He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
EXPOSITORY (ENGLISH BIBLE)
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.
Joash of Judah reigned forty years 2 Kings 12:1
, and Joash of Israel ascended the throne in his namesake's thirty-seventh year 2 Kings 13:10
; hence, we should have expected to hear that Amaziah succeeded his father in the fourth rather than in the second year of Joash (of Israel). The usual explanation of the discrepancy is to suppose a double accession of the Israelite Joash - as co-partner with his father in the thirty-seventh year of his namesake, as sole king two years afterward.
2Ki 14:1-6. Amaziah's Good Reign over Judah. Reigned twenty and nine years,
to wit, fourteen years with Joash king of Israel, who reigned only sixteen years, 2 Kings 13:10
; and fifteen years after the death of Joash, or with Jeroboam the son of Joash, as is affirmed here, 2 Kings 14:17 2 Chronicles 25:25
He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem,.... Fourteen years contemporary with Joash king of Israel, who reigned sixteen years, 2 Kings 13:10
and fifteen after him, 2 Kings 14:17
and his mother's name was Jehoaddan of Jerusalem; of whom we nowhere else read, He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
EXEGETICAL (ORIGINAL LANGUAGES)2
. He was twenty and five years old
] His father Joash died at about 47 years of age. So Amaziah was born when his father was twenty two.
his mother’s name was Jehoaddan
] R.V. Jehoaddin
. The R.V. follows the Kethib
. The A.V. has the same form as in 2 Chron. The LXX. gives Ἰωαδίμ
, and Josephus Ἰωδαδῆ
- He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem.
Josephus ('Ant. Jud.,' 9.' 9. § 3) and the author of Chronicles (2 Chronicles 25:1
) confirm these numbers. And his mother's name was Jehoaddan of Jerusalem.
) calls her Jodade, but the LXX. have, more correctly, Joadim.
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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