2 Kings 13:9

Translation
King James Version
And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead.
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KJV (with Strong's)
And Jehoahaz H3059 slept H7901 with his fathers H1; and they buried H6912 him in Samaria H8111: and Joash H3101 his son H1121 reigned H4427 in his stead.
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Complete Jewish Bible
Y'ho'achaz slept with his ancestors, and they buried him in Shomron. Then Yo'ash his son took his place as king.
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Berean Standard Bible
And Jehoahaz rested with his fathers and was buried in Samaria. And his son Jehoash reigned in his place.
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American Standard Version
And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead.
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World English Bible Messianic
Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his place.
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Geneva Bible (1599)
And Iehoahaz slept with his fathers, and they buried him in Samaria, and Ioash his sonne reigned in his steade.
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Young's Literal Translation
And Jehoahaz lieth with his fathers, and they bury him in Samaria, and reign doth Joash his son in his stead.
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See also
2 Kings 10:351 Kings 14:132 Kings 13:102 Kings 13:132 Kings 14:8
In the KJVVerse 9,881 of 31,102

Study This Verse

SUMMARY

2 Kings 13:9 records the end of King Jehoahaz's reign over the Northern Kingdom of Israel, marking his death and burial in Samaria, and the subsequent ascension of his son, Joash, to the throne. This concise verse serves as a standard Deuteronomistic formula, signifying a dynastic transition and highlighting the ongoing cycle of kingship in Israel, a period characterized by divine judgment yet poised for a new chapter of partial deliverance under the incoming monarch.

CONTEXT

  • Literary Context: This verse formally concludes the narrative of Jehoahaz's seventeen-year reign, which began in 2 Kings 13:1. The preceding verses detail the severe oppression Israel endured from Aram (Syria) under King Hazael, a direct consequence of their persistent idolatry, specifically "the sins of Jeroboam the son of Nebat, who made Israel to sin" (2 Kings 13:2). Despite this, Jehoahaz's humble prayer to the Lord in 2 Kings 13:4 elicited a divine promise of a "savior," a deliverance that would begin to manifest under Joash's rule and through the prophetic ministry of Elisha, whose final acts are recorded immediately after this succession (2 Kings 13:14-21). Thus, 2 Kings 13:9 functions as a crucial narrative hinge, closing one chapter and opening another in the unfolding history of God's interaction with His wayward people.
  • Historical & Cultural Context: Jehoahaz's reign (c. 814-798 BC) occurred during a period of extreme vulnerability for the Northern Kingdom. Aram-Damascus, under the formidable King Hazael, was the dominant regional power, having severely weakened Israel's military to a mere fifty horsemen, ten chariots, and ten thousand footmen, as explicitly stated in 2 Kings 13:7. This military decimation was understood within the Deuteronomistic framework as a direct consequence of Israel's covenant unfaithfulness, echoing the curses outlined in Deuteronomy 28. The phrase "slept with his fathers" is a standard biblical idiom for a king's death, reflecting a common ancient Near Eastern concept of joining one's ancestors in the afterlife or the grave, emphasizing dynastic continuity. Burial in Samaria, the capital city established by Omri (1 Kings 16:24), further underscores Jehoahaz's legitimate status as a king of Israel, despite the kingdom's dire circumstances.
  • Key Themes: This verse contributes significantly to several overarching themes in the book of Kings. Firstly, it powerfully illustrates the Deuteronomistic theology of retribution, where the spiritual fidelity (or infidelity) of the king and the nation directly determines their national prosperity or suffering. Jehoahaz's reign, marked by severe oppression, is a stark example of the consequences of Israel's persistent idolatry. Secondly, the verse highlights divine sovereignty over human history and succession. Even amidst the human drama of death and dynastic change, God remains the ultimate orchestrator, raising up and bringing down kings according to His sovereign purposes, even using foreign powers as instruments of His judgment or, as would be seen with Joash, His partial deliverance. Lastly, it reinforces the theme of dynastic continuity within the monarchy. The seamless transition from father to son, despite national decline, maintains the established order and sets the stage for God's continued, albeit often challenging, work through the next generation of leadership in Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • slept (Hebrew, shâkab', H7901): A primitive root meaning "to lie down" for various purposes, including rest, sexual connection, or decease. In this context, it is a common euphemism for death, particularly for kings in the books of Kings and Chronicles. Its use here indicates the physical cessation of life and the end of Jehoahaz's earthly reign, emphasizing the inevitability of death for all, including those in positions of power.
  • fathers (Hebrew, ʼâb', H1): A primitive word meaning "father" in a literal, immediate, figurative, or remote application. In the idiom "slept with his fathers," it refers to joining one's ancestors in the grave or the realm of the dead. This signifies not merely a personal death but an integration into the ancestral lineage, underscoring the continuity of the royal line and the historical connection to previous generations of monarchs.
  • reigned (Hebrew, mâlak', H4427): A primitive root meaning "to reign," "to ascend the throne," or "to induct into royalty." This verb denotes the formal assumption of royal power and authority. Its use here signals the official beginning of Joash's tenure as king, marking the transfer of leadership and the continuation of the monarchical institution in Israel, even amidst its struggles.

Verse Breakdown

  • "And Jehoahaz slept with his fathers": This clause formally announces the death of King Jehoahaz, concluding his seventeen-year reign over Israel. The euphemism "slept with his fathers" is a standard formulaic expression in the Deuteronomistic history, marking the end of one king's rule and preparing the reader for the subsequent transition. It underscores the mortality of even powerful rulers and the transient nature of earthly authority.
  • "and they buried him in Samaria": This phrase specifies the location of Jehoahaz's burial. Samaria, as the capital of the Northern Kingdom, was the customary burial site for Israelite kings, signifying his legitimate royal status and marking the physical end of his presence and rule within the kingdom. This detail completes his life's narrative within the historical record.
  • "and Joash his son reigned in his stead": This final clause announces the succession, identifying Joash, Jehoahaz's son, as the new king. It establishes the continuity of the dynastic line, a crucial element in ancient monarchies. This transition is particularly significant as Joash's reign would witness a partial reversal of Israel's fortunes against Aram, fulfilling, in part, the "savior" God had promised in response to Jehoahaz's earlier prayer (2 Kings 13:5).

Literary Devices

The verse employs several significant literary devices that contribute to its structural and thematic depth. The most prominent is Euphemism, particularly in the phrase "slept with his fathers," which serves as a gentle and respectful way to refer to death, especially for a king. This avoids the starkness of a direct statement of death and emphasizes a peaceful passing and the joining of one's ancestors. Closely related is Formulaic Language, as this exact phrasing, along with the mention of burial and succession, is a recurring "obituary formula" used consistently throughout the books of Kings to mark the conclusion of each king's reign. This formula provides structural consistency, chronological rhythm, and a sense of historical continuity to the narrative. Furthermore, the verse functions as a crucial Narrative Transition, smoothly shifting the historical focus from the reign of Jehoahaz to that of Joash, thereby maintaining the chronological flow of the Deuteronomistic history and setting the stage for the events of the subsequent chapters, including Elisha's final prophecies.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Kings 13:9 encapsulates profound theological truths about the nature of earthly power and divine sovereignty. It serves as a potent reminder that all human authority is temporal and ultimately subject to the greater, unchanging authority of God. Even kings, who wield immense power and influence, are mortal, and their reigns are finite. This constant cycle of death and succession underscores the transience of human life and achievement, contrasting sharply with the eternal and unchanging nature of God's dominion. Despite Israel's persistent unfaithfulness and the judgment they faced, God's covenant purposes continued to unfold through successive generations of leaders, demonstrating His enduring patience, faithfulness, and commitment to His people, even when they faltered.

REFLECTION AND APPLICATION

The brief account of Jehoahaz's death and Joash's succession in 2 Kings 13:9 offers a poignant and universal truth: all earthly power and positions are transient, and mortality is the shared human experience. Whether we are in positions of leadership or simply navigating daily life, our time on earth is finite, and our influence, however great, will eventually pass to others. This verse calls us to profound reflection on the legacy we are building, not in terms of fleeting worldly achievements, but in terms of our faithfulness to God and the lasting spiritual impact we have on those around us. It compels us to live with an eternal perspective, recognizing that true security, enduring hope, and ultimate meaning are found not in human institutions, political systems, or even the most charismatic leaders, but solely in the unchanging sovereignty of God, who orchestrates all of history. Our ultimate trust must be placed in Him, the King who never dies and whose kingdom knows no end.

Questions for Reflection

  • How does the certainty of death and the transience of earthly power, as powerfully illustrated in this verse, shape my perspective on personal ambition and worldly success?
  • In what specific ways do I tend to place my hope or trust in human leaders, institutions, or systems, rather than solely in God's sovereign plan and provision?
  • Considering that my time and influence are finite, what kind of spiritual legacy am I intentionally building for the next generation or for those I interact with?
  • How can the profound knowledge of God's enduring sovereignty, even amidst human failure, political instability, and the succession of leadership, bring me comfort and assurance in uncertain times?

FAQ

What is the significance of the phrase "slept with his fathers"?

Answer: The phrase "slept with his fathers" is a common and significant biblical euphemism for death, used frequently for kings throughout the books of Kings and Chronicles. It signifies not only the physical passing of a monarch but also his joining the lineage of his royal ancestors in the grave or the realm of the dead. This idiom emphasizes the continuity of the dynastic line and the natural, expected end of a king's life. It is a standard formula used to mark the conclusion of a king's reign, highlighting the transient nature of human authority and the inevitability of death for all, regardless of their status. For example, it is used for King David in 1 Kings 2:10.

Why was Jehoahaz buried in Samaria?

Answer: Jehoahaz was buried in Samaria because it was the established capital city of the Northern Kingdom of Israel. Since its founding by Omri (1 Kings 16:24), Samaria served as the primary administrative and royal center for the kings of Israel. Burial in the capital was a customary honor and privilege reserved for legitimate monarchs, signifying their established place within the royal lineage and the kingdom. This detail confirms Jehoahaz's status as a recognized king of Israel, despite the kingdom's weakened state under his rule.

What was the overall state of Israel during Jehoahaz's reign?

Answer: Jehoahaz's reign was a period of severe national distress, military weakness, and profound humiliation for the Northern Kingdom of Israel. The biblical narrative, particularly 2 Kings 13:1-8, describes Israel being under intense oppression from Aram (Syria) under King Hazael. This suffering was presented as a direct consequence of Israel's persistent idolatry and unfaithfulness to God, specifically their adherence to "the sins of Jeroboam" (2 Kings 13:2). God had significantly reduced Israel's military strength (2 Kings 13:7), leaving them vulnerable and subjugated. Although Jehoahaz humbled himself and cried out to the Lord (2 Kings 13:4), the full deliverance would largely begin to materialize during the reign of his son, Joash, as a partial answer to that prayer.

CHRIST-CENTERED FULFILLMENT

The cyclical pattern of earthly kings in the Old Testament, marked by their inevitable deaths, burials, and successions, as vividly exemplified by 2 Kings 13:9, powerfully foreshadows humanity's desperate need for a King whose reign would be eternal, perfect, and truly redemptive. The kings of Israel and Judah, including Jehoahaz, were temporary figures, often deeply flawed and leading their people astray, reflecting the inherent transience and imperfection of all human authority. This constant turnover of earthly rulers, each with their limited impact and eventual demise, points prophetically to the ultimate King, Jesus Christ, who perfectly fulfills the promise of an everlasting kingdom (2 Samuel 7:12-13). Unlike Jehoahaz, who "slept with his fathers" and remained in the grave, Jesus conquered death, rising triumphantly from the grave to reign eternally at the right hand of God (Romans 6:9). His kingdom is not of this world, nor is it limited by geographical boundaries like Samaria (John 18:36), but extends over all creation, bringing true spiritual flourishing. He is the true "savior" that Israel desperately needed, not merely delivering from physical oppressors like Aram, but from the ultimate enemies of sin and death itself (Matthew 1:21). Thus, the passing of Jehoahaz and the rise of Joash, a temporary deliverer, ultimately directs our gaze to Christ, the King of kings, whose reign has no end and whose perfect rule brings eternal salvation and true spiritual flourishing (Luke 1:33).

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Commentary on 2 Kings 13 verses 1–9

This general account of the reign of Jehoahaz, and of the state of Israel during his seventeen years, though short, is long enough to let us see two things which are very affecting and instructive: -

I. The glory of Israel raked up in the ashes, buried and lost, and turned into shame. How unlike does Israel appear here to what it had been and might have been! How is its crown profaned and its honour laid in the dust! 1. It was the honour of Israel that they worshipped the only living and true God, who is a Spirit, an eternal mind, and had rules by which to worship him of his own appointment; but by changing the glory of their incorruptible God into the similitude of an ox, the truth of God into a lie, they lost this honour, and levelled themselves with the nations that worshipped the work of their own hands. We find here that the king followed the sins of Jeroboam (Kg2 13:2), and the people departed not from them, but walked therein, Kg2 13:6. There could not be a greater reproach than these two idolized calves were to a people that were instructed in the service of God and entrusted with the lively oracles. In all the history of the ten tribes we never find the least shock given to that idolatry, but, in every reign, still the calf was their god, and they separated themselves to that shame. 2. It was the honour of Israel that they were taken under the special protection of heaven; God himself was their defence, the shield of their help and the sword of their excellency. Happy wast thou, O Israel! upon this account. But here, as often before, we find them stripped of this glory, and exposed to the insults of all their neighbours. They by their sins provoked God to anger, and then he delivered them into the hands of Hazael and Benhadad, Kg2 13:3. Hazael oppressed Israel Kg2 13:22. Surely never was any nation so often plucked and pillaged by their neighbours as Israel was. This the people brought upon themselves by sin; when they had provoked God to pluck up their hedge, the goodness of their land did but tempt their neighbours to prey upon them. So low was Israel brought in this reign, by the many depravations which the Syrians made upon them, that the militia of the kingdom and all the force they could bring into the field were but fifty horsemen, ten chariots, and 10,000 footmen, a despicable muster, Kg2 13:7. Have the thousands of Israel come to this? How has the gold become dim! The debauching of a nation will certainly be the debasing of it.

II. Some sparks of Israel's ancient honour appearing in these ashes. It is not quite forgotten, notwithstanding all these quarrels, that this people is the Israel of God and he is the God of Israel. For, 1. It was the ancient honour of Israel that they were a praying people: and here we find somewhat of that honour revived; for Jehoahaz their king, in his distress, besought the Lord (Kg2 13:4), applied for help, not to the calves (what help could they give him?) but to the Lord. It becomes kings to be beggars at God's door, and the greatest of men to be humble petitioners at the footstool of his throne. Need will drive them to it. 2. It was the ancient honour of Israel that they had God nigh unto them in all that which they called upon him for (Deu 4:7), and so he was here. Though he might justly have rejected the prayer as an abomination to him, yet the Lord hearkened unto Jehoahaz, and to his prayer for himself and for his people (Kg2 13:4), and he gave Israel a saviour (Kg2 13:5), not Jehoahaz himself, for all his days Hazael oppressed Israel (Kg2 13:22), but his son, to whom, in answer to his father's prayers, God gave success against the Syrians, so that he recovered the cities which they had taken from his father, Kg2 13:25. This gracious answer God gave to the prayer of Jehoahaz, not for his sake, or the sake of that unworthy people, but in remembrance of his covenant with Abraham (Kg2 13:23), which, in such exigencies as these, he had long since promised to have respect to, Lev 26:42. See swift God is to show mercy, how ready to hear prayers, how willing to find out a reason to be gracious, else he would not look so far back as that ancient covenant which Israel had so often broken and forfeited all the benefit of. Let this invite and engage us for ever to him, and encourage even those that have forsaken him to return and repent; for there is forgiveness with him, that he may be feared.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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