DOCSLIB.ORG

JOASH – (II Kings 12:1-2)

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
JOASH – (II Kings 12:1-2) Series: Bible Characters JOASH – (II Kings 12:1-2) 1. The name “Jehoash” is also the name “Joash” (2 Kings 11:2). 2. There are two meanings of the name Joash. a. “Jehovah supports, hastens to help.” b. “Jehovah has given.” 3. Background info. a. Joash was the son of king Ahaziah. b. Ahaziah was the son of Jehoram and his wife Athaliah. c. Athaliah was the daughter of Ahab and Jezebel. d. King Ahaziah of Judah was killed by Jehu, the king of Israel (northern kingdom). e. When Ahaziah died, his mother Athaliah rose up and tried to kill all of the royal seed. As for the reason, Henry Morris states that she “had persuaded [Jehoram, her husband] to follow the Baalite idolatry of her parents rather than the true worship of Jehovah…” Coming from such a wicked line, Omri, Ahab, and Jezebel, it is certain that “she wanted to establish Baalism as the state religion of Judah.”1 After the death of her son Ahaziah, she had been in total reign for about a year and all the children of royal seed (David’s line) were very young. She took this opportunity to slay them all and continue the line of Ahab who was a usurper of the throne and not of the seed royal. She murdered all she could find thinking she had destroyed David’s line. But we must remember that God is in control. In this lesson I want us to see that who we surround ourselves with will indeed influence us for right or wrong. I. GODLY INFLUENCES A. A Godly Influence on Joash. 1. Joash was only 7 when he came to throne and needed a godly influence. 2. God put into place Jehoiada the high priest, and we notice that Joash “did that which was right” while Jehoiada was alive and with him (2 Kings 12:2). 3. Jehoiada’s godly actions. a. It was Jehoiada and his wife Jehosheba that took Joash and hid him in the house of the Lord for six years while Athaliah was on the throne (11:2-3). 1 Henry M. Morris III, The New Defenders Study Bible (Nashville, World Publishing, Inc.) study note II Kings 11:1, p. 597. [1] b. It was Jehoiada that brought Joash out of hiding, set Joash up as king, and brought the people back to God (11:4-21). 1) He brings the leaders of Judah together and made a covenant with them and took an oath of secrecy from them. Then he showed them the surprise – Joash (11:4). 2) He puts together a plan to restore the rightful heir to the throne (vv. 5-11). 3) He sets Joash in place as king (v. 12). a) Crown – authority as king b) Testimony – the law to guide him c) Anointed – signifies spiritual blessings 4) He removes the ungodly influence of Athaliah (vv. 13-16, 21). 5) He brings the people back to God and makes a covenant between the king and the people (v. 17). 6) He destroyed everything associated with Baal (v. 18). 7) He placed Joash on the throne (v. 19-21). 4. The godly actions of Joash (2 Chr 24:4-14). a. He sent a chest around Judah so that they could give so that the temple could be repaired (v. 8). b. After the temple was repaired, he had the vessels of the temple made and began offering burnt offerings again (v. 14). B. A Godly Influence on Us. 1. Though the heart of Joash wasn’t fully God’s, he shows us the importance of godly influences. 2. What are godly influences that should be incorporated into our lives? a. Church b. Friends c. Family d. Teachers (i.e. college) e. Music However, even though there was a revival happening in Judah, not everyone was experiencing revival (2 Kings 12:3). It comes down to a choice. Just as we have services Sunday morning, Sunday night, and Wednesday night, the choice is always yours as to whether or not you will come. And when the godly influence of Jehoiada was gone, the choice of Joash was not good. [2] II. UNGODLY INFLUENCES A. An Ungodly Influence on Joash. 1. Not long after the death of Jehoiada, the princes of Judah come and influence Joash to turn to idolatry (2 Chr 24:17-18). 2. It is good to have godly influences, but Joash illustrates for us “the need for a personal, maturing faith that is characterized by a living fellowship with the Lord.”2 3. But God is a God of grace (v. 19-20). a. He first sends prophets to the king and the princes trying to get them to forsake their idolatry (v. 19). b. God always has His man and in this case it was Jehoiada’s son, Zechariah (v. 20). c. Joash showed no respect to Jehoiada, his godly influence and mentor, he has Zechariah stoned to death (v. 21-22). d. God deals with the sin of Joash by sending the Syrians (vv. 23-24). e. Joash is wounded and goes home to recover, but God’s judgment cannot be escaped (v. 25). 1) While lying on his bed trying to recover, his very servants come in and kill him to revenge the slaying of Zechariah. 2) And they would not allow him to be buried in the place of the kings, he was buried as a commoner. B. An Ungodly Influence on Us. 1. No matter how much godly influence is around us, it all comes back down to our choice. 2. One of the problems is that we all have the sinful nature and it wants to be in control. If we allow it to be in control it will not matter how much godly influence is around, we will be judged accordingly. 3. But don’t forget something, God loves you and always shows grace by providing good godly men and women who give godly counsel and the preaching of God’s Word to try and turn your heart back to Him. 2 The King James Study Bible (Nashville, Thomas Nelson Publishers, 1988) study note for 2 Chronicles 24:17, p. 732. [3] .
Load more

Recommended publications
  • Athaliah, a Treacherous Queen: a Careful Analysis of Her Story in 2 Kings 11 and 2 Chronicles 22:10-23:21
    Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 Robin Gallaher Branch School of Biblical Sciences & Bible Languages Potchefstroom Campus North-West University POTCHEFSTROOM E-mail: [email protected] [email protected] Abstract Athaliah, a treacherous queen: A careful analysis of her story in 2 Kings 11 and 2 Chronicles 22:10-23:21 This article presents a critical look at the story of the reign of Athaliah, the only ruling queen of Israel or Judah in the biblical text. Double reference in 2 Kings and 2 Chronicles shows her story’s importance and significance to the biblical writers. The largely parallel accounts read like a contemporary soap opera, for they contain murder, intrigue, harem politics, religious upheaval, and coup and counter-coup. Her story provides insights on the turbulent political climate of the ninth century BC. However, the purpose of the biblical writers is not to show Athaliah as the epitome of evil or that all women in power are evil. Opsomming Atalia, ’n verraderlike koningin: ’n noukeurige analise van haar verhaal in 2 Konings 11 en 2 Kronieke 22:10-23:21 In hierdie artikel word die verhaal van Atalia krities nagegaan. Atalia was naamlik die enigste koninging van Israel of Juda wie se regeringstyd in die Bybelteks verhaal word. Die dubbele verwysings na hierdie tyd in 2 Konings en 2 Kronieke dui op die belangrikheid en betekenis van haar verhaal vir die Bybel- skrywers. Die twee weergawes wat grotendeels parallelle weer- gawes is, lees byna soos ’n hedendaagse sepie, want hierdie verhale sluit elemente in soos moord, intrige, harempolitiek, godsdiensopstand, staatsgreep en kontrastaatsgreep.
    [Show full text]
  • Chart of the Kings of Israel and Judah
    The Kings of Israel & Judah Why Study the Kings? Chart of the Kings Questions for Discussion The Heritage of Jesus Host: Alan's Gleanings Alphabetical List of the Kings A Comment about Names God's Message of Salvation Kings of the United Kingdom (c 1025-925 BC) Relationship to God's King Previous King Judgment Saul none did evil Ishbosheth* son (unknown) David none did right Solomon did right in youth, son (AKA Jedidiah) evil in old age * The kingdom was divided during Ishbosheth's reign; David was king over the tribe of Judah. Kings of Judah (c 925-586 BC) Kings of Israel (c 925-721 BC) Relationship to God's Relationship to God's King King Previous King Judgment Previous King Judgment Rehoboam son did evil Abijam Jeroboam servant did evil son did evil (AKA Abijah) Nadab son did evil Baasha none did evil Asa son did right Elah son did evil Zimri captain did evil Omri captain did evil Ahab son did evil Jehoshaphat son did right Ahaziah son did evil Jehoram son did evil (AKA Joram) Jehoram son of Ahab did evil Ahaziah (AKA Joram) (AKA Azariah son did evil or Jehoahaz) Athaliah mother did evil Jehu captain mixed Joash did right in youth, son of Ahaziah Jehoahaz son did evil (AKA Jehoash) evil in old age Joash did right in youth, son did evil Amaziah son (AKA Jehoash) evil in old age Jeroboam II son did evil Zachariah son did evil did evil Uzziah Shallum none son did right (surmised) (AKA Azariah) Menahem none did evil Pekahiah son did evil Jotham son did right Pekah captain did evil Ahaz son did evil Hoshea none did evil Hezekiah son did right Manasseh son did evil Amon son did evil Josiah son did right Jehoahaz son did evil (AKA Shallum) Jehoiakim Assyrian captivity son of Josiah did evil (AKA Eliakim) Jehoiachin (AKA Coniah son did evil or Jeconiah) Zedekiah son of Josiah did evil (AKA Mattaniah) Babylonian captivity Color Code Legend: King did right King did evil Other.
    [Show full text]
  • (Proverbs XXV 1)?
    University of Pennsylvania ScholarlyCommons Departmental Papers (Jewish Studies) Jewish Studies Program 7-1994 Who Were the “Men of Hezekiah” (Proverbs XXV 1)? Michael Carasik University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/jewishstudies_papers Part of the Biblical Studies Commons, and the Jewish Studies Commons Recommended Citation Carasik, Michael, "Who Were the “Men of Hezekiah” (Proverbs XXV 1)?" (1994). Departmental Papers (Jewish Studies). 16. https://repository.upenn.edu/jewishstudies_papers/16 This paper is posted at ScholarlyCommons. https://repository.upenn.edu/jewishstudies_papers/16 For more information, please contact [email protected]. Who Were the “Men of Hezekiah” (Proverbs XXV 1)? Disciplines Biblical Studies | Jewish Studies This journal article is available at ScholarlyCommons: https://repository.upenn.edu/jewishstudies_papers/16 WHO WERE THE “MEN OF HEZEKIAH” (PROVERBS XXV 1)? by MICHAEL CARASIK Though the word “king” appears more than 30 times in the book of Proverbs, the only Israelite kings actually mentioned by name there are Solomon and Hezekiah. The headings in Prov. 1:1, 10:1 and 25:1 identify the proverbs they introduce as “Solomon’s,” fitting the description of his wisdom in 1 Kings. The emergence of the Israelite wisdom tradition with the consolidation of Solomon’s kingdom is plausible enough—a strong central government needs an educated class of administrators—and indeed such writers as A. Alt and G. von Rad have tried to treat this “Solomonic enlightenment” as a historical fact.1 The consensus of opinion today, how- ever, is better represented by this statement of James L. Crenshaw: “In sum, our examination of the biblical traditions about Solomon’s wisdom discovers no shred of evidence deriving from the era of that king.”2 Instead, wisdom traditions are assumed to have clustered around the literary character of Solomon as the legendary wisest of all men.
    [Show full text]
  • 2 Kings 8:26, 2 Chronicles 22:2, King Ahaziah 22 and 42
    2 Kings 8:26, 2 Chronicles 22:2, King Ahaziah 22 and 42 Introduction The passages in question concern Ahaziah, king of Judah and “the son of Jehoshaphat” 2 Chronicles 22:9 and an apparent discrepancy between them with respect to Ahaziah’s stated age. The passages read as follows. Note carefully the wording with respect to the beginning of Ahaziah’s reign and his one-year reign “in Jerusalem.” Note also the identity of Ahaziah’s mother. “Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother’s name was Athaliah, the daughter of Omri king of Israel” 2 Kings 8:26. “Forty and two years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem. His mother’s name also was Athaliah the daughter of Omri” 2 Chronicles 22:2. This work gives an explanation for the apparent discrepancy between 2 Kings 8:26, 2 Chronicles 22:2 with respect to Ahaziah’s age, 22 versus 42 “when he began to reign.” This explanation draws from the material published by Dr Gerardus Bouw, The Book of Bible Problems, pp 112ff, Dr Peter S. Ruckman, Problem Texts, pp 241ff, the late Dr Dennis Spackman from New Zealand, The Stand, Oct/Nov 2007, pp 35ff and brandplucked.webs.com/kjbarticles.htm How Old was Ahaziah, 22 or 42? by Will Kinney. All four accounts differ in some respects and this account differs slightly from all of them. Nevertheless, this writer is very grateful for the efforts of those other four researchers.
    [Show full text]
  • Jeroboam II Jeroboam, Son of Joash, Was Israel's Most Successful King
    Jeroboam II Jeroboam, son of Joash, was Israel’s most successful king since Solomon, expanding Israelite control into the Transjordan and north into Aramean territory (2 Kgs 14:23–29). His 41-year reign was characterized by unprecedented peace and economic prosperity. Jeroboam’s success was largely the result of a temporary power vacuum in the ancient Near East that allowed both Israel and Judah to assert more control over the region. Aram, also called Syria, was Israel’s main enemy through the late ninth century BC. By the time of Jeroboam, Aram had been weakened by conflicts with Assyria. As a result, Jeroboam was able to conquer territory formerly under the control of Aram, such as Damascus, Hamath, and the Transjordan. The Assyrian Empire didn’t oppose this expansion until the end of Jeroboam’s reign. In the early eighth century BC, Assyrian power waned because of internal conflicts over succession and external threats from north of Mesopotamia; as a result, they paid little attention to the affairs of Syria-Palestine. Egypt was also weak during this time, consumed by civil war. Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (Ho 1:1). Bellingham, WA: Lexham Press. 2:19 The four virtues listed in this verse, combined with the faithfulness mentioned in Hos 2:20, form the essence of Yahweh’s character. Biblical writers frequently mention these virtues together (Exod 34:6; Pss 33:5; 86:15; 89:14; Jer 9:24). Barry, J. D., Mangum, D., Brown, D.
    [Show full text]
  • Elijah the Prophet I Kings 16 29 Ahab Son of Omri Became King Over
    Elijah The Prophet I Kings 16 29A hab son of Omri became king over Israel in the thirty-eighth year of King Asa of Judah, and Ahab son of Omri reigned over Israel in Samaria for twenty-two years. 30A hab son of Omri did what was displeasing to the 31 LORD , more than all who preceded him. Not content to follow the sins of Jeroboam son of Nebat, he took as wife Jezebel daughter of King Ethbaal of the Phoenicians, and he went and served Baal and worshiped him. 32H e erected an altar to Baal in the temple of Baal which he built in Samaria. 33A hab also made a sacred post. Ahab did more to vex the LORD , the God of Israel, than all the kings of Israel who preceded him. 17 Elijah of Tishbi, an inhabitant of Gilead, said 2 to Ahab, “As the LORD lives, the God of Israel whom I serve, there will be no dew or rain except at my bidding.” The 3 word of the LORD came to him: “Leave this place; turn eastward and go into hiding by the Wadi Cherith, which is east of the Jordan. 4Y ou will drink from the wadi, and I have commanded the ravens to feed you there.” … 18 Much later, in the third year, the word of the LORD came to Elijah: “Go, appear before Ahab; then I will send rain upon the earth.” 2T hereupon Elijah set out to appear before Ahab…. 17W hen Ahab caught sight of Elijah, Ahab said to him, “Is that you, you troubler of Israel?” 18H e retorted, “It is not I who have brought trouble on Israel, but you and your father’s House, by forsaking the commandments of the LORD and going after the Baalim.
    [Show full text]
  • Jehu's Violent Coup and the Justification of Violence
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 6 Original Research Jehu’s violent coup and the justification of violence Authors: The putsch carried out by Jehu is one of the most violent stories in the Hebrew Bible. The text 1 Lerato L.D. Mokoena justifies the violence by portraying the rebellion as a case of retributive justice for the death of Esias E. Meyer1 Naboth and as an attempt to purify Yahwism. This article presents a critical reading of the text Affiliations: as well as an overview of how the interpretation of the text changed after the discovery of the 1Department of Old Tel Dan inscription. The article also presents recent views on the history of Yahwism and Testament Studies, Faculty of finally presents the story as a (failed) attempt to justify a coup that was probably only about Theology and Religion, University of Pretoria, acquiring power. Pretoria, South Africa Keywords: Violence; Jehu; Tel Dan; Yahwism; Naboth. Research Project Registration: Project Leader: Esias E. Meyer Project Number: 02364743 Introduction Description: The narrative of 2 Kings 9–10, like many other narratives in the Old Testament, tells a disturbingly Lerato Mokoena is violent tale. This story is part of what was once called the Deuteronomistic History (DH), and there participating in the research are obviously other violent narratives in the DH as well,1 of which the foremost would probably be project, ‘The justification of 2 violence in Hebrew narratives the story of conquest in the book of Joshua. Then there is also the book of Deuteronomy, with a from the Former Prophets’, legal code (Dt 12–26) at its heart that includes, according to Scheffler (2014:582–588), laws that are directed by Prof.
    [Show full text]
  • Notes on 2 Kings 202 1 Edition Dr
    Notes on 2 Kings 202 1 Edition Dr. Thomas L. Constable Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, scope, purpose, genre, style, and theology of 2 Kings, see the introductory section in my notes on 1 Kings. OUTLINE (Continued from notes on 1 Kings) 3. Ahaziah's evil reign in Israel 1 Kings 22:51—2 Kings 1:18 (continued) 4. Jehoram's evil reign in Israel 2:1—8:15 5. Jehoram's evil reign in Judah 8:16-24 6. Ahaziah's evil reign in Judah 8:25—9:29 C. The second period of antagonism 9:30—17:41 1. Jehu's evil reign in Israel 9:30—10:36 2. Athaliah's evil reign in Judah 11:1-20 3. Jehoash's good reign in Judah 11:21—12:21 4. Jehoahaz's evil reign in Israel 13:1-9 5. Jehoash's evil reign in Israel 13:10-25 6. Amaziah's good reign in Judah 14:1-22 7. Jeroboam II's evil reign in Israel 14:23-29 8. Azariah's good reign in Judah 15:1-7 9. Zechariah's evil reign in Israel 15:8-12 10. Shallum's evil reign in Israel 15:13-16 11. Menahem's evil reign in Israel 15:17-22 12. Pekahiah's evil reign in Israel 15:23-26 13. Pekah's evil reign in Israel 15:27-31 Copyright Ó 2021 by Thomas L.
    [Show full text]
  • Chastised Rulers in the Ancient Near East
    Chastised Rulers in the Ancient Near East Dissertation Presented in partial fulfillment of the requirements for the degree doctor of philosophy in the Graduate School of The Ohio State University By J. H. Price, M.A., B.A. Graduate Program in Near Eastern Languages and Cultures The Ohio State University 2015 Dissertation Committee: Samuel A. Meier, Advisor Daniel Frank Carolina López-Ruiz Bill T. Arnold Copyright by J. H. Price 2015 Abstract In the ancient world, kings were a common subject of literary activity, as they played significant social, economic, and religious roles in the ancient Near East. Unsurprisingly, the praiseworthy deeds of kings were often memorialized in ancient literature. However, in some texts kings were remembered for criminal acts that brought punishment from the god(s). From these documents, which date from the second to the first millennium BCE, we learn that royal acts of sacrilege were believed to have altered the fate of the offending king, his people, or his nation. These chastised rulers are the subject of this this dissertation. In the pages that follow, the violations committed by these rulers are collected, explained, and compared, as are the divine punishments that resulted from royal sacrilege. Though attestations are concentrated in the Hebrew Bible and Mesopotamian literature, the very fact that the chastised ruler type also surfaces in Ugaritic, Hittite, and Northwest Semitic texts suggests that the concept was an integral part of ancient near eastern kingship ideologies. Thus, this dissertation will also explain the relationship between kings and gods and the unifying aspect of kingship that gave rise to the chastised ruler concept across the ancient Near East.
    [Show full text]
  • Bible Student Book
    BIBLE STUDENT BOOK 10th Grade | Unit 7 804 N. 2nd Ave. E. Rock Rapids, IA 51246-1759 800-622-3070 www.aop.com Unit 7 | The Divided Kingdom BIBLE 1007 The Divided Kingdom INTRODUCTION |3 1. FROM JEROBOAM TO AHAB 5 JEROBOAM |6 REHOBOAM, ABIJAH, AND ASA |9 NADAB AND SUCCESSORS |11 SELF TEST 1 |13 2. FROM AHAB TO JEHU 15 ELIJAH |16 AHAB |21 JEHOSHAPHAT, AHAZIAH, AND JEHORAM |22 ELISHA |27 JEHORAM, AHAZIAH, AND JEHU |31 SELF TEST 2 |34 3. FROM JEHU TO THE ASSYRIAN CAPTIVITY 37 JEHU, ATHALIA, AND JOASH |38 JEHOAHEZ, JEHOASH, AMAZIAH, AND JEROBOAM (II) |42 AZARIAH, JOTHAM, ZECHARIAH, AHAZ, AND HOSHEA |44 SELF TEST 3 |47 4. THE PROPHETS OF THE PERIOD 49 OBADIAH |50 JOEL |51 JONAH |52 AMOS |53 HOSEA |54 SELF TEST 4 |55 LIFEPAC Test is located in the GLOSSARY center of the booklet. Please |57 remove before starting the unit. |1 The Divided Kingdom | Unit 7 Authors: Charles L. McKay, Th.D. Rudolph Moore, Ph.D. Editor: Richard W. Wheeler, M.A.Ed. Consulting Editor: John L. Booth, Th.D. Revision Editor: Alan Christopherson, M.S. MEDIA CREDITS: Page 6: © James Steidl, iStock, Thinkstock; 16: © Peter Dennis, Thinkstock; 24,39: © Gustav Doré, Doré’s English Bible; 27: © BasPhoto, iStock, Thinkstock; 42: © NickolayV, iStock, Thinkstock; 53: © JupiterImages, Photos.com, Thinkstock. 804 N. 2nd Ave. E. Rock Rapids, IA 51246-1759 © MCMXCVII by Alpha Omega Publications, Inc. All rights reserved. LIFEPAC is a registered trademark of Alpha Omega Publications, Inc. All trademarks and/or service marks referenced in this material are the property of their respective owners.
    [Show full text]
  • Prophetic Conflicts in the Deuteronomistic History 申命記史書における預言論争
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE 2018 年度 博士学位申請論文 Prophetic Conflicts in the Deuteronomistic History 申命記史書における預言論争 指導教授 長谷川修一 立教大学大学院キリスト教学研究科博士課程後期課程 Daewook Kim CONTENTS 1. Introduction 1.1. Aims of the Study 1.2. Texts 1.3. The Deuteronomistic History 1.4. Monotheism and Syncretism 1.5. Methods for the Study 1.5.1. Rhetorical Historiography 1.5.2. Integrating Diachronic and Synchronic Approaches 1.5.3. Relationship between Texts 1.5.4. Extra-Biblical Texts and Archaeological Data 1.6. A Review of Previous Study 2. Saul, the Dead Samuel and the Woman (1 Samuel 28:3–25) 2.1. Literary Analysis 2.1.1. The Structure of the Narrative 2.1.2. Condemnation of Saul 2.1.3. Samuel and the Woman 2.1.4. David, the True King 2.2. Date 2.3. Religious Setting and Rhetorical Purposes 2.3.1. Segregation אלהים Necromancy and .2.3.2 2.3.3. YHWH’s Prophet in Necromancy 2.3.4. Emphasis on Davidic Succession 2.4. Summary 3. The Old Prophet’s Deceit, Jeroboam’s Golden Calves and the Disobedience of the Man of God (1 Kings 12:25–13:34) 3.1. Literary Analysis 3.1.1. Who is the True Prophet? 3.1.2. Jeroboam and the Old Prophet 3.1.3. YHWH’s Prohibitions 3.2. Date 3.3. Religious Setting and Rhetorical Purposes 3.3.1. The Origin of the Golden Calves 3.3.2. Opposition to Syncretism 3.3.3. Rejection of Poly-Yahwism 3.4.
    [Show full text]
  • Jehoram and Ahaziah Once Again
    ANOTHER SHAKINGOF JEHOSHAPHAT’S FAMILYTREE: JEHORAM AND AHAZIAH ONCE AGAIN by W. BOYD BARRICK Billings This essay reexamines the genealogical relationships of Jehoram and Ahaziah of Judah to each other, to their predecessor Jehoshaphat, and to the House of Omri in (North-)Israel. According to most historical reconstructions, Jehoram was the natural son of Jehoshaphat and an unnamed spouse, and Ahaziah was the natural son of Jehoram and Athaliah. The relevant biblical data are anything but clear, however, and this proposal and the alternatives heretofore advanced are not entirely satisfactory. The data and the problems 2 Kgs. viii 17 reports that Jehoram b. Jehoshaphat came to the throne at 32 years of age (hereinafter “yoa”). This datum coupled with the regnal data given for Jehoshaphat in 1 Kgs. xxii 42 means that Jehoshaphat was about 28 yoa ([35 yoa + 25 years of reign] - 32 yoa) at his birth. The average age of the fteen Judahite royal fathers from Jehoshaphat to Jehoiakim at the birth of their successors is 24.73 yoa. 1 The ages of the fathers of ve kings, however, are suspiciously high (Jotham, Manasseh, and Amon would have been born when their respective fathers were 43 yoa, 42 yoa, and 45 yoa, advanced ages for the time, whether or not they were rst-born sons; Amaziah’s 38 yoa is also substantially above the average) or low (Ahaz’s 11 yoa at Hezekiah’s birth is physiologically dubious). 2 Jehoshaphat’s age at Jehoram’s birth also is suspiciously high, but for di Verent reasons 1 Calculatedfrom thedata given in 1Kgs.xxii 42; 2Kgs.viii 17, 26; xii 1-2; xiv 2; xv 2, 33; xvi 2; xviii 2; xxi 1, 10; xxii 2; xxiii 31, 36; xxiv 8, 18.
    [Show full text]