2 Chronicles 21:20

Translation
King James Version
Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.
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KJV (with Strong's)
Thirty H7970 and two H8147 years old H1121 was he when he began to reign H4427, and he reigned H4427 in Jerusalem H3389 eight H8083 years H8141, and departed H3212 without being desired H2532. Howbeit they buried H6912 him in the city H5892 of David H1732, but not in the sepulchres H6913 of the kings H4428.
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Complete Jewish Bible
He was thirty-two years old when he began his reign, he ruled in Yerushalayim for eight years, and he left without joy. They buried him in the City of David, but not in the tombs of the kings.
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Berean Standard Bible
Jehoram was thirty-two years old when he became king, and he reigned in Jerusalem eight years. He died, to no one’s regret, and was buried in the City of David, but not in the tombs of the kings.
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American Standard Version
Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years: and he departed without being desired; and they buried him in the city of David, but not in the sepulchres of the kings.
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World English Bible Messianic
Thirty-two years old was he when he began to reign, and he reigned in Jerusalem eight years: and he departed without being desired; and they buried him in the city of David, but not in the tombs of the kings.
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Geneva Bible (1599)
When he began to reigne, he was two and thirtie yeere olde, and reigned in Ierusalem eight yeere, and liued without being desired: yet they buryed him in the citie of Dauid, but not among the sepulchres of the Kings.
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Young's Literal Translation
A son of thirty and two years was he in his reigning, and eight years he hath reigned in Jerusalem, and he goeth without desire, and they bury him in the city of David, and not in the graves of the kings.
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See also
Jeremiah 22:182 Chronicles 24:25Jeremiah 22:282 Chronicles 28:27Proverbs 10:72 Chronicles 23:21
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The Reign of Jehoram
The Reign of Jehoram View full PDF

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In the KJVVerse 11,645 of 31,102

Study This Verse

SUMMARY

2 Chronicles 21:20 delivers a stark and somber epitaph for King Jehoram of Judah, concisely summarizing his brief, wicked reign and ignominious end. It highlights his age at accession, the short duration of his rule, and the profound public disdain that accompanied his death, culminating in the ultimate disgrace of being denied burial in the royal sepulchres—a powerful symbol of his rejection by both God and his people due to his profound unfaithfulness and oppressive leadership.

CONTEXT

  • Literary Context: This verse serves as the concluding summary of Jehoram's reign, immediately following a detailed and damning account of his apostasy and the divine judgments that befell him and Judah. The preceding narrative in 2 Chronicles 21 opens with Jehoram's ascent to the throne, tragically marked by the brutal murder of his brothers and various princes of Israel (2 Chronicles 21:4). His subsequent actions include leading Judah into widespread idolatry, building high places, and compelling the inhabitants of Jerusalem to commit spiritual prostitution (2 Chronicles 21:11). This profound wickedness provokes a prophetic letter from Elijah, foretelling severe plagues, a grievous disease, and the destruction of his family and kingdom (2 Chronicles 21:12-15). The chapter then details the precise fulfillment of these prophecies through invasions by the Philistines and Arabians, who plunder the king's house and carry off his family, leaving only his youngest son, Ahaziah (2 Chronicles 21:16-17). Finally, Jehoram is struck with an incurable disease of the bowels, leading to a painful and prolonged death (2 Chronicles 21:18-19). Verse 20 thus acts as the final, damning verdict on a reign characterized by profound spiritual and moral decay, contrasting sharply with the more favorable summaries and honored burials of righteous kings in the Chronicler's narrative.

  • Historical & Cultural Context: Jehoram reigned in Judah during a turbulent period in the 9th century BCE, succeeding his righteous father, Jehoshaphat. His marriage to Athaliah, the daughter of King Ahab and Jezebel of Israel, sealed a dangerous alliance with the idolatrous Northern Kingdom and introduced deeply corrupting influences into the Davidic line (2 Kings 8:18). The practice of burying kings in the "sepulchres of the kings" in the City of David was a significant cultural honor, reserved for monarchs deemed worthy of a distinguished legacy, often signifying divine favor and legitimate succession within the Davidic covenant. To be denied this burial was a profound public humiliation, indicating a king whose reign was so detested that even after death, he was not afforded the customary respect due to his office. This rejection by the people mirrored the divine judgment on his ungodly rule, which saw Judah lose control over vassal states like Edom (2 Chronicles 21:8) and Libnah (2 Chronicles 21:10), further illustrating the devastating consequences of his deviation from the Mosaic covenant and the ways of his forefathers.

  • Key Themes: The narrative of Jehoram's reign, culminating in this verse, powerfully underscores several key themes prevalent throughout 2 Chronicles. Firstly, it highlights the consequences of covenant unfaithfulness, demonstrating how deviation from God's commands inevitably leads to divine judgment, national decline, and personal suffering. Jehoram's rejection of the Lord's ways, in stark contrast to his father Jehoshaphat's devotion (2 Chronicles 17), illustrates the principle that obedience brings blessing and disobedience brings curses. Secondly, the passage emphasizes the importance of righteous leadership. A king's spiritual disposition directly impacts the well-being of the nation; Jehoram's wickedness led Judah into idolatry and brought about widespread suffering, fulfilling the warnings of the Deuteronomic covenant (Deuteronomy 28:15-68). Finally, the theme of legacy and remembrance is prominent. The Chronicler frequently evaluates kings based on their spiritual faithfulness, and Jehoram's ignominious burial and the phrase "departed without being desired" serve as a damning indictment, a permanent record of a king whose life and rule were a complete failure in the eyes of God and his people. This contrasts sharply with the honored memory of faithful kings like David (2 Chronicles 9:31) and Asa (2 Chronicles 16:14), whose burials were accompanied by great honor and lamentation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Departed (Hebrew, yâlak', H3212): The verb "departed" (וַיֵּלֶךְ, vayyelekh) is a common Hebrew verb meaning "to walk" or "to go." In this context, it functions as a euphemism for death. While other, more direct terms for death exist, the use of yâlak here emphasizes the quiet, unlamented nature of Jehoram's passing. He simply "went away," without fanfare, without a national outpouring of grief, underscoring the profound indifference or even relief that accompanied his demise, a stark contrast to the mourning expected for a king.
  • Desired (Hebrew, chemdâh', H2532): The phrase "without being desired" translates the Hebrew lo' beḥemdah (לֹא בְחֶמְדָּה), which literally means "without desire," "without pleasure," or "without longing." This is a profoundly poignant expression. It signifies that Jehoram's death was not mourned or lamented by his people; rather, it was met with indifference, relief, or even satisfaction. Unlike the death of a beloved monarch that would evoke national grief and longing for their presence, Jehoram's passing brought no such sentiment, indicating the profound unpopularity and contempt he had earned through his oppressive and ungodly rule.
  • Sepulchres (Hebrew, qeber', H6913): The term qeber (קֶבֶר) refers to a burial place or tomb. In the context of the "sepulchres of the kings" (qivrot hammelakhim), it denotes a specific, consecrated burial ground within the City of David, reserved for the Davidic monarchs. This was more than just a burial site; it was a symbol of honor, legitimacy, and a positive legacy. To be explicitly excluded from these royal tombs, as Jehoram was, is the ultimate public humiliation and a clear sign that he was deemed unworthy of the honor typically accorded to a king, reflecting both popular disdain and divine judgment.

Verse Breakdown

  • "Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years,": This opening clause provides standard chronological information, establishing the brevity and relative youth of Jehoram's reign. At 32, he was old enough to be established, yet his rule lasted only eight years, a remarkably short duration often indicative of instability or divine disfavor in biblical narratives, especially when compared to the longer, prosperous reigns of more righteous kings. This concise statement immediately sets a tone of a reign cut short, hinting at underlying issues.
  • "and departed without being desired.": This is the theological and emotional core of the verse, encapsulating the public and divine verdict on Jehoram's life. "Departed" (וַיֵּלֶךְ, vayyelekh) is a euphemism for death, but the addition of "without being desired" (לֹא בְחֶמְדָּה, lo' beḥemdah) is a severe indictment. It means his death was not longed for, not lamented, and perhaps even welcomed. This stands in stark contrast to the expected mourning for a king and powerfully communicates the depth of public contempt and the catastrophic failure of his leadership and character.
  • "Howbeit they buried him in the city of David, but not in the sepulchres of the kings.": This final clause describes the circumstances of his burial, which underscore his profound disgrace and the ultimate public condemnation. While he was buried within the royal city, Jerusalem, he was explicitly denied burial in the special, honorable "sepulchres of the kings." This exclusion was a public, physical manifestation of his spiritual and political failure, a final act of dishonor that visually cemented his ignominious legacy and confirmed his rejection by the community and, implicitly, by God. It signifies that his reign was so abhorrent that he forfeited even the posthumous honors due to his royal lineage.

Literary Devices

The Chronicler masterfully employs several literary devices in 2 Chronicles 21:20 to convey the severity of Jehoram's reign and its consequences. Contrast is paramount, as Jehoram's ignoble end stands in stark opposition to the honored burials of his righteous predecessors, particularly his father Jehoshaphat, and the esteemed founder of the dynasty, David. This contrast highlights the dire consequences of his ungodly path and serves as a didactic warning. The phrase "departed without being desired" functions as a powerful euphemism for death, but one imbued with profound irony and understatement. While literally stating a lack of desire, it implies a deep-seated relief or even joy at his passing, a damning indictment of his character and rule that speaks volumes through its apparent simplicity. The exclusion from the "sepulchres of the kings" serves as potent symbolism, representing not merely a physical burial location but the loss of honor, legitimacy, and a positive legacy. It is a visual and historical marker of his complete failure as a monarch and a public affirmation of divine judgment. The verse itself acts as an epilogue or summary statement, concisely encapsulating the tragic trajectory of Jehoram's life and reign, serving as a didactic warning to future generations about the perils of apostasy and wicked leadership.

THEOLOGICAL AND THEMATIC CONNECTIONS

The account of Jehoram's reign and his ignominious end in 2 Chronicles 21:20 profoundly illustrates the biblical principle of divine retribution and the direct consequences of unfaithfulness to God's covenant. His life serves as a vivid negative example, demonstrating that even those in positions of immense power are not exempt from God's judgment when they abandon His ways for idolatry and wickedness. The lack of public mourning and the denial of a royal burial underscore the theological truth that true honor and a lasting legacy are not derived from earthly status or power, but from a life lived in obedience and devotion to the Lord. This narrative emphasizes that God holds leaders accountable for their influence and actions, and their spiritual choices have far-reaching implications for themselves and the people they govern. It is a testament to the fact that God's justice ultimately prevails, and those who sow wickedness will reap dishonor.

REFLECTION AND APPLICATION

The tragic narrative of King Jehoram, succinctly summarized in 2 Chronicles 21:20, offers a timeless and sobering reflection for all, particularly those in positions of influence, whether in family, community, or workplace. It reminds us that our legacy is not ultimately defined by our titles, wealth, or power, but by the character we cultivate, the integrity we uphold, and the choices we make in relation to God's will. Jehoram's reign, marked by violence, apostasy, and oppression, resulted in a life "without being desired" and a burial stripped of honor. This compels us to consider what kind of "desire" or longing we wish to leave behind in the hearts of others and, more importantly, in the eyes of God. Are we living in a way that cultivates genuine respect, love, and spiritual fruit, or are our actions leading to alienation, bitterness, and disgrace? The verse challenges us to prioritize faithfulness, integrity, and humble obedience to God above all else, understanding that true honor comes from Him, and a life lived for Him will bear a lasting, desired legacy, even beyond the grave.

Questions for Reflection

  • In what ways might my actions, especially in positions of influence (however small), be shaping my "legacy" in the eyes of others and, more importantly, in the eyes of God?
  • What does it truly mean to "depart without being desired" in a contemporary context, and how can I avoid such an outcome in my own life and relationships?
  • How does Jehoram's story challenge my understanding of success and honor, and what biblical principles should I prioritize instead of worldly accolades?

FAQ

Why was Jehoram denied burial in the "sepulchres of the kings" in the City of David?

Answer: Jehoram was denied burial in the royal sepulchres as a profound public and symbolic act of dishonor, reflecting both the people's disdain for his reign and divine judgment upon his wickedness. This was a significant cultural marker of a king's legacy and standing. The Chronicler records Jehoram's reign as one of extreme ungodliness, marked by the murder of his own brothers (2 Chronicles 21:4), leading Judah into widespread idolatry (2 Chronicles 21:11), and abandoning the ways of his righteous father, Jehoshaphat. His actions provoked divine judgment, including a severe plague and invasions that ravaged his kingdom (2 Chronicles 21:16-17). The denial of a proper royal burial was the ultimate public condemnation, signifying that he was deemed unworthy of the honor and respect typically afforded to Davidic kings, thus cementing his ignominious legacy and serving as a stark warning about the consequences of unfaithfulness.

CHRIST-CENTERED FULFILLMENT

The ignominious end of King Jehoram, "departed without being desired" and denied burial in the royal tombs, stands in stark contrast to the ultimate King, Jesus Christ, and powerfully foreshadows His redemptive work. Jehoram's reign was characterized by self-serving violence and spiritual apostasy, leading to divine judgment and public contempt. Conversely, Christ, though innocent, "had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him" (Isaiah 53:2) in the eyes of the world, yet He was utterly desired by God the Father and by all who long for salvation. He willingly endured the ultimate shame, suffering a criminal's death and burial, being "numbered with the transgressors" (Isaiah 53:12) and laid in a borrowed tomb (Matthew 27:59-60), a place of dishonor for the Son of God. However, unlike Jehoram, Christ's "undesired" suffering and burial were not a consequence of His sin, but the very means by which He bore the sins of humanity, fulfilling the prophecy of the suffering servant (Isaiah 53). His death was followed not by public relief, but by the glorious resurrection, demonstrating His triumph over sin and death (Romans 6:9) and His rightful enthronement as the King of Kings, whose reign is eternal and whose presence is eternally desired by His redeemed people (Revelation 22:3-5) and who will return in glory to establish His everlasting kingdom (Revelation 19:11-16).

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Commentary on 2 Chronicles 21 verses 12–20

I. II. Main points1. 2. Sub-points

Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah's translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah's translation (Kg2 3:11); but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain that that history is put out of its proper place, for we read of Jehoshaphat's death, and Jehoram's coming to the crown, before we read of Elijah's translation, Kg1 22:50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that, hearing of his great wickedness in murdering his brethren, he left this writing it is probable with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him or a witness against him that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father (Ch2 21:12), upbraiding him with his relation to David as that which, though it was his honour, was an aggravation of his degeneracy. 1. His crimes are plainly charged upon him - his departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour (Ch2 21:12) - his conformity to the ways of the house of Ahab, that impious scandalous family - his setting up and enforcing idolatry in his kingdom - and his murdering his brethren because they were better than himself, Ch2 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (Ch2 21:14): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children," etc. Bad men bring God's judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: "Thou shalt have great sickness, very painful and tedious, and at last mortal," Ch2 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah - if, like (Kg1 21:27), he had rent his clothes, put on sackcloth, and fasted - who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel.

II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.

1.See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king's wives and his sons, Ch2 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (Ch2 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah.

2.See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, Deu 28:58, Deu 28:59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it - is a most deplorable case.

3.See him buried in disgrace. He reigned but eight years, and then departed without being desired, Ch2 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, Ch2 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. 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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