TRV
Translation
King James Version
He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
Complete Jewish Bible
He was twenty-five years old when he began to rule, and he ruled for twenty-nine years in Yerushalayim. His mother's name was Y'ho'adan, from Yerushalayim.
Berean Standard Bible
He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother’s name was Jehoaddan; she was from Jerusalem.
American Standard Version
He was twenty and five years old when he began to reign; and he reigned twenty and nine years in Jerusalem: and his mother’s name was Jehoaddin of Jerusalem.
World English Bible Messianic
He was twenty-five years old when he began to reign; and he reigned twenty-nine years in Jerusalem: and his mother’s name was Jehoaddin of Jerusalem.
Geneva Bible (1599)
He was fiue and twentie yeere olde when he began to reigne, and reigned nine and twentie yeere in Ierusalem, and his mothers name was Iehoadan of Ierusalem.
Young's Literal Translation
a son of twenty and five years was he in his reigning, and twenty and nine years he hath reigned in Jerusalem, and the name of his mother is Jehoaddan of Jerusalem,
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Commentary on 2 Kings 14 verses 1–7
1 ¶ In the second year of Joash son of Jehoahaz king of Israel reigned Amaziah the son of Joash king of Judah.
2 He was twenty and five years old when he began to reign, and reigned twenty and nine years in Jerusalem. And his mother's name was Jehoaddan of Jerusalem.
3 And he did that which was right in the sight of the LORD, yet not like David his father: he did according to all things as Joash his father did.
4 Howbeit the high places were not taken away: as yet the people did sacrifice and burnt incense on the high places.
5 And it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father.
6 But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.
7 He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel unto this day.
Amaziah, the son and successor of Joash, is the king whom here we have an account of. Let us take a view of him,
I. In the temple; and there he acted, in some measure, well, like Joash, but not like David, Kg2 14:3. He began well, but did not persevere: He did that which was right in the sight of the Lord, kept up his attendance on God's altars and his attention to God's word, yet not like David. It is not enough to do that which our pious predecessors did, merely to keep up the usage, but we must do it as they did it, from the same principle of faith and devotion and with the same sincerity and resolution. It is here taken notice of, as before, that the high places were not taken away, Kg2 14:4. It is hard to get clear of those corruptions which, by long usage, have gained both prescription and a favourable opinion.
II. On the bench; and there we have him doing justice on the traitors that murdered his father, not as soon as ever he came to the crown, lest it should occasion some disturbance, but he prudently deferred it till the kingdom was confirmed in his hand, Kg2 14:5. To weaken a factious party gradually, when it is not safe to provoke, often proves the way to ruin it effectually. Justice strikes surely by striking slowly, and is often executed most prudently when it is not executed presently. Wisdom here is profitable to direct. Amaziah did thus, 1. According to the rule of the law, that ancient rule, that he that sheds man's blood by man shall his blood be shed. Never let traitors or murderers expect to come to their graves like other men. Let them flee to the pit, and let no man stay them. 2. Under the limitation of the law: The children of the murderers he slew not, because the law of Moses had expressly provided that the children should not be put to death for the fathers, Kg2 14:6. It is probable that this is taken notice of because there were those about him that advised him to that rigour, both in revenge (because the crime was extraordinary - the murder of a king) and in policy, that the children might not plot against him, in revenge of their father's death. But against these insinuations he opposed the express law of God (Deu 24:16), which he was to judge by, and which he resolved to adhere to and trust God with the issue. God visits the iniquity of the fathers upon the children, because every man is guilty before him and owes him a death; so that, if he require the life for the father's sin, he does not wrong, the sinner having forfeited it already by his own. But he does not allow earthly princes to do thus: the children, before them, are innocent, and therefore must not suffer as guilty.
III. In the field; and there we find him triumphing over the Edomites, Kg2 14:7. Edom had revolted from under the hand of Judah in Joram's time, Kg2 8:22. Now he makes war upon them to bring them back to their allegiance, kills 10,000 and takes the chief city of Arabia the stony (called Selah - a rock), and gave it a new name. We shall find a larger account of this expedition, Ch2 25:5, etc.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Ephrem the SyrianAD 373
ON THE SECOND BOOK OF KINGS 16:1
“In the second year of King Joash son of Ahaziah of Israel, King Amaziah son of Joash of Judah began to reign,” who avenged the death of his father, but with moderation, so that he spared the life of the relatives of the conspirators according to the prescriptions of the Law and was careful that the punishment might not be too excessive for the authors of the crime. Therefore Amaziah was pious, as long as he had before his eyes his father’s unhappy end, whose cause he could not ignore: offense against the true religion [of God]. However, when his reign began to be very prosperous, [Amaziah] rejected his fear of God which he had conceived after witnessing his father’s punishment, and embraced foreign cults. In the second book of the Annals, the Scripture relating his victory against the Edomites confirms that this was the reason of his apostasy: “But Amaziah took courage, and led out his people, and went to the Valley of Salt and smote ten thousand men of Seir. The men of Judah captured another ten thousand alive and took them to the top of a rock, and all were enchained.” And the text adds, “After Amaziah came from the slaughter of the Edomites, he brought the gods of the men of Seir, and set them up as his gods and worshiped them, making offerings to them.”
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 Kings 14:2 formally introduces Amaziah, the ninth king of Judah, providing the standard biographical data essential to the Deuteronomistic historian's regnal formula. This verse precisely records his age at ascension (twenty-five years old), the duration of his reign (twenty-nine years) from Jerusalem, and identifies his mother as Jehoaddan, also from Jerusalem. These foundational details not only establish the chronological and genealogical context for Amaziah's rule but also set the stage for the subsequent divine and historical assessment of his fidelity to the covenant and his actions as monarch.
CONTEXT
Literary Context: This verse serves as the formal and formulaic introduction to King Amaziah, immediately following the dramatic account of his father King Joash's assassination by his own servants in 2 Kings 12:20-21. The abrupt and violent end to Joash's reign underscores the precarious nature of the monarchy, even within the divinely promised Davidic line. The inclusion of Amaziah's specific regnal data in 2 Kings 14:2 adheres strictly to the recurring "regnal formula" employed throughout the Books of Kings for both Israelite and Judahite monarchs. This standardized pattern typically provides the king's age at ascension, the duration of his reign, the capital city, and, uniquely for Judahite kings, the name of his mother. This structured presentation provides a vital chronological and historical framework, preparing the reader for the subsequent moral and theological assessment of the king's rule, which for Amaziah begins in 2 Kings 14:3.
Historical & Cultural Context: Amaziah's reign unfolds during a complex period of political and military flux for both the northern kingdom of Israel and the southern kingdom of Judah. The explicit mention of "Jerusalem" as the capital not only grounds the narrative geographically but also emphasizes its enduring significance as the political, religious, and spiritual center of the southern kingdom, the site of the Temple, and the seat of the Davidic dynasty. The meticulous recording of regnal years and the age of ascension was a common practice in the ancient Near East, serving to legitimize rulers and provide a chronological historical record. However, the consistent inclusion of the queen mother's name is a distinctive feature unique to the Judahite kings. This detail reflects the significant social and political influence often wielded by the gebirah (queen mother) in the Judahite court, a role that was considerably more prominent and stable than any equivalent in the frequently unstable northern kingdom. Her identity and origin, "Jehoaddan of Jerusalem," further solidifies Amaziah's connection to the royal and religious heartland of Judah.
Key Themes: The introduction of Amaziah in 2 Kings 14:2 contributes to several overarching themes pervasive in the Books of Kings. Firstly, it implicitly emphasizes the continuity of the Davidic covenant, as the throne of Judah, despite internal strife, assassinations, and external threats, remains firmly within the lineage promised to David (see 2 Samuel 7:12-16). Secondly, the precise details of the regnal formula underscore the divine oversight of human history and succession, suggesting that even amidst political turmoil and human agency, God's sovereign plan for His people continues to unfold. Thirdly, the consistent mention of "Jerusalem" reinforces its centrality as the chosen city and the seat of God's dwelling place, thereby linking the earthly monarchy directly to divine authority and covenantal promises. Finally, the inclusion of the queen mother's name hints at the complex dynamics of royal influence and the importance of lineage and background in shaping a king's reign, a theme often explored in subsequent narratives, such as the account of Manasseh's mother in 2 Kings 21:1).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 14:2 is the Regnal Formula. This standardized introductory pattern, consistently applied to all kings in the Books of Kings, provides a concise, factual summary of each monarch's basic data: age at ascension, length of reign, capital city, and (for Judah) the queen mother's name. Its repetitive use creates a profound sense of chronological order and historical continuity, allowing the Deuteronomistic historian to efficiently transition between reigns while maintaining a consistent framework for evaluation. The formula itself is a form of Factual Reporting, presenting objective biographical information without immediate judgment, which is reserved for subsequent verses. The Repetition of "Jerusalem" underscores its enduring significance as the capital and religious center, reinforcing its theological importance throughout the narrative of the divided kingdom and linking the king's rule directly to God's chosen city.
THEOLOGICAL AND THEMATIC CONNECTIONS
While seemingly a straightforward historical record, 2 Kings 14:2 carries profound theological weight, subtly revealing God's meticulous involvement in the unfolding of history, even in the succession of earthly kings. The continuity of the Davidic line, despite the turbulent political landscape marked by assassination, rebellion, and human fallibility, testifies to God's unwavering faithfulness to His covenant with David, promising an enduring dynasty. Each king's introduction, therefore, is not merely biographical but a subtle affirmation of divine sovereignty over human affairs, reminding the reader that even the rise and fall of monarchs are within God's providential plan. This verse sets the stage for the subsequent evaluation of Amaziah's reign, which, like all others, will be measured against the divine standard of obedience to the covenant and the law.
REFLECTION AND APPLICATION
The seemingly dry statistics of 2 Kings 14:2 invite us to reflect on the foundational aspects of leadership and life itself. Every individual, especially those entrusted with authority, begins their journey with a unique set of circumstances—age, background, family, and context—that profoundly shape their trajectory. This verse underscores God's meticulous attention to these details, reminding us that no life, no reign, is outside His sovereign gaze. For us, it highlights the importance of our own "foundational years" and the influences that shape us. It calls us to consider how our beginnings, our lineage (spiritual or familial), and the "city" (the specific context or community) in which we operate contribute to the person we become and the legacy we leave. It also implicitly points to the inherent accountability in leadership, as every king's reign was ultimately assessed by God's standards. We are reminded that our lives, too, are under divine observation, and our actions will contribute to a larger narrative, whether for good or ill, ultimately to be evaluated by the King of kings.
Questions for Reflection
FAQ
Why is the mother's name consistently mentioned for Judahite kings but not for Israelite kings?
Answer: The consistent inclusion of the queen mother's name for Judahite kings (like Jehoaddan of Jerusalem for Amaziah) is a distinctive and significant feature of the Books of Kings, not found for the kings of the northern kingdom of Israel. This practice likely reflects the elevated political and social status of the gebirah (queen mother) in the Judahite court. Unlike the northern kingdom, where dynasties frequently changed through coups and assassinations, the southern kingdom of Judah maintained the Davidic line, providing a measure of stability. The queen mother played a crucial role in establishing the legitimacy of the king, especially if he was young or if there were succession disputes. She often held considerable influence, sometimes acting as regent or a powerful advisor. Her name and lineage were therefore important for the historical record and for understanding the dynamics of the royal court. This practice is evident throughout the Davidic dynasty, as seen in the introduction of kings such as Manasseh, whose mother was Hephzibah (2 Kings 21:1).
What is the "regnal formula" and why is it important in the Books of Kings?
Answer: The "regnal formula" is a standardized literary device used by the Deuteronomistic historian to introduce each king in the Books of Kings. For Judahite kings, it typically includes: the king's age at ascension, the duration of his reign, the capital city (always Jerusalem), and the name of his mother. For Israelite kings, it includes: the year of his reign relative to the Judahite king, the duration of his reign, and the capital city. This formula serves several crucial purposes: it provides a consistent chronological framework for the history of the divided monarchy, allowing readers to track the succession of kings in both kingdoms; it establishes the legitimacy and identity of each ruler; and it sets the stage for the subsequent moral and theological assessment of the king's reign, which often follows immediately after the introductory formula, as seen with Amaziah in 2 Kings 14:3). This formula underscores the Deuteronomistic historian's theological agenda, as each king's rule is ultimately judged by their faithfulness to the Mosaic covenant.
CHRIST-CENTERED FULFILLMENT
While 2 Kings 14:2 details the beginning of an earthly king's reign, it subtly points forward to the ultimate, perfect King, Jesus Christ. Amaziah's introduction as a descendant in the Davidic line, reigning from Jerusalem, foreshadows the promised Son of David who would establish an eternal kingdom. The continuity of the Davidic dynasty, despite its flaws and the shortcomings of individual kings like Amaziah, underscores God's unwavering faithfulness to His covenant with David (2 Samuel 7:12-16). Jesus, born of the virgin Mary, is the true heir to David's throne, fulfilling the prophecies of a righteous king who would reign forever (Isaiah 9:6-7). Unlike Amaziah, whose reign was marked by both obedience and disobedience (2 Kings 14:3-4), Jesus' reign is one of perfect righteousness and eternal justice. His "beginning to reign" was not at a specific age but in His incarnation, culminating in His resurrection and ascension, where He was "declared to be the Son of God in power" (Romans 1:4). He reigns not just for twenty-nine years, but eternally, from the heavenly Jerusalem, over a kingdom that "will have no end" (Luke 1:33). Thus, the earthly regnal formula finds its divine and eternal fulfillment in the reign of Christ, the true King of kings and Lord of lords (Revelation 19:16).