2 Kings 14:1
In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah.
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(1-17) THE REIGN OF AMAZIAH. (Comp. 2 Chronicles 25)

(2) Jehoaddan.—The Hebrew text, which is supported by the LXX., has Jehoaddin (perhaps, “Jehovah is delight;” comp. Isaiah 47:8, and the Divine name Naaman).

2 Kings 14:1-2. In the second year of Joash, king of Israel — After he began to reign alone: for he reigned two or three years with his father, of which see the note on 2 Kings 13:10. This, as Dr. Lightfoot observes, was the thirty-eighth year of his father Joash, king of Judah, three years before his death. For Joash had thrown himself into such a miserable condition by his apostacy, and the murder of Zechariah, (2 Kings 12:17; 2 Chronicles 24:25,) that he was become unfit to govern the kingdom. He reigned twenty and nine years — Fourteen of which he was contemporary with Joash, king of Israel, and fifteen with Jeroboam, the son of Joash, 2 Kings 14:17.14:1-7 Amaziah began well, but did not go on so. It is not enough to do that which our pious predecessors did, merely to keep up the common usage, but we must do it as they did, from the same principle of faith and devotion, and with the same sincerity and resolution.The history of Judah is resumed 2 Kings 14:1-22, followed by a brief account of the contemporary history of Israel under Jeroboam II 2 Kings 14:23-29. The earlier narrative runs parallel with 2 Chronicles 25. CHAPTER 14

2Ki 14:1-6. Amaziah's Good Reign over Judah.Amaziah’s good reign: his justice on the murderers of his father: his victory over Edom: warreth against Jehoash king of Israel; is overcome by him, and slain by his own people: Azariah succeedeth him, 2 Kings 14:1-22. Jehoash dieth; and Jeroboam his son is king over Israel; his acts and death: Zachariah his son succeedeth him, 2 Kings 14:23-29.

In the second year of Joash, i.e. after he began to reign alone; for he reigned two or three years with his father; of which See Poole "2 Kings 13:10".

In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah. As Joash king of Israel began to reign in the thirty seventh of Joash king of Judah, 2 Kings 13:10, who reigned forty years, Amaziah must therefore begin his reign in the fourth of Joash king of Israel; this therefore must be understood of his second year after he reigned alone, for he reigned two or three years in his father's lifetime. In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah.
Ch. 2 Kings 14:1-7. Reign of Amaziah, king of Judah. He slays his father’s murderers. His victory over the Edomites (2 Chronicles 25:1-4)

1. In the second year of Joash … king of Israel] See above on 2 Kings 13:1.

Joash son of Jehoahaz] R.V. Joahaz. This variation of the orthography is in the Hebrew.

reigned Amaziah … king of Judah] R.V. began Amaziah … king of Judah to reign. In verse 23 of this chapter the A.V. renders the same form of the verb (as is often done) by ‘began to reign’.Verse 1. - In the second year of Joash son of Jehoahaz King of Israel reigned Amaziah the son of Joash King of Judah. Again the chronology is defective. If Joash of Israel ascended the throne in the thirty-seventh year of Joash of Judah (2 Kings 13:10), and the latter reigned forty years (2 Kings 12:1), Amaziah cannot have become king till the fourth or fifth year of the Israelitish Joash, instead of the second. The ordinary explanation of commentators is a double accession; but this is unsatisfactory. It is best to allow that the chronology of the later half of the Israelite kingdom is in confusion. Elisha then died at a great age. As he had been called by Elijah to be a prophet in the reign of Ahab and did not die till that of Joash, and forty-one years elapsed between the year that Ahab died and the commencement of the reign of Joash, he must have held his prophetical office for at least fifty years, and have attained the age of eighty. "And they buried him must as marauding bands of Moabites entered the land. And it came to pass, that at the burial of a man they saw the marauding bands coming, and placed the dead man in the greatest haste in the grave of Elisha," for the purpose of escaping from the enemy. But when the (dead) man touched the bones of Elisha, he came to life again, and rose up upon his feet. וגו מואב וּגדוּדי is a circumstantial clause. The difficult expression שׁנה בּא, "a year had come," can only have the meaning given by the lxx and Chald.: "when a year had come," and evidently indicates that the burial of Elisha occurred at the time when the yearly returning bands of Moabitish marauders invaded the land. Ewald (Krit. Gramm. p. 528) would therefore read בּוא, a coming of the year, in which case the words would be grammatically subordinate to the main clause. Luther renders it "the same year," in ipso anno, after the Vulgate and Syriac, as if the reading had been שׁנה בּהּ. הם, they, the people who had just buried a man. ישׁליכוּ, not threw, but placed hastily. ויּגּע ויּלך: and the man went and touched. ויּלך serves as a pictorial delineation of the thought, that as soon as the dead man touched the bones of Elisha he came to life. הלך is not only applied to the motion of inanimate objects, but also to the gradual progress of any transaction. The conjecture of Thenius and Hitzig, ויּלכוּ, "and they went away," is quite unsuitable. The earlier Israelites did not bury their dead in coffins, but wrapped them in linen cloths and laid them in tombs hewn out of the rock. The tomb was then covered with a stone, which could easily be removed. The dead man, who was placed thus hurriedly in the tomb which had been opened, might therefore easily come into contact with the bones of Elisha. The design of this miracle of the restoration of the dead man to life was not to show how even in the grave Elisha surpassed his master Elijah in miraculous power (Ephr. Syr. and others), but to impress the seal of divine attestation upon the prophecy of the dying prophet concerning the victory of Joash over the Syrians (Wis. 48:13, 14), since the Lord thereby bore witness that He was not the God of the dead, but of the living, and that His spirit was raised above death and corruptibility. - The opinion that the dead man was restored to life again in a natural manner, through the violent shaking occasioned by the fall, or through the coolness of the tomb, needs no refutation.
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