TRV
Translation
King James Version
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.
Complete Jewish Bible
Yoram slept with his ancestors and was buried with his ancestors in the City of David, and Achazyah his son took his place as king.
Berean Standard Bible
And Jehoram rested with his fathers and was buried with them in the City of David. And his son Ahaziah reigned in his place.
American Standard Version
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.
World English Bible Messianic
Joram slept with his fathers, and was buried with his fathers in the city of David; and Ahaziah his son reigned in his place.
Geneva Bible (1599)
And Ioram slept with his fathers, and was buried with his fathers in the citie of Dauid. And Ahaziah his sonne reigned in his stead.
Young's Literal Translation
And Joram lieth with his fathers, and is buried with his fathers in the city of David, and reign doth Ahaziah his son in his stead.
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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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SUMMARY
2 Kings 8:24 provides a concise, formulaic account of the death and burial of King Joram of Judah, swiftly followed by the succession of his son, Ahaziah, to the throne. This pivotal verse marks the conclusion of a reign characterized by profound spiritual decline and idolatry, while simultaneously affirming the unwavering continuity of the Davidic dynasty, demonstrating God's faithfulness to His covenant promises despite the persistent unfaithfulness of human kings.
CONTEXT
Literary Context: This verse serves as the concluding statement for King Joram's eight-year reign over Judah, which began in 2 Kings 8:16. The preceding narrative in 2 Kings 8:16-23 meticulously details Joram's ungodly character, his marriage to Athaliah, the daughter of King Ahab of Israel, and his adoption of the idolatrous practices prevalent in the Northern Kingdom. His rule was marked by significant apostasy and divine judgment, including the successful revolt of Edom, which regained its independence, and the loss of Libnah, as recorded in 2 Kings 8:20-22. The formulaic language employed in this verse, announcing Joram's death and succession, provides a seamless narrative transition to the subsequent account of Ahaziah's brief and equally wicked reign, beginning with 2 Kings 8:25, thereby setting the stage for the dramatic events involving Jehu's purge of the house of Ahab and the ensuing turmoil in Judah.
Historical & Cultural Context: King Joram (also known as Jehoram) ruled over Judah for eight years, initially as co-regent with his father Jehoshaphat, and then alone, as specified in 2 Kings 8:17. In stark contrast to his righteous father, Joram deliberately forged an alliance with the idolatrous Omride dynasty of Israel through his marriage to Athaliah, the daughter of the infamous Ahab and Jezebel, as highlighted in 2 Kings 8:18. This unholy alliance catastrophically introduced Baal worship and other abominable practices into Judah, leading to profound spiritual and political degradation, a period extensively detailed in 2 Chronicles 21. The phrase "slept with his fathers" is a deeply ingrained biblical idiom for death, signifying a peaceful passing and joining one's ancestors, a convention applied to kings irrespective of their piety. His burial "in the city of David" refers to Jerusalem, specifically the royal necropolis within the ancient Jebusite stronghold that King David had captured (2 Samuel 5:7), thereby signifying Joram's legitimate status as a king within the divinely established Davidic dynasty.
Key Themes: This verse significantly contributes to several overarching theological and narrative themes prevalent throughout the Books of Kings. Firstly, it powerfully underscores the dynastic principle of kingship in Judah, where the throne consistently passed from father to son, thereby emphasizing the divinely ordained continuity of the Davidic line. Secondly, it subtly yet profoundly highlights divine sovereignty amidst human failure; despite Joram's profound wickedness and the severe judgments that afflicted his kingdom, God's covenant with David, as articulated in 2 Samuel 7:12-16, remained inviolable, ensuring a successor from his lineage. Thirdly, the verse serves as a concise yet potent reminder of the consequences of ungodly leadership. Although not explicitly elaborated within this single verse, the broader narrative of Joram's reign in 2 Kings 8 and 2 Chronicles 21 vividly illustrates how a leader's choices, particularly concerning faithfulness to God, profoundly impact the spiritual and political well-being of an entire nation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several key literary devices that contribute to its narrative function and theological depth. The most prominent is Euphemism, exemplified by the phrase "slept with his fathers," which serves as a gentle and respectful way to refer to death, softening the stark reality of demise. This euphemism is also a prime example of Formulaic Language, a recurring literary convention found throughout the Books of Kings and Chronicles, used consistently to mark the end of a monarch's reign and provide narrative rhythm and predictability. The specific inclusion of the burial location, "in the city of David," functions as Symbolism of legitimacy and continuity within the Davidic covenant, even for an unrighteous king like Joram, affirming his place in the royal lineage despite his personal failures. Furthermore, the entire verse acts as a crucial Transition point, succinctly closing one narrative segment (Joram's reign) and opening the next (Ahaziah's reign), thereby maintaining the chronological and genealogical flow of the historical account.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 8:24, though terse in its declaration, carries profound theological weight by affirming the enduring and unbreakable nature of God's covenant with David, even in the face of profound human sin and systemic failure. Joram's reign was undeniably a period of deep apostasy and divine judgment, yet the immediate succession of his son ensured the continuation of the Davidic line, from which the promised Messiah would ultimately emerge. This demonstrates God's unwavering faithfulness to His promises, proving that His divine plans are not thwarted or derailed by human unfaithfulness, but rather unfold according to His sovereign and immutable will. The verse subtly underscores the perennial tension between human responsibility for sin and divine faithfulness to covenant, a recurring and central theme woven throughout the fabric of the Old Testament narrative.
REFLECTION AND APPLICATION
This concise verse, marking the conclusion of one king's reign and the immediate commencement of another, serves as a powerful and sobering reminder of the transient nature of earthly power and the relentless, unceasing march of time. Joram's story, though summarized here, stands as a stark biblical warning about the profound and far-reaching impact of leadership choices, particularly concerning spiritual faithfulness and adherence to God's commands. For believers today, it profoundly emphasizes that while human leaders rise and fall, and earthly kingdoms experience inevitable cycles of ascent and decline, God's overarching redemptive plan and His covenant promises remain steadfast, unbroken, and eternally true. We are therefore called to recognize God's absolute sovereignty even amidst pervasive human failure and to earnestly pray for those in authority, that they might lead with wisdom, integrity, and righteousness, influencing their spheres of influence for good, unlike the tragic and cautionary example of King Joram. Our ultimate hope, trust, and security must always rest in God's unchanging character and unwavering faithfulness, rather than in the fleeting stability or virtue of human institutions.
Questions for Reflection
FAQ
What does "slept with his fathers" mean in the Bible?
Answer: "Slept with his fathers" is a common and respectful euphemism frequently used in the Old Testament to denote death. It signifies that a person, particularly a king or patriarch, has died and peacefully joined their ancestors in the afterlife or the grave. This phrase implies a quiet passing and is employed regardless of the individual's moral character or piety during their lifetime. For instance, it is used for righteous kings like David in 1 Kings 2:10 as well as for unrighteous ones like Joram. It reflects an ancient Israelite understanding of death as a form of rest and a continuation of family lineage even beyond earthly life.
Why was Joram buried "in the city of David" despite his wickedness?
Answer: Being buried "in the city of David" (Jerusalem) meant interment within the royal burial grounds, which was the traditional and highly honored resting place for the legitimate kings of Judah. This practice underscored a king's rightful claim to the Davidic throne and his integral connection to the covenant God had established with David. While some kings who were exceptionally wicked or suffered ignominious deaths were indeed denied burial in the royal tombs (e.g., Ahaz, 2 Chronicles 28:27), Joram's burial there indicates that despite his ungodly reign, his status as a legitimate king of the Davidic dynasty was recognized. This detail highlights the enduring nature of the Davidic covenant, which God faithfully maintained and upheld even when individual kings failed to uphold their end of the relationship.
CHRIST-CENTERED FULFILLMENT
2 Kings 8:24, with its formulaic account of an earthly king's death and the immediate succession of his son, powerfully points forward to the ultimate, eternal King from the lineage of David: Jesus Christ. While Joram's reign was tragically marked by spiritual compromise, idolatry, and ultimately ended in physical death, Jesus' reign is one of perfect righteousness, unwavering truth, and has no end. The remarkable continuity of the Davidic line, preserved despite the profound failures of kings like Joram and Ahaziah, was divinely orchestrated precisely so that the Messiah, the true Son of David, could be born into it, fulfilling ancient prophecies (Matthew 1:1-17). Jesus, too, "slept" in death, but unlike Joram, His death was not merely a natural end but a voluntary, perfect, and atoning sacrifice for the sins of all humanity (Romans 5:8). He was buried, not just in a city of men, but in a tomb, only to rise triumphantly on the third day, utterly conquering death itself and demonstrating His power over all creation (1 Corinthians 15:3-4). His glorious resurrection means that He "reigned in his stead" not merely as a successor to a temporary earthly throne, but as the resurrected Lord who holds all authority in heaven and on earth, a dominion that will never pass away (Matthew 28:18). Thus, Joram's passing and Ahaziah's succession, though part of a broken and flawed lineage, ultimately serve as a crucial historical backdrop to the glorious, eternal, and perfect reign of Christ, the faithful King who perfectly fulfills all the promises made to David, establishing a kingdom that will never end (Luke 1:32-33).