TRV
Translation
King James Version
And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick.
KJV (with Strong's)
And he returned H7725 to be healed H7495 in Jezreel H3157 because of the wounds H4347 which were given H5221 him at Ramah H7414, when he fought H3898 with Hazael H2371 king H4428 of Syria H758. And Azariah H5838 the son H1121 of Jehoram H3088 king H4428 of Judah H3063 went down H3381 to see H7200 Jehoram H3088 the son H1121 of Ahab H256 at Jezreel H3157, because he was sick H2470.
Complete Jewish Bible
He returned to Yizre'el to be healed of the wounds which they had inflicted on him at Ramah while fighting Haza'el king of Aram. Achazyah the son of Y'horam, king of Y'hudah, went down to visit Y'horam the son of Ach'av in Yizre'el, because he was not feeling well.
Berean Standard Bible
so he returned to Jezreel to recover from the wounds they had inflicted on him at Ramah when he fought against Hazael king of Aram. Then Ahaziah son of Jehoram king of Judah went down to Jezreel to visit Joram son of Ahab, because Joram had been wounded.
American Standard Version
And he returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab in Jezreel, because he was sick.
World English Bible Messianic
He returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab in Jezreel, because he was sick.
Geneva Bible (1599)
And he returned to be healed in Izreel, because of the woundes wherewith they had wounded him at Ramah, when he fought with Hazael King of Aram. Nowe Azariah the sonne of Iehoram King of Iudah went downe to see Iehoram the sonne of Ahab at Izreel, because hee was diseased.
Young's Literal Translation
and he turneth back to be healed in Jezreel because of the wounds with which they had smitten him in Ramah, in his fighting with Hazael king of Aram. And Azariah son of Jehoram king of Judah hath gone down to see Jehoram son of Ahab, in Jezreel, for he is sick;
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Commentary on 2 Chronicles 22 verses 1–9
1 ¶ And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.
2 Forty and two years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem. His mother's name also was Athaliah the daughter of Omri.
3 He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly.
4 Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his counsellors after the death of his father to his destruction.
5 He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.
6 And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick.
7 And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.
8 And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them.
9 And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.
We have here an account of the reign of Ahaziah, a short reign (of one year only), yet long enough, unless it had been better. He was called Jeho-ahaz (Ch2 21:17); here he is called Ahaz-iah, which is the same name and of the same signification, only the words of which it is compounded are transposed. He is here said to be forty-two years old when he began to reign (Ch2 22:2), which could not be, for his father, his immediate predecessor, was but forty when he died, and it is said (Kg2 8:26) that he was twenty-two years old when he began to reign. Some make this forty-two to be the age of his mother Athaliah, for in the original it is, he was the son of forty-two years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would - she, in effect, reigned, and he had little more than the title of king. Many good expositors are ready to allow that this, with some few more such difficulties, arise from the mistake of some transcriber, who put forty-two for twenty-two, and the copies by which the error should have been corrected might be lost. Many ancient translations read it here twenty-two. Few books are now printed without some errata, yet the authors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.
The history of Ahaziah's reign is briefly summed up in two clauses, Ch2 22:3, Ch2 22:4. His mother and her relations were his counselors to do wickedly, and it was to his destruction.
I. He did wickedly. Though by a special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them - though the inhabitants of Jerusalem, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom - yet he was not influenced by the favours either of God or man, but walked in the way of the house of Ahab, did evil in the sight of the Lord like them (Ch2 22:3, Ch2 22:4), that is, he worshipped, Baalim and Ashtaroth, supposing (as the learned bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme Numen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature between the immortal God and mortal men - deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse. I am apprehensive that they looked upon Jehovah, the God of their fathers, to be altogether such a one as these Baalim, and them to be as great and as good as he, nay, upon one account, more eligible inasmuch as these Baalim encouraged in their worshippers all manner of lewdness and sensuality, which the God of Israel strictly forbade.
II. He was counselled by his mother and her relations to do so. She was his counsellor (Ch2 22:3) and so were they, after the death of his father, Ch2 22:4. While his father lived he took care to keep him to idolatry; but, when he was dead, the house of Ahab feared lest his father's miserable end should deter him from it, and therefore they were very industrious to keep him closely to it, and to make him seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons when they are setting out in the world. This young prince might have had better advice if he had pleased from the princes and the judges, the priests and the Levites, that had been famous in his good grandfather's time for teaching in the knowledge of God; but the house of Ahab humoured him, and he walked after their counsel, gave himself up to be led by them, and did just as they would have him. Thus do those debase and destroy themselves that forsake the divine guidance.
III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly counsel us to our destruction; while they fawn, and flatter, and pretend friendship, they are really our worst enemies. Those that debauch young men destroy them. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel in an expedition to Ramoth-Gilead, where Joram was wounded, an expedition that was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made of God our counsellors to do foolishly in our own affairs. But that was not all: by engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram (Ch2 22:6) just at the time that Jehu was executing the judgment of God upon that idolatrous family, and so was cut off with them, Ch2 22:7-9. Here, 1. See and dread the mischief of bad company - of joining in with sinners. If not the infection, yet let the destruction be feared. Come out from Babylon, that falling house, Rev 18:4. 2. See and acknowledge the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him and be taken as in a snare. This we had an account of before, Kg2 9:27, Kg2 9:28. It is here added that he was decently buried (not as Jehoram, whose dead body was cast into Naboth's vineyard, Kg2 9:26), and the reason given is because he was the son (that is, the grandson) of good Jehoshaphat, who sought the Lord with his heart. Thus is he remembered with honour long after his death, and some respect shown even to his degenerate unworthy seed for his sake. The memory of the just is blessed, but the name of the wicked shall rot.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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SUMMARY
2 Chronicles 22:6 vividly portrays the immediate aftermath of a significant military engagement, detailing King Joram of Israel's return to Jezreel to recover from severe wounds inflicted during a battle with Hazael, king of Syria. This verse also records the pivotal visit of King Ahaziah (also known as Azariah) of Judah to his ailing uncle, Joram, in Jezreel. This seemingly ordinary familial visit, however, serves as a critical narrative pivot, setting the stage for the dramatic and divinely orchestrated purge of the Omride dynasty and tragically underscoring the perilous consequences of ungodly alliances and the unfolding of God's sovereign plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its meaning and foreshadow future events. Irony is particularly prominent in the Chronicler's choice to refer to King Ahaziah as "Azariah," a name meaning "Yahweh has helped." This stands in stark contrast to the king's actual fate, as his visit to Joram leads directly to his own death and the swift end of his brief reign, a clear manifestation of divine judgment rather than divine aid. This ironic naming serves to underscore the tragic consequences of his unholy alliance with the Omride dynasty. Furthermore, the verse masterfully utilizes foreshadowing, as Joram's injury and retreat, coupled with Ahaziah's seemingly innocuous visit, create the precise conditions for Jehu's divinely appointed purge of the Omride dynasty, which immediately unfolds in the subsequent narrative. The seemingly mundane act of a king visiting a sick relative is thus imbued with profound theological significance, serving as a critical setup for the fulfillment of prophecy. The narrative also employs parallelism with the account in 2 Kings 8:28-29, reinforcing the historical veracity of the events while the Chronicler's version subtly emphasizes the moral and theological implications for Judah.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 22:6 serves as a profound and sobering reminder of the far-reaching consequences of spiritual compromise and unholy alliances. Ahaziah's decision to align with and visit the wicked house of Ahab, despite his own lineage as King of Judah, placed him directly in the path of divine judgment. This narrative powerfully illustrates God's unwavering commitment to His covenant and His readiness to execute righteous judgment upon those who persistently defy Him, even if it means the demise of kings and the disruption of royal lines. It highlights that God's sovereignty extends over human conflicts, personal relationships, and seemingly random events, orchestrating them to fulfill His prophetic word and bring about His righteous purposes. The vulnerability of Joram, laid low by "wounds" and "sickness," also reminds us of the universal human condition, subject to physical suffering and mortality, irrespective of status. Yet, even within this frailty, God's greater redemptive and judgmental plan unfolds with precision.
REFLECTION AND APPLICATION
This verse, though presented as a historical account, offers profound and timeless lessons for contemporary believers. Ahaziah's fatal association with the house of Ahab underscores the critical importance of discernment in our relationships, partnerships, and alliances. Just as Judah was led astray and suffered judgment due to its ties with wickedness, believers today are called to exercise profound wisdom in choosing their companions, business partners, and even the spiritual affiliations they embrace. Our choices regarding whom we align ourselves with can have far-reaching spiritual and practical consequences, either drawing us closer to God's purposes and holiness or leading us into compromise, spiritual danger, and even judgment. Furthermore, the narrative reminds us that God's sovereign hand is actively at work even amidst human suffering, conflict, and chaos. Joram's wounds and Ahaziah's visit were not random occurrences but integral parts of a larger divine plan to bring about justice and fulfill ancient prophecy. This encourages us to cultivate a deep trust in God's overarching control, even when circumstances seem chaotic, unjust, or beyond our comprehension, recognizing that He is always working for His glory and the ultimate good of His people.
Questions for Reflection
FAQ
Why is Joram, King of Israel, referred to as "Jehoram" in some biblical texts?
Answer: The names Joram and Jehoram are often used interchangeably in biblical texts to refer to the same individual. Both names are derived from the same Hebrew root, meaning "Yahweh is exalted" or "Yahweh has raised up." It was common in ancient Israel for individuals, especially kings, to have variant forms of their names or even multiple names. The Chronicler, like the author of Kings, uses these names to refer to the son of Ahab who reigned over Israel. This linguistic fluidity can sometimes cause confusion for modern readers but refers to the same historical figure.
Why is Ahaziah, King of Judah, called "Azariah" in this specific verse?
Answer: Similar to the interchangeability of Joram and Jehoram, Ahaziah and Azariah are variant names for the same King of Judah. Ahaziah means "Yahweh has grasped" or "Yahweh has sustained," while Azariah means "Yahweh has helped." The interchangeability of these names is a known scribal phenomenon in the Hebrew Bible, reflecting different textual traditions or simply alternative forms of the same name. While Ahaziah is the more common designation for this king (e.g., 2 Kings 8:24), the use of Azariah here does not refer to a different person but rather highlights a specific aspect or tradition associated with him, perhaps ironically given his ultimate fate.
What was the significance of Jezreel as a location in this narrative?
Answer: Jezreel was a highly significant royal city for the northern kingdom of Israel, particularly under the Omride dynasty. It was the site of Ahab's infamous palace and Naboth's vineyard, as recounted in 1 Kings 21, making it a place deeply associated with the wickedness, idolatry, and divine judgment against Ahab and Jezebel. Joram's return to Jezreel for healing, followed by Ahaziah's visit, strategically positions them both in the very location prophesied to be the site of divine judgment against the house of Ahab. Indeed, it is in Jezreel that Jehu will later execute God's judgment upon Joram, Jezebel, and many of Ahab's descendants (2 Kings 9:14-37), making this verse a crucial setup for the fulfillment of prophecy.
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 22:6 details the physical wounds and ultimate demise of earthly kings entangled in unholy alliances, it powerfully foreshadows the coming of a King whose wounds would bring ultimate healing and whose reign would be established not by human alliances but by divine power and righteousness. Joram's physical "wounds" and "sickness" highlight the fragility of human life and the inherent limitations of even the most powerful earthly rulers. In stark contrast, Jesus Christ, the true and eternal King, willingly bore spiritual and physical wounds—not from an earthly battle for territory or power, but through His sacrificial death on the cross (Isaiah 53:5). His wounds bring ultimate healing and salvation to all who believe, transcending mere physical recovery to offer eternal life and spiritual restoration (1 Peter 2:24). Furthermore, the Old Testament narrative's emphasis on the devastating consequences of unholy alliances finds its ultimate resolution and reversal in Christ. While Old Testament kings suffered for their sinful partnerships, Christ establishes a new covenant where believers are called into a pure, holy, and unbreakable alliance with God Himself, through the indwelling of His Spirit (2 Corinthians 6:14-18). His kingdom is not of this world, and His reign is not subject to the vulnerabilities, judgments, or fleeting power struggles that plagued the kings of Israel and Judah (John 18:36). In Christ, the divine sovereignty that orchestrated judgment upon wicked dynasties now offers grace, redemption, and a secure, eternal relationship to all who trust in the King who conquered death and sin through His own suffering and resurrection.