TRV
Translation
King James Version
Yet Edom revolted from under the hand of Judah unto this day. Then Libnah revolted at the same time.
Complete Jewish Bible
Nevertheless, since that day Edom has remained free of Y'hudah's domination. Livnah revolted at the same time.
Berean Standard Bible
So to this day Edom has been in rebellion against the hand of Judah. Likewise, Libnah rebelled at the same time.
American Standard Version
So Edom revolted from under the hand of Judah unto this day. Then did Libnah revolt at the same time.
World English Bible Messianic
So Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time.
Geneva Bible (1599)
So Edom rebelled from vnder the hand of Iudah vnto this day. then Libnah rebelled at that same time.
Young's Literal Translation
and Edom revolteth from under the hand of Judah till this day; then doth Libnah revolt at that time.
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In the KJVVerse 9,750 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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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 8:22 meticulously records two pivotal revolts during the tumultuous reign of King Jehoram of Judah: the long-subjugated nation of Edom successfully reasserted its independence, and, concurrently, the Judean city of Libnah also rebelled. These events serve as profound indicators of Judah's precipitous decline in power and severe internal instability, directly attributed within the broader narrative of Kings to Jehoram's unrighteous leadership and his stark departure from the covenant faithfulness that had characterized his father, Jehoshaphat. This verse powerfully underscores the severe and multifaceted consequences of ungodly rule, manifesting externally in lost dominion and internally in societal fragmentation and disunity.
CONTEXT
Literary Context: This verse is strategically placed within the narrative detailing the reign of King Jehoram of Judah (specifically 2 Kings 8:16-24), immediately following a series of miraculous and prophetic activities by Elisha. The preceding verses establish Jehoram's character in no uncertain terms, explicitly stating that 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" (2 Kings 8:18). Despite his profound wickedness, the text highlights God's unwavering covenant faithfulness to David, which prevented Him from utterly destroying Judah (2 Kings 8:19). The revolts of Edom and Libnah are thus presented not as random occurrences, but as direct and tangible consequences of Jehoram's unfaithfulness, illustrating the immediate and devastating impact of his sin on the kingdom's stability, influence, and territorial integrity. The narrative then seamlessly transitions to detail Jehoram's death and the subsequent succession of his son Ahaziah.
Historical & Cultural Context: Edom, a long-standing rival nation situated southeast of the Dead Sea, had been brought under Israelite control by King David (2 Samuel 8:14) and remained a vassal state for generations. Their successful revolt in this period signifies a major geopolitical shift, vividly highlighting Judah's weakening grip on its subjugated territories. The editorial note of Edom's continued independence "unto this day" emphasizes the enduring and irreversible nature of this significant loss of dominion. Libnah, conversely, was not an external vassal but an integral city within Judah's own territory, identified as a Levitical city (Joshua 21:13) and a fortified city in the strategic Shephelah region (2 Kings 19:8). Its revolt, therefore, speaks to a far deeper internal disarray, potentially stemming from oppressive policies, a severe breakdown of central authority, or widespread dissatisfaction directly attributable to Jehoram's ungodly and destabilizing rule. Such internal rebellion was a more severe and alarming indicator of national decline than the loss of an external vassal.
Key Themes: This verse powerfully encapsulates several key theological and narrative themes prevalent throughout the Books of Kings. Firstly, it emphatically illustrates the consequences of unrighteous leadership. Jehoram's wicked reign directly precipitates the erosion of Judah's power and stability, serving as a stark demonstration of the Deuteronomic principle that national prosperity and security are profoundly contingent upon the king's faithfulness to God's covenant (Deuteronomy 28:15). Secondly, it underscores the decline of the Davidic dynasty during this particular period, presenting a stark contrast to the strength, expansion, and divine favor seen under the reigns of David and Solomon. While God's covenant with David ensured the perpetuity of his royal line (2 Samuel 7:16), the unfaithfulness of individual kings brought severe temporal judgments and diminished the kingdom's standing. Thirdly, the dual nature of the revolts—both external (Edom) and internal (Libnah)—emphasizes the theme of national fragmentation and vulnerability, revealing how spiritual decay at the highest levels can manifest in both geopolitical losses and profound domestic unrest.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Juxtaposition is prominently featured in the immediate succession of Edom's external revolt and Libnah's internal rebellion. This pairing is not coincidental; it emphasizes the multi-faceted and comprehensive nature of Judah's decline under Jehoram, demonstrating that his unrighteousness led to both geopolitical losses and profound domestic instability. The narrative implicitly uses consequence and causality, presenting these revolts not as random occurrences but as direct and inevitable outcomes of Jehoram's wickedness, as meticulously established in the preceding verses. This aligns perfectly with the overarching Deuteronomic historical framework, where obedience to God brings blessing and disobedience invariably brings curses and judgment. Furthermore, the phrase "unto this day" functions as a crucial editorial comment, providing a historical anchor and emphasizing the enduring impact of these events, thereby transforming a mere historical report into a profound theological commentary on the lasting repercussions of ungodly leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
The revolts of Edom and Libnah during Jehoram's reign serve as a potent theological statement about the severe consequences of covenant unfaithfulness, particularly for those entrusted with positions of leadership. Within the Deuteronomic framework that profoundly shapes the historical books, the prosperity, security, and very existence of Israel and Judah were directly tied to their obedience to God's commands and covenant stipulations. Jehoram's wicked actions, meticulously detailed in the preceding verses, are presented as the direct and undeniable cause of these significant losses. This narrative powerfully demonstrates that deviation from God's ways leads not only to spiritual decay but also to tangible political and social instability, weakening the nation from both external pressures and internal fracturing. God's judgment, though mercifully tempered by His enduring covenant with David, manifested in the erosion of Judah's dominion and the fracturing of its internal unity. This passage serves as a solemn reminder that leadership carries immense spiritual responsibility, and a departure from divine principles can have far-reaching, detrimental effects on the entire community, echoing the warnings found in Deuteronomy 28:15 and illustrated in Psalm 78:56-64. The loss of Edom also reverses the earlier triumph of 2 Samuel 8:14, highlighting the cyclical nature of blessing and curse tied to obedience and disobedience.
REFLECTION AND APPLICATION
The stark account of Edom and Libnah's revolts under King Jehoram offers profound and enduring lessons for contemporary believers and leaders alike. It powerfully underscores the vital biblical principle that actions, particularly those of individuals entrusted with influence and authority, inevitably carry significant consequences. Jehoram's unrighteous choices directly contributed to the weakening and eventual fragmentation of his kingdom, leading to both external losses of territory and internal disunity. This narrative challenges us to deeply consider the ripple effects of our own spiritual and moral integrity, recognizing that our choices impact not only our individual lives but also the families, communities, organizations, and even nations we are a part of. Just as Judah suffered from both external and internal strife due to ungodly leadership, so too can societies experience decline and instability when their moral and spiritual foundations are eroded. The passage calls for a sober reflection on how personal choices contribute to the collective good or ill, and how the enduring spiritual health of a nation or community profoundly impacts its worldly standing and internal cohesion. It is a compelling call for a renewed commitment to righteousness and faithfulness to God, recognizing that genuine stability, flourishing, and true freedom are ultimately rooted in divine principles, not human strength or political maneuvering.
Questions for Reflection
FAQ
Why is the phrase "unto this day" important in this verse?
Answer: The phrase "unto this day" (עַד הַיּוֹם הַזֶּה, 'ad hayyom hazzeh) is a common editorial note in the Old Testament historical books. Its importance in 2 Kings 8:22 is twofold: firstly, it emphasizes the lasting and permanent nature of Edom's independence from Judah, indicating that this significant geopolitical shift, initiated during Jehoram's reign, persisted up to the time the Book of Kings was compiled or edited. Secondly, it highlights the severe and enduring consequences of Jehoram's unrighteous rule, underscoring that his unfaithfulness led to an irreversible loss of dominion for Judah, a significant blow to its regional power and prestige.
What was the significance of Libnah's revolt, given that it was a city within Judah?
Answer: Libnah's revolt was profoundly significant precisely because it represented an internal rebellion, which was a far more alarming indicator of national decline than the external revolt of Edom. As a city within Judah's own territory, possibly even a Levitical city (Joshua 21:13), its rebellion pointed to deep internal weakness, profound disunity, and a severe breakdown of central authority. It suggested that the kingdom was not only losing its external vassals but was also fracturing from within, likely due to the oppressive or ungodly policies of King Jehoram, which alienated his own people. This internal strife underscored the comprehensive and pervasive nature of Judah's decay under his leadership, revealing a kingdom in profound spiritual and political disarray.
CHRIST-CENTERED FULFILLMENT
The revolts of Edom and Libnah in 2 Kings 8:22, symptomatic of Judah's precipitous decline under an unrighteous king, powerfully foreshadow the desperate and ultimate need for a perfect, righteous King whose reign would never falter or lead to fragmentation. King Jehoram's inherent inability to maintain Judah's dominion and internal unity highlights the profound limitations and inherent failures of all human leadership, even within the divinely established Davidic line. This narrative unequivocally points us to Jesus Christ, the true Son of David, whose kingdom is not merely of this world (John 18:36) but is eternal, unshakable, and transcends all earthly boundaries (Hebrews 12:28). Unlike Jehoram, whose sin led to fragmentation and loss, Christ's perfect obedience and atoning sacrifice on the cross overcome all forms of rebellion—both external (humanity's rebellion against God's law) and internal (the pervasive sin within the human heart). Through His victorious death and glorious resurrection, Jesus triumphed decisively over the spiritual powers that held humanity captive (Colossians 2:15), establishing a kingdom characterized by righteousness, peace, and joy in the Holy Spirit (Romans 14:17). He is the King who brings true freedom, not just from political subjugation, but from the ultimate dominion of sin and death, thereby fulfilling the Davidic covenant in a way no earthly king ever could, securing an eternal throne and an everlasting reign (Luke 1:32-33).