TRV
Translation
King James Version
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.
KJV (with Strong's)
And he had brethren H251 the sons H1121 of Jehoshaphat H3092, Azariah H5838, and Jehiel H3171, and Zechariah H2148, and Azariah H5838, and Michael H4317, and Shephatiah H8203: all these were the sons H1121 of Jehoshaphat H3092 king H4428 of Israel H3478.
Complete Jewish Bible
He had brothers who were sons of Y'hoshafat -'Azaryah, Yechi'el, Z'kharyahu, 'Azaryahu, Mikha'el and Sh'fatyahu; all these were sons of Y'hoshafat king of Isra'el.
Berean Standard Bible
Jehoram’s brothers, the sons of Jehoshaphat, were Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah; these were all sons of Jehoshaphat king of Israel.
American Standard Version
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.
World English Bible Messianic
He had brothers, 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.
Geneva Bible (1599)
And he had brethren the sonnes of Iehoshaphat, Azariah, and Iehiel, and Zechariah, and Azariah, and Michael, and Shephatiah. All these were the sonnes of Iehoshaphat King of Israel.
Young's Literal Translation
And he hath brethren, sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; all these are sons of Jehoshaphat king of Israel,
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In the KJVVerse 11,627 of 31,102
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Commentary on 2 Chronicles 21 verses 1–11
1 ¶ 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.
2 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.
3 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.
4 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.
5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.
6 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.
7 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.
8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.
9 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.
10 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.
11 Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.
We find here,
I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named (Ch2 21:2), and it is said (Ch2 21:13) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet, because he was the first-born (Ch2 21:3), his father secured the kingdom to him, and portioned his brethren and disposed of them so as that they would be easy and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents to be least dutiful to them. Whether in doing this he acted wisely and well for his people, and was just to them, I cannot say. His birthright entitled him to a double portion of his father's estate, Deu 21:17. But if he appeared utterly unfit for government (the end of which is the good of the people), and likely to undo all that his father had done, it would have been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined as he was to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori - Let him that deserves it have it. Salus populi suprema lex - The security of the people is the first consideration.
II. That Jehoram was a most barbarous brother to his father's sons. As soon as he had settled himself in the throne he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination. By some wicked hand or other he got them all murdered, pretending (it is likely) that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren and slew them for the same reason that Cain hated Abel and slew him, because their piety condemned his impiety and won them that esteem with the people which he had lost. With them he slew divers of the princes of Israel, who adhered to them, or were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord (Ch2 17:7), are here called princes of Israel, as before fathers of Israel (Ch2 19:8), because they were Israelites indeed, men of integrity. The sword which the good father had put into their hands this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood (Hab 2:12); it will prove a foundation that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on: He walked in the way of the house of Ahab (Ch2 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, Ch2 21:11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom: He caused them to commit fornication, seducing them to eat things sacrificed to idols, Rev 2:20. 2. The country people seem to have been brought to it with more difficulty; but those that would not be corrupted by flatteries were driven by force to partake in his abominable idolatries: He compelled Judah thereto. He used that power for the destruction of the church which was given him for the edification of it.
IV. That when he forsook God and his worship his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad that were tributaries to him did so. The Edomites revolted (Ch2 21:8), and, though he chastised them (Ch2 21:9), yet he could not reduce them, Ch2 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (Ch2 21:10) and set up for a free state, as of old it had a king of its own, Jos 12:15. And the reason is here given, not only why God permitted it, but why they did it; they shook off his government because he had forsaken the Lord God of his fathers, had become an idolater and a worshipper of false gods, and they could not continue subject to him without some danger of being themselves also drawn away from God and their duty. While he adhered to God they adhered to him; but, when he cast God off, they cast him off. Whether this reason will justify them in their revolt of no, it will justify God's providence which ordered it so.
V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, Ch2 21:7. These things we had before, Kg2 8:19-22. The tenour of the covenant was that David's seed should be visited for their transgressions, but the covenant should never be broken, Psa 89:30, etc.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Chronicles 21:2 serves as a seemingly straightforward genealogical entry, introducing the six brothers of Jehoram—Azariah, Jehiel, Zechariah, another Azariah, Michael, and Shephatiah—all explicitly identified as sons of King Jehoshaphat. This detailed listing, however, is far from incidental. It immediately follows Jehoram's ascension to the throne of Judah and functions as a chilling prelude to the dark and violent trajectory of his reign, which tragically commences with the systematic murder of these very siblings. The verse subtly underscores the profound significance of royal lineage while simultaneously setting the stage for a stark and tragic contrast between a righteous father's spiritual legacy and a wicked son's abhorrent actions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent literary devices in 2 Chronicles 21:2 to achieve its powerful and somber effect. Most notably, there is pronounced Foreshadowing. The meticulous listing of Jehoram's brothers, immediately after his ascension to the throne, serves as a grim and ominous setup for the brutal fratricide described just two verses later in 2 Chronicles 21:4. This deliberate structural choice builds intense dramatic tension and profoundly highlights the severity and depravity of Jehoram's sin. There is also a strong element of Irony. The sons of Jehoshaphat, a king who "walked in the ways of the Lord" and "sought the Lord with all his heart" (2 Chronicles 20:32), are introduced, only for one of them (Jehoram) to commit an act of unimaginable wickedness against his own family. This starkly contrasts with the father's righteous legacy and the expected conduct of a Davidic king. Finally, the use of detailed Genealogy and precise nomenclature (listing each brother by name) is characteristic of the Chronicler's style, emphasizing historical record and the importance of lineage. However, in this specific instance, it transforms from a simple record into a tragic roll call, marking the innocent victims of a heinous royal crime, underscoring the personal tragedy embedded within the historical narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 21:2, while appearing as a mere genealogical note, functions as a profound theological statement on the nature of leadership, the devastating consequences of sin, and the enduring tension between human depravity and divine covenant. It powerfully demonstrates that even a righteous heritage and privileged position do not inherently guarantee righteous character or faithful conduct; Jehoram, despite being the son of a godly king and part of the revered Davidic line, chose a path of extreme wickedness. The verse sets the stage for a dramatic illustration of how unchecked ambition, a lust for power, and a disregard for divine law can lead to horrific acts, even within the closest family bonds. This act of fratricide represents a severe moral decline for the Davidic monarchy, a direct affront to the covenant God made with David, which promised a stable and righteous lineage. The subsequent divine judgment upon Jehoram, detailed later in the chapter, underscores God's active involvement in the affairs of kings and nations, holding them accountable for their moral choices and demonstrating that sin, especially against God's covenant and people, carries severe consequences.
REFLECTION AND APPLICATION
The tragic narrative initiated by 2 Chronicles 21:2 serves as a timeless and sobering warning that spiritual lineage, privileged position, or a godly upbringing do not inherently confer moral character or guarantee righteous conduct. Jehoram, born into the revered Davidic line and heir to a godly father, consciously chose a path of extreme wickedness, culminating in the horrific murder of his own brothers. This narrative powerfully reminds us that each individual is personally accountable for their choices before God, regardless of their background, family legacy, or the spiritual advantages they may inherit. It vividly highlights the corrupting influence of unchecked power and unbridled ambition, which can lead even those from seemingly blessed circumstances to commit heinous acts that betray their heritage and defy divine law. For us today, this verse challenges us to deeply examine our own hearts: Do we presume upon our heritage or external circumstances for our spiritual standing, or do we actively and intentionally cultivate a personal walk of integrity, humility, and obedience to God? It calls us to prioritize godly character and moral courage over worldly ambition, recognizing the devastating and far-reaching consequences of sin, not only for individuals but for families, communities, and indeed, for generations.
Questions for Reflection
FAQ
Why does the text list the brothers so prominently if they are immediately killed?
Answer: The prominent and detailed listing of Jehoram's brothers in 2 Chronicles 21:2 serves a crucial literary and theological purpose. Firstly, it dramatically heightens the shock and depravity of Jehoram's actions described just two verses later in 2 Chronicles 21:4. By naming each brother, the Chronicler emphasizes that these were not anonymous figures but distinct individuals, members of the royal household and Jehoram's own flesh and blood, making his fratricide even more heinous and morally reprehensible. Secondly, this detailed enumeration underscores the extent of Jehoram's insecurity, ruthlessness, and paranoia, as he systematically eliminated all potential rivals, even his closest kin. This act of extreme violence against his own family marks a significant moral decline for the Davidic dynasty and sets the grim and wicked tone for Jehoram's entire reign, signaling a profound departure from the righteous rule of his father.
Why is Jehoshaphat called "king of Israel" when he ruled Judah?
Answer: The Chronicler's use of the title "king of Israel" to describe Jehoshaphat, who was the king of the Southern Kingdom of Judah, reflects a deep theological and ideological perspective rather than a strict political one. Throughout the book of Chronicles, "Israel" often refers to the unified, ideal people of God, encompassing both the northern and southern tribes, despite the historical political division of the kingdom into Israel (north) and Judah (south). The Chronicler emphasizes the enduring Davidic covenant and views the kings of Judah as the legitimate heirs to the throne of all Israel, embodying the true spiritual and covenantal identity of God's chosen people. This usage highlights the Chronicler's focus on the spiritual unity and covenantal integrity of God's people, regardless of their political fragmentation. It does not imply that Jehoshaphat literally ruled the Northern Kingdom, but rather that he was, in the Chronicler's theological estimation, the rightful king over the true "Israel" in God's eyes.
CHRIST-CENTERED FULFILLMENT
The tragic narrative initiated in 2 Chronicles 21:2, with its depiction of a king who secures his throne through violence and fratricide, stands in stark and profound contrast to the true and ultimate King, Jesus Christ. Jehoram's reign, marked by wickedness, bloodshed, and a complete disregard for family and covenant, highlights the desperate and universal need for a perfect, righteous ruler. Unlike Jehoram, who murdered his brothers out of fear, insecurity, and ambition, Jesus, the true Son of David and the rightful heir to the eternal throne (Matthew 1:1), establishes His kingdom not through the bloodshed of others, but through His own sacrificial blood shed on the cross. His kingdom is "not of this world" (John 18:36), built on righteousness, peace, and divine justice, rather than earthly power, political maneuvering, or violence. Where human kings like Jehoram fail miserably, succumbing to sin and corruption, Christ is the faithful, unwavering King, who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He is the ultimate and perfect fulfillment of the Davidic covenant, the King of Kings and Lord of Lords, whose reign brings eternal salvation, reconciliation, and life, not destruction. His character perfectly embodies the divine will, providing a perfect and eternal contrast to the flawed and fallen kings of Israel and Judah.