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2 Chronicles 24

1

Joash was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother’s name also was Zibiah of Beer–sheba.

2

And Joash did that which was right in the sight of the Lord all the days of Jehoiada the priest.

3

And Jehoiada took for him two wives; and he begat sons and daughters.

4

And it came to pass after this, that Joash was minded to repair the house of the Lord.

5

And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not.

6

And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment of Moses the servant of the Lord, and of the congregation of Israel, for the tabernacle of witness?

7

For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the Lord did they bestow upon Baalim.

8

And at the king’s commandment they made a chest, and set it without at the gate of the house of the Lord.

9

And they made a proclamation through Judah and Jerusalem, to bring in to the Lord the collection that Moses the servant of God laid upon Israel in the wilderness.

1
10

And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end.

11

Now it came to pass, that at what time the chest was brought unto the king’s office by the hand of the Levites, and when they saw that there was much money, the king’s scribe and the high priest’s officer came and emptied the chest, and took it, and carried it to his place again. Thus they did day by day, and gathered money in abundance.

12

And the king and Jehoiada gave it to such as did the work of the service of the house of the Lord, and hired masons and carpenters to repair the house of the Lord, and also such as wrought iron and brass to mend the house of the Lord.

1
13

So the workmen wrought, and the work was perfected by them, and they set the house of God in his state, and strengthened it.

14

And when they had finished it, they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the Lord, even vessels to minister, and to offer withal, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the Lord continually all the days of Jehoiada.

1
15

But Jehoiada waxed old, and was full of days when he died; an hundred and thirty years old was he when he died.

16

And they buried him in the city of David among the kings, because he had done good in Israel, both toward God, and toward his house.

17

Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them.

18

And they left the house of the Lord God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass.

19

Yet he sent prophets to them, to bring them again unto the Lord; and they testified against them: but they would not give ear.

20

And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you.

21

And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord.

22

Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The Lord look upon it, and require it.

23

And it came to pass at the end of the year, that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus.

1
24

For the army of the Syrians came with a small company of men, and the Lord delivered a very great host into their hand, because they had forsaken the Lord God of their fathers. So they executed judgment against Joash.

25

And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings.

26

And these are they that conspired against him; Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess.

27

Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead.

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2 Chronicles 24

Young Jehoash reigns under the guidance and influence of the priest Jehoiada, undertaking a comprehensive repair of the temple funded through a systematic collection system that transforms the temple from a structure of neglect into one of proper maintenance and beauty, exemplifying how religious renewal requires institutional reform and resource commitment. Jehoash's obedience to Jehoiada's instruction and his ordering of temple repairs demonstrate that a young king can lead in covenant faithfulness when guided by a wise priest who understands God's law and the proper structures of worship. The narrative emphasizes that Jehoiada's influence extends throughout Jehoash's lifetime and that the people follow the king's example in remaining devoted to the LORD and maintaining proper worship, suggesting that faithful leadership generates national faithfulness. However, after Jehoiada's death, Jehoash abandons the temple of the LORD and turns to idolatry under pressure from his officials, demonstrating that without continuing guidance from prophetic and priestly voices, even a promising young king can drift into covenant unfaithfulness. The prophet Zechariah, Jehoiada's own son, rebukes the king for his abandonment of the LORD, and Jehoash orders him executed, committing the sin of murdering the LORD's prophet and thereby sealing his own judgment. Jehoash's death through military defeat and assassination represents God's judgment on his covenant unfaithfulness, establishing that proximity to the priesthood and temple does not guarantee righteousness but that sustained faithfulness requires ongoing personal devotion to God and willingness to receive correction from the prophetic voice.

2 Chronicles 24:1

Joash's reign inauguration — 'Joash was seven years old when he began to reign, and he reigned forty years in Jerusalem. His mother\'s name was Zibiah of Beersheba' (יואשׁ בן שׁבע שׁנים בממלכו וארבעים שׁנה מלך בירושׁלם ושׁם אמו צביה מבאר שׁבע). Joash's accession age of seven years emphasizes his childhood and dependence on Jehoiada as regent and advisor. The forty-year reign is substantial, suggesting stability and length. The notice of his mother's name (Zibiah of Beersheba) and her origin indicate legitimacy through maternal lineage. The southern origin (Beersheba) suggests connection to the pre-split kingdom. The chronological notice establishes Joash as a significant reign within the Davidic succession.

2 Chronicles 24:2

Joash's piety under Jehoiada — 'And Joash did what was right in the sight of the LORD all the days of Jehoiada the priest' (ויעשׂ יואשׁ הישׁר בעיני יהוה כל ימי יהוידע הכהן). The conditional assessment — 'all the days of Jehoiada the priest' (כל ימי יהוידע הכהן) — establishes Joash's righteousness as dependent on Jehoiada's guidance. The phrase does what is 'right in the sight of the LORD' (הישׁר בעיני יהוה) indicates covenantal obedience. The conditionality is theologically significant: Joash's virtue is derivative, mediated through the priest's wisdom. This sets up the later apostasy when Joash, after Jehoiada's death, abandons the priest's counsel.

2 Chronicles 24:3

Jehoiada provides wives — 'And Jehoiada took two wives for him, and he had sons and daughters' (ויתן לו יהוידע שׁתי נשׁים ויהי לו בנים ובנות). Jehoiada's care for Joash includes arranging his marriages (שׁתי נשׁים, two wives). The provision of wives and the resulting offspring (בנים ובנות, sons and daughters) assure dynastic continuity. The priest's role extends beyond political and spiritual guidance to the intimate affairs of the king's household. This reflects the patrimonial authority of the high priest during the interregnum of weak kingship.

2 Chronicles 24:4

The temple restoration project — 'After this Joash decided to restore the house of the LORD' (ויהי אחרי כן נשׂא יואשׁ על לבו להחזיק את בית יהוה). Joash resolves (נשׂא על לבו, lifted his heart/made up his mind) to restore (חזק) the house of the LORD. The project is Joash's initiative, suggesting the king's own religious commitment. The restoration of the temple — damaged during the Baal worship period under Athaliah — represents cultic renewal. The shift from Joash's dependence on Jehoiada's counsel to his own initiative indicates his growing maturity as king.

2 Chronicles 24:5

The funding — 'He gathered the priests and the Levites and said to them,

2 Chronicles 24:6

The king's complaint — 'So the king summoned Jehoiada the chief priest and said to him,

2 Chronicles 24:7

The explanation — Athaliah's ravaging — 'For the sons of Athaliah, that wicked woman, had broken into the house of God; and had also used for the baals all the dedicated things of the house of the LORD' (כי בני עתליהו אשׁת הרשׁעה בקעו את בית האלהים וגם את כל קדשׁי בית יהוה העלו לבעליםפים). Jehoiada explains that Athaliah's sons had ransacked (בקע, broke into) the temple and plundered its sacred objects for Baal worship. The designation 'Athaliah, that wicked woman' (עתליהו אשׁת הרשׁעה, literally 'the evil woman') reflects the priest's moral judgment. The verb העלה (brought up/used) the dedicated objects for the Baals (לבעליםפים) indicates deliberate desecration. The damage to the temple during the usurpation period exceeded what was previously recognized; restoration requires both repair and recommissioning.

2 Chronicles 24:8

The funding mechanism — the collection chest — 'And the king commanded, and they made a chest, and set it outside the gate of the house of the LORD. And a proclamation was made throughout Judah and Jerusalem to bring in to the LORD the levy that Moses the servant of God had imposed on Israel in the wilderness' (ויצו המלך ויעשׂו אשׁכול אחד ויתנו אתו מחוץ לשׁער בית יהוה וירוא קול ביהודה וירושׁלם להביא ליהוה את מס משׁה עבד אלהים אשׁר הטיל על ישׁראל במדבר). Joash's practical solution — placing a chest outside the temple gate (מחוץ לשׁער בית יהוה) for collections — proves more effective than the Levites' efforts. A proclamation (קול, voice/announcement) is made throughout Judah and Jerusalem, invoking the Mosaic levy. The assembly is reminded of the ancient law; compliance is framed as covenantal obligation. The king's initiative succeeds where priestly administration had stalled.

2 Chronicles 24:9

The people's response — 'And all the officials and all the people rejoiced and brought and dropped into the chest until it was full' (ויושׂמחו כל שׂרי יהודה וכל העם ויביאו וישׁליכו לאשׁכול עד לאישׁו). The officials (שׂרים) and people respond with joy (שׂמחו) and contribute generously ('dropped into the chest until it was full,' וישׁליכו לאשׁכול עד לאישׁו). The image of coins dropping into the chest suggests enthusiastic giving. The popular enthusiasm for the restoration project indicates widespread religious commitment and loyalty to the young king. The phrase 'until it was full' (עד לאישׁו) suggests the collection exceeded expectations.

2 Chronicles 24:10

The ongoing collection — success — 'And whenever the chest was brought to the king\'s officials by the Levites, when they saw that there was a large amount of money, the king\'s secretary and the chief priest\'s officer would come and empty the chest and return it to its place. Thus they did day after day, and collected money in abundance' (וביום אשׁר יביאו את הארון אל פקודת המלך ביד הלויים וראו כי רב הכסף היה ויבא סופר המלך וביד פקיד הכהן הראשׁ ויערוכו את הארון ויחזרוהו למקומו ככה עשׂו יום ביום ויאספו כסף לרוב). The collection procedure — Levites bring the chest to the king's officials, the royal scribe (סופר המלך) and the high priest's officer (פקיד הכהן הראשׁ) empty it and return it — indicates bureaucratic efficiency. The phrase 'day after day' (יום ביום) suggests continuous, regular collection. The accumulation 'in abundance' (לרוב) confirms the success of the king's initiative. The restoration project generates financial resources through public participation.

2 Chronicles 24:11

The massive collection — 'And the king and Jehoiada gave it to those who had charge of the work of the house of the LORD, and they hired masons and carpenters to restore the house of the LORD, and also workers in iron and bronze to repair the house of the LORD' (ויתנו הכסף על יד עשׂי המלאכה המפקדים בבית יהוה ויקרו גדרים וחרשׁי עץ לחדשׁ את בית יהוה וגם חרשׁי ברזל ונחשׁת לחזק את בית יהוה). The collected money is given to those overseeing the work (עשׂי המלאכה המפקדים), who hire masons (גדרים), carpenters (חרשׁי עץ), and workers in iron and bronze (חרשׁי ברזל ונחשׁת). The enumeration of skilled workers indicates major reconstruction. The dual purpose — to renew/restore (לחדשׁ) and strengthen (לחזק) the temple — reflects both structural repair and reinforcement.

2 Chronicles 24:12

The restoration work — completion — 'And the workers labored, and the repair work progressed in their hands, and they restored the house of God to its proper condition, and strengthened it' (ויעשׂו הגדרים וחרשׁי העץ אל התקן וגם ישׁלחו חרשׁי הברזל וחרשׁי הנחשׁת לחזק ויכינו בבית אלהים). The workers prosecute the repair laboriously. The verb התקן (restored to proper/sound condition) indicates the temple returns to its original state. The additional reinforcement (ישׁלחו, extended/applied) by the metalworkers strengthens the structure. The restoration is comprehensive, addressing structural damage from neglect during Athaliah's period.

2 Chronicles 24:13

The completion and consecration — 'And when they had finished, they brought the rest of the money before the king and Jehoiada, and with it were made vessels for the house of the LORD, vessels for the service and for burnt offerings, and dishes for incense, and vessels of gold and of silver. And they offered burnt offerings in the house of the LORD continually all the days of Jehoiada' (ויכלו את המלאכה וישׂביאו את יתרת הכסף לפני המלך וליהוידע ויעשׂו ממנה כלים לבית יהוה כלים לעבודה וקרבן וכפות וכלים מזהב וכסף וישׁיחו עלות בבית יהוה תמיד כל ימי יהוידע). The completion of structural repairs allows the residual funds to be used for sacred vessels (כלים) — implements for service (עבודה) and sacrifice. The enumeration of vessels — sacrificial implements, dishes for incense, gold and silver vessels — indicates comprehensive cultic equipment. The statement that burnt offerings are made 'continually all the days of Jehoiada' (תמיד כל ימי יהוידע) marks the restoration's culmination in resumed worship. The temple restoration project becomes the framework for sustained covenantal obedience while Jehoiada lives.

2 Chronicles 24:14

The high point of the reign — 'Now Jehoiada was old and full of days, and he died; he was one hundred and thirty years old at his death' (ויהוידע זקן ושׂבע ימים וימת בן מאה ושׁלשים שׁנה בממותו). The notice of Jehoiada's death — at an extraordinarily advanced age (130 years) — marks the end of an era. The phrase 'old and full of days' (זקן ושׂבע ימים) suggests completion of a full life. The exceptional longevity (found only for ancient patriarchs) suggests divine favor; Jehoiada's long life is presented as blessing for his faithful service.

2 Chronicles 24:15

Jehoiada's burial — honor — 'And they buried him in the city of David among the kings, because he had done good in Israel, and toward God and his house' (ויקברוהו בעיר דוד בקברי המלכים כי עשׂה טוב בישׂראל ואל אלהים וביתו). Unlike ordinary priests, Jehoiada is buried 'among the kings' in the City of David — unprecedented honor. The explanation — 'because he had done good in Israel, and toward God and his house' (עשׂה טוב בישׂראל ואל אלהים וביתו) — reflects his crucial role in preserving the Davidic dynasty and restoring the temple. The royal burial honors the priest who made possible the restoration of the monarchy. Jehoiada is treated as a royal figure.

2 Chronicles 24:16

Joash's immediate apostasy — 'But after the death of Jehoiada, the officials of Judah came and did obeisance to the king; then the king listened to them' (ואחרי מות יהוידע באו שׂרי יהודה וישׁתחוו למלך אז שׁמע המלך אליהם). The transition is abrupt — 'after the death of Jehoiada' (אחרי מות יהוידע), Joash's character changes. Officials approach the king with changed counsel; the phrase 'then the king listened to them' (אז שׁמע המלך אליהם) indicates Joash's receptivity. The removal of Jehoiada's guiding influence exposes Joash's own weakness of character. The king, once dependent on the priest's wisdom, proves incapable of independent righteousness.

2 Chronicles 24:17

The abandonment of the temple — 'And they abandoned the house of the LORD, the God of their ancestors, and served the Asherim and the idols. And wrath came upon Judah and Jerusalem for this guilt of theirs' (ויעזבו את בית יהוה אלהי אבותיהם וַיְעָבְדוּ אֶת־הָאֲשֵׁרִים וְאַבְנֵי הַגִּלּוּלִים וַתְּהִי קְצַף עַל־יְהוּדָה וִירוּשָׁלִַם עַל־אַשְׁמַת־הַזֹּאת). The language of abandonment (עזב) of the LORD and service (עבדו) of Asherim and idols mirrors the earlier apostasy under Ahaziah. The phrase 'wrath came upon Judah and Jerusalem for this guilt' (קצף על יהודה וירושׁלם על אשׁמת הזאת) invokes the divine judgment that follows covenant violation. The removal of Jehoiada's influence removes the brake on idolatry; the officials seduce Joash into apostasy.

2 Chronicles 24:18

Zechariah's prophecy — 'Then the Spirit of God took possession of Zechariah son of Jehoiada the priest; he stood above the people and said to them,

2 Chronicles 24:19

The long history of prophets — 'Yet he sent you his messengers, the prophets, urging you to return to the LORD, the God of your ancestors. But you would not listen' (וַיִּשְׁלַח עֲלֵיכֶם אֶת־נְבִיאָיו לְהֲשִׁיבָכֶם אֶל־יְהוָה וַהֵם הֵעִדוּ בָכֶם וְלֹא שְׁמַעְתֶּם). God's repeated attempts to call the people back through the prophets (השׁיב, return/repent) are rejected. The phrase 'urged you to return' (להשׁיבכם אל יהוה) reflects the prophetic call to covenantal obedience. The statement 'you would not listen' (ולא שׁמעתם) indicates willful disobedience. The Chronicler presents a long history of prophetic opportunity that the people consistently rejected.

2 Chronicles 24:20

Zechariah's particular charge — 'Then the Spirit of God took possession of Zechariah son of Jehoiada the priest; he stood above the people and said to them,

2 Chronicles 24:21

Zechariah's martyrdom — 'But they conspired against him, and by command of the king they stoned him with stones in the court of the house of the LORD' (וַיִּקְשְׁרוּ עָלָיו וַיִּשְׁגְּמוּ אוֹתוֹ בָּאָבָנִים בְּחַצְרֵ־בֵית־יְהוָה בְּצִוּוֹת יְהוֹאָשׁ). The response to Zechariah's prophecy is a conspiracy (קשׁר) to silence him. 'By command of the king' (בצוות יואשׁ) indicates that Joash actively authorizes the execution. The stoning (שׁגם) occurs 'in the court of the house of the LORD' (בחצרי בית יהוה) — the temple courtyard. The prophet is executed in the sacred space, a profound violation of sanctuary. The murder of the priest's son, in the temple, becomes the ultimate covenant violation.

2 Chronicles 24:22

Zechariah's dying prayer — divine witness — 'And Zechariah cried out as he died,

2 Chronicles 24:23

Divine judgment — the invasion — 'At the end of the year the army of the Arameans came up against him. They came to Judah and Jerusalem, and destroyed all the officials of the people from among the people, and sent all their spoil to the king of Damascus' (וּלְתוֹם הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם וַיָּבֹאוּ לִיהוּדָה וִירוּשָׁלִַם וַיַּשְׁמִידוּ אֶת־כָּל־שׂרֵי הָעָם מִן־הָעָם וַיִּשְׁלְחוּ כָּל־שְׁלָלָם לְמֶלֶךְ דַּמָּשֶׂק). Within a year of Zechariah's death, Aramean forces invade Judah and Jerusalem. The verb השׁמיד (destroyed) applied to the officials indicates that the leadership is decimated. The spoil (שׁלל) is sent to the king of Damascus, indicating vassalage. The divine judgment manifests as military defeat and the destruction of the kingdom's political elite. Apostasy leads to national humiliation.

2 Chronicles 24:24

Military defeat — divine causation — 'Though the army of the Arameans came with a small force, the LORD delivered into their hand a very great army, because Judah had forsaken the LORD, the God of their ancestors. Thus they executed judgment on Joash' (כי בחיל מעט באו חיל ארם ויהוה נתן בידם חיל רב מאד יען עזבו את יהוה אלהי אבותיהם וגם בואשׁ עשׂו שׁפט). The paradox — the Arameans come with 'a small force' (בחיל מעט), yet the LORD delivered a 'very great army' into their hands (נתן בידם חיל רב מאד) — emphasizes divine intervention. The causal phrase 'because Judah had forsaken the LORD' (יען עזבו את יהוה) establishes the connection between apostasy and military defeat. The phrase 'they executed judgment on Joash' (בואשׁ עשׂו שׁפט) presents the Aramean invasion as God's judgment executed through human agents.

2 Chronicles 24:25

Joash's wound and isolation — 'When they had withdrawn, leaving him severely wounded, his servants conspired against him because of the blood of the son of Jehoiada the priest, and killed him on his bed. So he died; and they buried him in the city of David, but not in the tombs of the kings' (ובנסתם מעליו כי הנחוהו בחלים רבים קשׁרו עליו עבדיו על דמי בני יהוידע הכהן וַיַּהִרְגוּ אוֹתוֹ עַל־הַמִּשְׁכָּב). After the Aramean withdrawal, Joash remains 'severely wounded' (בחלים רבים). His own servants conspire (קשׁר) against him 'because of the blood of the son of Jehoiada' (על דמי בן יהוידע), executing revenge for Zechariah's murder. Joash is killed on his bed (על המשׁכב), a humiliating death. The burial 'in the city of David, but not in the tombs of the kings' — the same formula used for Jehoram (21:20) — denies royal honor. The king who murdered the high priest's son dies as the victim of his own servants' conspiracy.

2 Chronicles 24:26

The burial denial — the final dishonor — 'His name was Zabad the son of Shimeath an Ammonite woman, and Jehozabad the son of Shimrith a Moabite woman, and Johanan the son of Jehoiada was on the side of the priests' (וזבד בן שׁמעית העמנית יהוזבד בן שׁמרית המואבית קטלוהו). The assassination is executed by servants with foreign maternal lineage (Ammonite and Moabite), suggesting that the servants themselves lack full loyalty to the Davidic line. The conspirators represent the margins of the kingdom's population. The phrase 'Johanan the son of Jehoiada was on the side of the priests' (ויהוחנן בן יהוידע היה עם הכהנים) suggests that priestly interests support the conspiracy as compensation for Zechariah's murder.

2 Chronicles 24:27

The reign summary and sources — 'Now the rest of the acts of Joash, and all that he did, behold, they are written in the book of the kings. And Amaziah his son reigned in his place' (וערך דברי יואשׁ הנה כתובים על ספר מלכי הימים והחטא אשׁר חטא להוה וגם שמו אחת משׁנות בני אשׁתו ואופל בו ודברי הנחם לו ורבות הדברים ההם). The reign is bracketed: beginning in righteousness under Jehoiada's guidance, it ends in apostasy, bloodshed (Zechariah's murder), military defeat, and assassination. The formula reference to 'the book of the kings' (ספר מלכי הימים) anchors the account in documentary tradition. The succession to Amaziah (אמציהו בנו) continues the Davidic line despite Joash's failure. The tragedy of Joash illustrates the Chronicler's thesis: a king who abandons covenant counsel and murders the prophet faces divine judgment through his own people's hands.