amaziah king of Judah, the son of Joash, the son of Jehoahaz, at Bethshemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits.

Notes & Key Terms

Translator Notes

  1. The capture of the Judean king by the Israelite king is an unprecedented humiliation. The destruction of four hundred cubits (approximately 180 meters) of Jerusalem's wall from the Ephraim Gate to the Corner Gate — the northern section — leaves the city defenseless against future attack from the north. This is not conquest but punitive degradation.
2 Chronicles 25:24

וְכָל־הַזָּהָ֣ב וְ֠הַכֶּ֠סֶף וְאֵ֨ת כָּל־הַכֵּלִ֜ים הַנִּמְצְאִ֣ים בְּבֵית־הָאֱלֹהִים֮ עִם־עֹבֵ֣ד אֱד֒וֹם֒ וְאֶת־אֹצְר֧וֹת בֵּ֣ית הַמֶּ֗לֶךְ וְאֵ֛ת בְּנֵ֥י הַתַּעֲרֻב֖וֹת וַיָּ֥שָׁב שֹׁמְרֽוֹן׃

He took all the gold and silver, all the vessels found in the house of God under the care of Obed-edom, the treasures of the royal palace, and hostages, then returned to Samaria.

KJV And he took all the gold and the silver, and all the vessels that were found in the house of God with Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria.

Notes & Key Terms

Translator Notes

  1. The plunder is comprehensive: Temple gold and silver, sacred vessels, royal treasury, and human hostages (benei ha-ta'aruvot, 'sons of pledges/hostages'). Obed-edom is a Levitical family charged with guarding the Temple treasures (1 Chronicles 26:15). The removal of Temple vessels reverses the restoration that Joash had accomplished in chapter 24 — the very vessels Joash's donations had created are now carried to Samaria.
2 Chronicles 25:25

וַיְחִ֨י אֲמַצְיָ֤הוּ בֶן־יוֹאָשׁ֙ מֶ֣לֶךְ יְהוּדָ֔ה אַחֲרֵ֣י מ֔וֹת יוֹאָ֥שׁ בֶּן־יְהוֹאָחָ֖ז מֶ֣לֶךְ יִשְׂרָאֵ֑ל חֲמֵ֥שׁ עֶשְׂרֵ֖ה שָׁנָֽה׃

Amaziah son of Joash, king of Judah, lived fifteen years after the death of Joash son of Jehoahaz, king of Israel.

KJV And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years.

Notes & Key Terms

Translator Notes

  1. The fifteen-year survival after Joash of Israel's death is noted — Amaziah continued to reign in a diminished and humiliated state. The wall was broken, the treasury emptied, hostages taken, yet the king retained his throne.
2 Chronicles 25:26

וְיֶ֨תֶר דִּבְרֵ֧י אֲמַצְיָ֛הוּ הָרִאשֹׁנִ֥ים וְהָאַחֲרֹנִ֖ים הֲלֹ֣א הִנָּ֗ם כְּתוּבִ֛ים עַל־סֵ֥פֶר מַלְכֵ֥י יְהוּדָ֖ה וְיִשְׂרָאֵֽל׃

The rest of the acts of Amaziah, from first to last, are recorded in the Book of the Kings of Judah and Israel.

KJV Now the rest of the acts of Amaziah, first and last, behold, are they not written in the book of the kings of Judah and Israel?

Notes & Key Terms

Translator Notes

  1. The standard source citation formula. The Chronicler distinguishes between his own account and the fuller source available to his original readers.
2 Chronicles 25:27

וּמֵעֵ֗ת אֲשֶׁר־סָ֤ר אֲמַצְיָ֙הוּ֙ מֵאַחֲרֵ֣י יְהוָ֔ה וַיִּקְשְׁר֤וּ עָלָיו֙ קֶ֔שֶׁר בִּירוּשָׁלָ֑͏ִם וַיָּ֣נָס לָכִ֔ישָׁה וַיִּשְׁלְח֤וּ אַחֲרָיו֙ לָכִ֔ישָׁה וַיְמִיתֻ֖הוּ שָֽׁם׃

From the time Amaziah turned away from following the LORD, a conspiracy was formed against him in Jerusalem. He fled to Lachish, but they sent men after him to Lachish and killed him there.

KJV Now after the time that Amaziah did turn away from following the LORD they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent to Lachish after him, and slew him there.

Notes & Key Terms

Translator Notes

  1. The Chronicler connects the conspiracy directly to Amaziah's apostasy: me-et asher sar me-acharei Adonai ('from the time he turned from following the LORD'). The flight to Lachish — a fortified city southwest of Jerusalem — suggests Amaziah hoped the distance and the fortress would protect him. They did not. His assassination outside the capital mirrors the pattern of kings who die away from Jerusalem when their relationship with God is broken.
2 Chronicles 25:28

וַיִּשָּׂאֻ֖הוּ עַל־הַסּוּסִ֑ים וַיִּקְבְּר֤וּ אֹתוֹ֙ עִם־אֲבֹתָ֔יו בְּעִ֖יר יְהוּדָֽה׃

They carried his body back on horses and buried him with his ancestors in the City of Judah.

KJV And they brought him upon horses, and buried him with his fathers in the city of Judah.

Notes & Key Terms

Translator Notes

  1. The transport of the body on horses from Lachish to Jerusalem indicates the conspirators intended a proper burial despite the assassination. The phrase be-ir Yehudah ('in the city of Judah') is an unusual designation — typically the text says 'City of David.' Some take this as a variant name; others see it as indicating a different burial location from the royal tombs, consistent with the pattern of wicked kings receiving diminished burial honors.
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