TRV
Translation
King James Version
¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
Complete Jewish Bible
It was when Yoram the son of Ach'av king of Isra'el was in the fifth year of his reign that Y'horam the son of Y'hoshafat began his rule over Y'hudah.
Berean Standard Bible
In the fifth year of the reign of Joram son of Ahab over Israel, Jehoram son of Jehoshaphat succeeded his father as king of Judah.
American Standard Version
And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
World English Bible Messianic
In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of Judah began to reign.
Geneva Bible (1599)
Now in the fift yere of Ioram ye sonne of Ahab King of Israel, and of Iehoshaphat King of Iudah, Iehoram the sonne of Iehoshaphat King of Iudah began to reigne.
Young's Literal Translation
And in the fifth year of Joram son of Ahab king of Israel--and Jehoshaphat is king of Judah--hath Jehoram son of Jehoshaphat king of Judah reigned;
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In the KJVVerse 9,744 of 31,102
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Commentary on 2 Kings 8 verses 16–24
16 ¶ And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign.
17 Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.
18 And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD.
19 Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him alway a light, and to his children.
20 In his days Edom revolted from under the hand of Judah, and made a king over themselves.
21 So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents.
22 Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.
23 And the rest of the acts of Joram, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
24 And Joram slept with his fathers, and was buried with his fathers in the city of David: and Ahaziah his son reigned in his stead.
We have here a brief account of the life and reign of Jehoram (or Joram), one of the worst of the kings of Judah, but the son and successor of Jehoshaphat, one of the best. Note, 1. Parents cannot give grace to their children. Many that have themselves been godly have had the grief and shame of seeing those that came forth out of their bowels wicked and vile. Let not the families that are thus afflicted think it strange. 2. If the children of good parents prove wicked, commonly they are worse than others. The unclean spirit brings in seven others more wicked than himself, Luk 11:26. 3. A nation is sometimes justly punished with the miseries of a bad reign for not improving the blessings and advantages of a good one.
Concerning this Jehoram observe,
I. The general idea here given of his wickedness (Kg2 8:18): He did as the house of Ahab, and worse he could not do. His character is taken from the bad example he followed, for men are according to the company they converse with and the copies they write after. No mistake is more fatal to young people than a mistake in the choice of those whom they would recommend themselves to and take their measures from, and whose good opinion they value themselves by. Jehoram chose the house of Ahab for his pattern rather than his father's house, and this choice was his ruin. We have a particular account of his wickedness (2 Chr. 21), murder, idolatry, persecution, everything that was bad.
II. The occasions of his wickedness. His father was a very good man, and no doubt took care to have him taught the good knowledge of the Lord, but, 1. It is certain he did ill to marry him to the daughter of Ahab; no good could come of an alliance with an idolatrous family, but all mischief with such a daughter of such a mother as Athaliah the daughter of Jezebel. The degeneracy of the old world took rise from the unequal yoking of professors with profane. Those that are ill-matched are already half-ruined. 2. I doubt he did not do well to make him king in his own life-time. It is said here (Kg2 8:16) that he began to reign, Jehoshaphat being then king; hereby he gratified his pride (than which nothing is more pernicious to young people), indulged him in his ambition, in hopes to reform him by humouring him, and so brought a curse upon his family, as Eli did, whose sons made themselves vile and he restrained them not. Jehoshaphat had made this wicked son of his viceroy once when he went with Ahab to Ramoth-Gilead, from which Jehoshaphat's seventeenth year (Kg1 22:51) is made Jehoram's second (Kg2 1:17), but afterwards, in his twenty-second year, he made him partner in his government, and thence Joram's eight years are to be dated, three years before his father's death. It has been hurtful to many young men to come too soon to their estates. Samuel got nothing by making his sons judges.
III. The rebukes of Providence which he was under for his wickedness. 1. The Edomites revolted, who had been under the government of the kings of Judah ever since David's time, about 150 years, Kg2 8:20. He attempted to reduce them, and gave them a defeat (Kg2 8:21), but he could not improve the advantage he had got, so as to recover his dominion over them: Yet Edom revolted (Kg2 8:22), and the Edomites were, after this, bitter enemies to the Jews, as appears by the prophecy of Obadiah and Psa 137:7. Now Isaac's prophecy was fulfilled, that this Esau the elder should serve Jacob the younger; yet, in process of time, he should break that yoke from off his neck, Gen 27:40. 2. Libnah revolted. This was a city in Judah, in the heart of his country, a priests' city; the inhabitants of this city shook off his government because he had forsaken God, and would have compelled them to do so too, Ch2 21:10, Ch2 21:11. In order that they might preserve their religion they set up for a free state. Perhaps other cities did the same. 3. His reign was short. God cut him off in the midst of his days, when he was but forty years old, and had reigned but eight years. Bloody and deceitful men shall not live out half their days.
IV. The gracious care of Providence for the keeping up of the kingdom of Judah, and the house of David, notwithstanding the apostasies and calamities of Jehoram's reign (Kg2 8:19): Yet the Lord would not destroy Judah. He could easily have done it; he might justly have done it; it would have been no loss to him to have done it; yet he would not do it, for David's sake, not for the sake of any merit of his which could challenge this favour to his family as a debt, but for the sake of a promise made to him that he should always have a lamp (that is, a succession of kings from one generation to another, by which his name should be kept bright and illustrious, as a lamp is kept burning by a constant fresh supply of oil), that his family should never be extinct till it terminated in the Messiah, that Son of David on whom was to be hung all the glory of his Father's house and in whose everlasting kingdom that promise to David is fulfilled (Psa 132:17), I have ordained a lamp for my anointed.
V. The conclusion of this impious and inglorious reign, Kg2 8:23, Kg2 8:24. Nothing peculiar is here said of him; but we are told (Ch2 21:19, Ch2 21:20) that he died of sore diseases and died without being desired.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–24. Public domain.
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Richard ChallonerAD 1781
And of Josaphat: That is, Josaphat being yet alive, who sometime before his death made his son Joram king, as David had done before by his own son Solomon.
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 8:16 precisely dates the beginning of Jehoram's reign over Judah to the fifth year of Joram, son of Ahab, king of Israel, while his father Jehoshaphat was still reigning. This verse serves as a crucial chronological anchor, synchronizing the histories of the northern and southern kingdoms and implicitly revealing the common ancient Near Eastern practice of co-regency, a method for ensuring stable dynastic succession.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 8:16 is Chronological Precision. The verse's meticulous dating, linking the reigns of two contemporary kings from different kingdoms, highlights the Deuteronomistic historian's commitment to presenting a reliable and verifiable historical account. This precision serves not merely as a dry historical fact but as a foundational element for understanding God's sovereign hand in history. It underscores that the events recorded are not mythical or legendary but are grounded in specific times and places, demonstrating the Bible's claim to be a record of real events. Furthermore, the subtle implication of Co-regency as a cultural practice, derived from the careful wording, reveals the sophisticated understanding of ancient Near Eastern monarchical customs embedded within the text, allowing for a coherent historical timeline despite apparent discrepancies.
THEOLOGICAL AND THEMATIC CONNECTIONS
This seemingly straightforward chronological note carries significant theological weight. It underscores God's meticulous oversight of human history, even in the complex and often turbulent succession of kings. The precise dating and synchronization of reigns demonstrate that God's plan unfolds within real time and space, not in some abstract realm. The continuity of the Davidic line, even through kings like Jehoram who would prove unfaithful, speaks to God's unwavering faithfulness to His covenant promises, despite human failings. The historical record, with all its details, serves as a testament to God's sovereignty over nations and their leaders, orchestrating events to bring about His ultimate purposes.
REFLECTION AND APPLICATION
While 2 Kings 8:16 might appear to be a mere historical footnote, its inclusion in the inspired text encourages us to appreciate the Bible's commitment to historical accuracy and God's sovereign control over the flow of time and the affairs of nations. It reminds us that even seemingly mundane details in Scripture are purposeful, contributing to a larger narrative of God's interaction with humanity. This verse implicitly teaches us about the importance of leadership succession, the wisdom of preparing the next generation, and the reality that even good intentions (like a co-regency for stability) do not guarantee righteous outcomes if the individual leader chooses wickedness. It calls us to trust in God's overarching plan, even when human leadership is flawed or confusing, knowing that He works through and sometimes despite human choices to accomplish His will, guiding history toward His ultimate redemptive purposes.
Questions for Reflection
FAQ
Why are there two kings named Joram/Jehoram reigning at the same time?
Answer: The names Joram (יוֹרָם, Yôrām) and Jehoram (יְהוֹרָם, Yᵉhôwrām) are variations of the same Hebrew name, both meaning "Yahweh is exalted." It was not uncommon for similar names to appear in both the northern kingdom of Israel and the southern kingdom of Judah, as they shared a common linguistic and cultural heritage. In this specific case, Joram was the son of Ahab, king of Israel, while Jehoram was the son of Jehoshaphat, king of Judah. The biblical text is careful to distinguish them by identifying their fathers and their respective kingdoms (e.g., 2 Kings 3:1 for Joram of Israel, and 2 Kings 8:16 for Jehoram of Judah), preventing confusion for the careful reader and maintaining the clarity of the historical record.
CHRIST-CENTERED FULFILLMENT
The meticulous chronological records and the emphasis on dynastic succession in 2 Kings 8:16, particularly within the Davidic line in Judah, ultimately point to the coming of the promised Messiah. While human kings like Jehoram of Judah often failed to live up to the standard of righteous rule, their very existence within the Davidic lineage underscores God's unwavering commitment to His covenant with David, as detailed in 2 Samuel 7:12-16. This covenant promised an eternal kingdom and a perpetual dynasty, a promise that found its ultimate and perfect fulfillment not in any earthly king, but in Jesus Christ. He is the true and eternal King, the Son of David who perfectly embodies the name "Yahweh is exalted" and whose genealogy is meticulously traced in Matthew 1:1. Unlike the flawed human kings whose reigns were marked by sin and decline (as Jehoram's would be, according to 2 Kings 8:18), Christ's reign is one of perfect righteousness, justice, and unending peace, as prophesied in Isaiah 9:6-7. Thus, the historical precision of verses like 2 Kings 8:16 serves to build the grand narrative leading to the advent of the King of kings, whose kingdom will have no end, as declared in Luke 1:32-33.