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Nach YomiII Kings · מלכים ב׳Chapter 11

II Kings 11

מלכים ב׳ פרק י״א

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 11 of 25 | Day: 133 of 742

Date: June 24, 2026

קלאוד על הנ״ך

Chapter 11 is one of the great hinge-points of the book of Kings, the moment when the Davidic dynasty comes within a hair of extinction and is rescued by the courage of a princess and the statesmanship of a priest. With Ahaziah of Judah dead at Jehu’s hands (chapter 9), his mother Athaliah — daughter of Ahab and Jezebel, and thus the agent of the house of Omri planted in Jerusalem — seizes the throne and sets out to destroy “all the royal stock” (kol zera ha-mamlacha). She is the only woman to reign over Judah, and she does so by attempting to annihilate the very line through which the covenantal promise to David was to be fulfilled. The chapter is structured as a slow, six-year suspense and a single explosive day: the hiding of the infant, the long silence, and then the coordinated coup that restores the rightful king and ends the usurper.

The hero of the rescue is Jehosheba (Yehosheva), daughter of King Joram and sister of the slain Ahaziah, who steals the infant Joash from among the doomed princes and hides him “in the bedroom” (ba-chadar ha-mittot). Rashi, drawing on Chronicles, explains that Jehosheba was the wife of the high priest Jehoiada, which is why she had access to the Temple precincts; the child is therefore concealed for six years within the House of God itself (verse 3), even as Athaliah reigns over the land. There is a quiet theological irony here that the classical commentators savor: the Temple, the place Athaliah’s family had tried to displace with the worship of Baal, becomes the hidden cradle of the legitimate king. Radak preserves the tradition that the conspirators who knew the secret guarded it faithfully for all six years.

The bulk of the chapter (verses 4-12) is given over to Jehoiada’s meticulous military choreography, and the Gemara and the commentators labor to map its details onto the architecture and personnel of the Temple. Jehoiada summons the chiefs of hundreds of the Carites and the guards, binds them by oath, and divides the priestly and Levitical watches — those entering for the week and those leaving — into thirds, stationing them at the palace, the Sur Gate (which Metzudat David, citing Chazal, identifies with the eastern “Foundation Gate” of many names), and the gate behind the runners. The care taken is striking: the verses repeatedly stress that the king is to be surrounded “on every side” and protected “in his comings and goings.” When the moment comes, Jehoiada brings out the boy, places upon him the crown and “the testimony” (ha-edut) — which Rashi and Metzudat David take to be a Torah scroll (per Deuteronomy 17), while Chazal in Avodah Zara read the crown itself as the testimony that fits only one worthy of kingship — and the people anoint Joash and cry “Long live the king.”

The climax is swift and grimly satisfying. Athaliah hears the noise, rushes into the Temple, sees the boy standing by the pillar “as was the custom,” and tears her garments crying “Treason, treason!” (kesher, kesher). Jehoiada, unwilling to defile the sanctuary with her blood, orders her removed “between the ranks” and killed at the horses’ entrance to the palace — a fitting end, the commentators note, for one who came to power through slaughter. The chapter then closes the theological circle: Jehoiada solemnizes a threefold covenant binding God, king, and people, the people demolish the temple of Baal and kill its priest Mattan before its own altars, and the priest restores the Temple watches that Athaliah had abolished. The final verse — “all the people of the land rejoiced, and the city was quiet” (ve-ha-ir shakata) — signals not merely the end of a coup but the restoration of right order: the Davidic line preserved, the covenant renewed, and idolatry uprooted from Jerusalem.

פרק י״א · Chapter 11

פסוק א׳ · Verse 1

Hebrew:

וַֽעֲתַלְיָה֙ אֵ֣ם אֲחַזְיָ֔הוּ (וראתה) [רָאֲתָ֖ה] כִּ֣י מֵ֣ת בְּנָ֑הּ וַתָּ֙קׇם֙ וַתְּאַבֵּ֔ד אֵ֖ת כׇּל־זֶ֥רַע הַמַּמְלָכָֽה׃

English:

When Athaliah, the mother of Ahaziah, learned that her son was dead, she promptly killed off all who were of royal stock.

With her son Ahaziah dead, Athaliah -- daughter of Ahab and Jezebel -- seizes power and sets out to destroy all the royal Davidic line. Metzudat David explains her motive was to reign herself with no claimant left to challenge her; the chapter thus opens with the dynasty of David on the brink of extinction.

פסוק ב׳ · Verse 2

Hebrew:

וַתִּקַּ֣ח יְהוֹשֶׁ֣בַע בַּת־הַמֶּֽלֶךְ־י֠וֹרָ֠ם אֲח֨וֹת אֲחַזְיָ֜הוּ אֶת־יוֹאָ֣שׁ בֶּן־אֲחַזְיָ֗ה וַתִּגְנֹ֤ב אֹתוֹ֙ מִתּ֤וֹךְ בְּנֵֽי־הַמֶּ֙לֶךְ֙ (הממותתים) [הַמּ֣וּמָתִ֔ים] אֹת֥וֹ וְאֶת־מֵינִקְתּ֖וֹ בַּחֲדַ֣ר הַמִּטּ֑וֹת וַיַּסְתִּ֧רוּ אֹת֛וֹ מִפְּנֵ֥י עֲתַלְיָ֖הוּ וְלֹ֥א הוּמָֽת׃

English:

But Jehosheba, daughter of King Joram and sister of Ahaziah, secretly took Ahaziah’s son Joash away from among the princes who were being slain, and [put]a[put] Cf. 2 Chron. 22.11. him and his nurse in a bedroom. And theybthey Cf. 2 Chron. 22.11 “she.” kept him hidden from Athaliah so that he was not put to death.

Jehosheba, daughter of King Joram and sister of Ahaziah, rescues the infant Joash by stealing him from among the princes about to be slain and hiding him with his nurse. Rashi, citing Chronicles, notes that Jehosheba was the wife of the high priest Jehoiada, which gave her access to the Temple chambers where the child could be concealed.
▶Commentaries (1)
רש״יRashi
בַּחֲדַר הַמִּטּוֹת. בַּעֲלִיַּת בֵּית קָדְשֵׁי הַקֳּדָשִׁים, כְּמָה שֶׁהוּא אוֹמֵר: וַיְהִי אִתָּהּ בֵּית ה' מִתְחַבֵּא וְגוֹ', עָלָיו אָמַר דָּוִד: כִּי יִצְפְּנֵנִי בְּסֻכֹּה יַסְתִּירֵנִי בְּסֵתֶר אָהֳלוֹ. וְקוֹרֵא אוֹתָהּ חֲדַר הַמִּטּוֹת, עַל שֵׁם: בֵּין שָׁדַי יָלִין. וְזֶהוּ שֶׁיִּסֵּד רַבִּי אֱלִיעֶזֶר: נִפֵּץ חֲדַר הַמִּטּוֹת, חָרְבַּן בֵּיתְךָ יְכַפֵּר עֲלֵיהֶם.
Into the bed-chamber'room. In the attic of the Holy of Holies,1In II Divrei Hayomim 22:11 it indicates that Yehosheva was the wife of Yehoyada the chief kohein, and she therefore had access to the chambers in the Beis Hamikdosh. as it states, "And he remained with her in the Beis [Hamikdosh] of Adonoy, hiding, etc."2Below v. 3. Concerning him Dovid said, "For He will hide me in His Tabernacle … He will conceal me in the shelter of His Tent."3Tehillim 27:5. He calls it the "bed-chamber" in accordance with, "Between my breasts He lodges."4Shir Hashirim 1:13.5The Holy Presence rested between the two staves of the Ark within the Holy of Holies. The staves protruded into the curtain like a woman's breasts. See Rashi I Melochim 8:8 and Maseches Yoma 54a. This is what Rabbi Eliezer6Rashi is referring to Rabbi Elazar Hakalir, the author of this poetic liturgy. instituted, [May He remember for atonement] "the destruction of the bed-chamber," [i.e.,] "May the destruction of Your Beis [Hamikdosh] atone for them."

פסוק ג׳ · Verse 3

Hebrew:

וַיְהִ֤י אִתָּהּ֙ בֵּ֣ית יְהֹוָ֔ה מִתְחַבֵּ֖א שֵׁ֣שׁ שָׁנִ֑ים וַעֲתַלְיָ֖ה מֹלֶ֥כֶת עַל־הָאָֽרֶץ׃ {פ}

English:

He stayed with her for six years, hidden in the House of GOD,cin the House of GOD Jehosheba was the wife of the high priest Jehoiada; cf. 2 Chron. 22.11. while Athaliah reigned over the land.

Joash remains hidden in the House of God for six years while Athaliah rules the land. Metzudat David explains that Jehosheba, as the high priest's wife, regularly dwelt in the Temple, making it a natural and undetectable hiding place for the rightful heir.

פסוק ד׳ · Verse 4

Hebrew:

וּבַשָּׁנָ֣ה הַ֠שְּׁבִיעִ֠ית שָׁלַ֨ח יְהוֹיָדָ֜ע וַיִּקַּ֣ח ׀ אֶת־שָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] לַכָּרִי֙ וְלָ֣רָצִ֔ים וַיָּבֵ֥א אֹתָ֛ם אֵלָ֖יו בֵּ֣ית יְהֹוָ֑ה וַיִּכְרֹת֩ לָהֶ֨ם בְּרִ֜ית וַיַּשְׁבַּ֤ע אֹתָם֙ בְּבֵ֣ית יְהֹוָ֔ה וַיַּ֥רְא אֹתָ֖ם אֶת־בֶּן־הַמֶּֽלֶךְ׃

English:

In the seventh year, Jehoiada sent for the chiefs of the hundreds of the CaritesdCarites Perhaps the Cherethites (cf. 2 Sam. 20.23) or the Carians. They were members of the king’s bodyguard. and of the guards, and had them come to him in the House of GOD. He made a pact with them, exacting an oath from them in the House of GOD, and he showed them the king’s son.

In the seventh year Jehoiada the priest acts: he summons the chiefs of hundreds of the Carites and guards into the Temple, binds them by oath, and reveals the king's son to them. Metzudat David identifies these officers as drawn from the kohanim and Levi'im, and Rashi explains the covenant was a pact to help crown the hidden prince.
▶Commentaries (1)
רש״יRashi
לַכָּרִי. שָׂרֵי הַמֵּאוֹת לַגִּבּוֹרִים, וְשָׂרֵי מֵאוֹת לָרָצִים. וּלְשׁוֹן כָּרִי שֶׁלֹּא אָמַר לַכָּרִים, שֵׁם דָּבָר שֶל קְבוּצַת הַגִּבּוֹרִים, ברני"ר בְּלַעַ"ז. וַיִּכְרֹת לָהֶם בְּרִית. שֶׁיִּהְיוּ בְּעֶזְרָתוֹ, לְהַמְלִיךְ אֶת בֶּן הַמֶּלֶךְ.
The mighty warriors. The officers of the hundreds of the mighty warriors and the officers of the hundreds of the runners. The expression כָּרִי is used, and not כָּרִים,7Which is the plural of כָּרִי. because [כָּרִי] is a noun, [meaning] a company of mighty warriors, barned, in O.F. He made a covenant with them. That they will help him in crowning the king's son.

פסוק ה׳ · Verse 5

Hebrew:

וַיְצַוֵּ֣ם לֵאמֹ֔ר זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּן הַשְּׁלִשִׁ֤ית מִכֶּם֙ בָּאֵ֣י הַשַּׁבָּ��ת וְשֹׁ֣מְרֵ֔י מִשְׁמֶ֖רֶת בֵּ֥ית הַמֶּֽלֶךְ׃

English:

He instructed them: “This is what you must do: One-third of those who are on duty for the week shall maintain guardeshall maintain guard Heb. “and who keep guard.” over the royal palace;

Jehoiada lays out his plan, assigning the incoming weekly Temple watch to guard duty. Rashi and Metzudat David explain that the priestly and Levitical watches rotated on Shabbat, and Jehoiada divided the entering watch into thirds, stationing one part to guard the palace against any attempt on the king's life.
▶Commentaries (1)
רש״יRashi
הַשְּׁלִשִׁית מִכֶּם בָּאֵי הַשַּׁבָּת. הַמִּשְׁמָרוֹת הָיוּ מִתְחַדְּשׁוֹת וּבָאוֹת בְּשַׁבָּת, מִשְׁמְרוֹת כְּהֻנָּה וּלְוִיָּה, אַחַת נִכְנֶסֶת וְאַחַת יוֹצֵאת, וְצִוָּה אֶת הַמִּשְׁמָר הַנִּכְנָס לְהִתְחַלֵּק לִשְׁלשָׁה חֲלָקִים, הַשְּׁלִישִׁית בְּבֵית הַמֶּלֶךְ, לִשְׁמֹר שֶׁלֹּא יַעֲמֹד אִישׁ עַל הַמֶּלֶךְ לְהָרְגוֹ.
One third of you of those who come on Shabbos. The watches would be renewed on Shabbos,8See Mishnayos Maseches Taanis 2:6,7. There were twenty-four families of kohanim and Leviyim that served in rotation in the Beis Hamikdosh. They changed places on Shabbos. the watches of the kohanim and Leviyim. one would enter and one would leave. He ordered the watch that was entering, to divide into three parts, one third in the king's palace, to guard that no one rise up against the king to assassinate him.9I.e., Yoash.

פסוק ו׳ · Verse 6

Hebrew:

וְהַשְּׁלִשִׁית֙ בְּשַׁ֣עַר ס֔וּר וְהַשְּׁלִשִׁ֥ית בַּשַּׁ֖עַר אַחַ֣ר הָרָצִ֑ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת הַבַּ֖יִת מַסָּֽח׃

English:

another third shall be [stationed] at the Sur Gate;fSur Gate Cf. 2 Chron. 23.5 “Foundation Gate.” and the other third shall be at the gate behind the guards; you shall keep guard over the House on every side.gthe guards; … on every side Meaning of Heb. uncertain.

Two further thirds are posted at the Sur Gate and the gate behind the runners to guard the House on every side. Rashi identifies these as gates of the Temple court, and reads the difficult word masach as a warning to keep watch diligently without letting their attention lapse.
▶Commentaries (1)
רש״יRashi
וְהַשְּׁלִשִׁית בְּשַׁעַר סוּר. הוּא שַׁעַר הַמִּזְרָחִי שֶׁבָּעֲזָרָה, שַׁעַר הַסִּירָה. וְהַשְּׁלִשִׁית בְּשַׁעַר הָרָצִים. אַף הוּא מִשַּׁעֲרֵי הָעֲזָרָה. וְיוֹנָתָן תִּרְגֵּם: בְּתַרְעָא דְּבַתְרוֹהִי תַּרְעָא רָהֲטַיָּא. וְשַׁעַר הָרָצִים, דֶּרֶךְ שָׁם בָּאִין מִבֵּית הַמֶּלֶךְ לְבֵית הַמִּקְדָּשׁ, כְּמָה שֶׁנֶּאֱמַר בְּסוֹף הָעִנְיָן, וְאוֹתוֹ שַׁעַר הָעֲזָרָה שֶׁנֶּאֱמַר אַחֲרָיו שַׁעַר הָרָצִים, קְרָאוֹ בְּדִבְרֵי הַיָּמִים: שַׁעַר הַסִּפִּים. וּשְׁמַרְתֶּם אֶת מִשְׁמֶרֶת הַבַּיִת מַסָּח. שְׁמִירָה זוֹ צִוָּם עַל הַחֵלֶק הָרִאשׁוֹן שֶׁאָמַר עָלָיו וְשָׁמְרוּ אֶת מִשְׁמֶרֶת בֵּית הַמֶּלֶךְ. מַסָּח. שִׁמְרוּהוּ מְאֹד, שֶׁלֹּא תַסִּיחוּ דַעְתְּכֶם, לְשׁוֹן נוֹאָשׁ, שֶׁלֹּא יְהֵא יֵאוּשׁ בַּדָּבָר, וּמֵ"ם שֶׁל מַסָּח מִן הַיְסוֹד.
one third in the Sur Gate, the eastern gate of the Temple court, the Hasirah Gate. [6.] And one third [will be] at the gate behind the runners. That too was one of the gates of the Temple court. [Targum] Yonoson rendered, "בְּתַרְעָא דְּבַתְרוֹהִי תַּרְעָא רָהֲטַיָּא, [=the gate which was behind the Gate of the Runners]." Through the Gate of the Runners one would go from the royal palace to the Beis Hamikdosh, as it is stated at the end of this matter. And that gate of the Temple court, about which it is stated at the gate behind the runners,10See below, v. 6. was called in Divrei Hayomim, "the Gate of the Sippim."11II Divrei Hayomim 23:4. And you shall keep the watch of the palace without taking your mind off it. This watch he commanded the first group, concerning whom he said, "will keep watch of the king's palace."12See above, v. 5. Without taking your mind off it. Guard it very diligently, that you do not take your mind off it, an expression of "despair [=ננוֹאָשׁ],"13I Shmuel 27:1. that there should be no despair in this matter. The 'מ' of מַסָּח is part of the root.14I.e., The 'מ' is not a prefix meaning "from."

פסוק ז׳ · Verse 7

Hebrew:

וּשְׁתֵּ֤י הַיָּדוֹת֙ בָּכֶ֔ם כֹּ֖ל יֹצְאֵ֣י הַשַּׁבָּ֑ת וְשָׁ֥מְר֛וּ אֶת־מִשְׁמֶ֥רֶת בֵּית־יְהֹוָ֖ה אֶל־הַמֶּֽלֶךְ׃

English:

The two divisions of yours who are off duty this week shall keep guard over the House of GOD for the protection of the king.

The two remaining divisions -- those off duty that week -- are assigned to guard the Temple itself for the protection of the king. Rashi notes that this elaborate deployment was needed only for the first Shabbat, until Athaliah was killed and her supporters fled the city.
▶Commentaries (1)
רש״יRashi
וּשְׁתֵּי הַיָּדוֹת בָּכֶם. שֶׁאָמַרְתִּי שֶׁיְּהֵא בְּשַׁעַר סוּר וּבְשַׁעַר הָרָצִים, וְעִמָּהֶם כָּל יוֹצְאֵי הַשַּׁבָּת, כָּל אַנְשֵׁי מִשְׁמָר הַיּוֹצֵא. וְשָׁמְרוּ אֶת מִשְׁמֶרֶת בֵּית ה' אֶל הַמֶּלֶךְ. שֶׁלֹּא יְבוֹאֵהוּ נֶזֶק מִתּוֹךְ בֵּית ה', וְלֹא הֻצְרַךְ לְכָל זֹאת אֶלָּא שַׁבָּת רִאשׁוֹנָה, עַד שֶׁהוּמְתָה עֲתַלְיָה, וּבָרְחוּ עוֹזְרֶיהָ מִן הָעִיר.
The two groups of you. Who I said should be in the Sur Gate and in the Gate of the Runners, and with them all those who leave on Shabbos, [i.e.,] all the men of the departing watch. Will guard Beis [Hamikdosh] of Adonoy for the king. That no harm befall him from within the Beis [Hamikdosh] of Adonoy. He did not require all this except for the first Shabbos, until Atalyoh was killed and her allies fled from the city.

פסוק ח׳ · Verse 8

Hebrew:

וְהִקַּפְתֶּ֨ם עַל־הַמֶּ֜לֶךְ סָבִ֗יב אִ֚ישׁ וְכֵלָ֣יו בְּיָד֔וֹ וְהַבָּ֥א אֶל־הַשְּׂדֵר֖וֹת יוּמָ֑ת וִֽהְי֥וּ אֶת־הַמֶּ֖לֶךְ בְּצֵאת֥וֹ וּבְבֹאֽוֹ׃

English:

You shall surround the king on every side, with your arms at the ready; and whoever breaks through the ranks shall be killed. Stay close to the king in his comings and goings.”

Jehoiada commands the guards to surround the king with weapons ready and to kill anyone who breaks through the ranks (ha-sederot), staying close to him at all times. Rashi explains the sederot as the passage by which the king would move from the palace to the Temple, where any intruder was to be assumed an assassin.
▶Commentaries (1)
רש״יRashi
וְהַבָּא אֶל הַשְּׂדֵרוֹת. אִישׁ נָכְרִי שֶׁיָּבֹא לְתוֹךְ הַמָּחוֹז הַקָּרוּי שְׂדֵרוֹת, וְהוּא מְקוֹם מְבוֹא הַמֶּלֶךְ מִבֵּיתוֹ לְבֵית ה'. וְלֹא יָדַעְתִּי מַהוּ לְשׁוֹן שְׂדֵרוֹת. וְיוֹנָתָן תִּרְגֵּם: סוּדְרִיָא.
And whoever breaks the ranks. A stranger who comes within the boundary called "שדרות,"15Any stranger entering this area was suspected of being Atalyoh's ally who was seeking to assassinate the king.—Metzudas Dovid which is the place of the king's entry from his palace to the Beis [Hamikdosh] of Adonoy. I do not know the origin of the word "שְׂדֵרוֹת," but [Targum] Yonoson rendered it "סוּדְרִיָא."16Targum substitutes a 'ש' for the 'ס'. It was sort of a passage from the palace to the Beis Hamikdosh.

פסוק ט׳ · Verse 9

Hebrew:

וַֽיַּעֲשׂ֞וּ שָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] כְּכֹ֣ל אֲשֶׁר־צִוָּה֮ יְהוֹיָדָ֣ע הַכֹּהֵן֒ וַיִּקְחוּ֙ אִ֣ישׁ אֶת־אֲנָשָׁ֔יו בָּאֵ֣י הַשַּׁבָּ֔ת עִ֖ם יֹצְאֵ֣י הַשַּׁבָּ֑ת וַיָּבֹ֖אוּ אֶל־יְהוֹיָדָ֥ע הַכֹּהֵֽן׃

English:

The chiefs of hundreds did just as Jehoiada ordered: Each took his men—those who were on duty that week and those who were off duty that week—and they presented themselves to Jehoiada the priest.

The chiefs of hundreds carry out Jehoiada's orders exactly, each gathering his men from both the incoming and outgoing watches and presenting themselves to the priest. Metzudat David and Radak stress that each officer brought his own assigned men, executing the plan in disciplined coordination.

פסוק י׳ · Verse 10

Hebrew:

וַיִּתֵּ֨ן הַכֹּהֵ֜ן לְשָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] אֶֽת־הַחֲנִית֙ וְאֶת־הַשְּׁלָטִ֔ים אֲשֶׁ֖ר לַמֶּ֣לֶךְ דָּוִ֑ד אֲשֶׁ֖ר בְּבֵ֥ית יְהֹוָֽה׃

English:

The priest gave the chiefs of hundreds King David’s spearshspears Cf. 2 Chron. 23.9, which adds “and shields.” and quivers that were kept in the House of GOD.

Jehoiada arms the officers with King David's spears and quivers that had been stored in the House of God. Metzudat David and Radak explain that David had consecrated these weapons -- spoils of his wars -- and deposited them in the Temple treasuries, where they now served to defend his endangered descendant.

פסוק י״א · Verse 11

Hebrew:

וַיַּעַמְד֨וּ הָרָצִ֜ים אִ֣ישׁ ׀ וְכֵלָ֣יו בְּיָד֗וֹ מִכֶּ֨תֶף הַבַּ֤יִת הַיְמָנִית֙ עַד־כֶּ֤תֶף הַבַּ֙יִת֙ הַשְּׂמָאלִ֔ית לַמִּזְבֵּ֖חַ וְלַבָּ֑יִת עַל־הַמֶּ֖לֶךְ סָבִֽיב׃

English:

The guards, with their arms at the ready, stationed themselves—from the south end of the House to the north end of the House, at the altar and the House—to guard the king on every side.

The guards take up their positions with weapons ready, ranged across the width of the Temple court from one side of the House to the other, surrounding the king. Metzudat David explains that the runners stood in addition to the weekly watches, forming a protective ring around the boy-king at the altar and the Sanctuary.

פסוק י״ב · Verse 12

Hebrew:

וַיּוֹצִ֣א אֶת־בֶּן־הַמֶּ֗לֶךְ וַיִּתֵּ֤ן עָלָיו֙ אֶת־הַנֵּ֙זֶר֙ וְאֶת־הָ֣עֵד֔וּת וַיַּמְלִ֥כוּ אֹת֖וֹ וַיִּמְשָׁחֻ֑הוּ וַיַּ֨כּוּ־כָ֔ף וַיֹּאמְר֖וּ יְחִ֥י הַמֶּֽלֶךְ׃ {ס}        

English:

[Jehoiada] then brought out the king’s son, and placed upon him the crown and the insignia.iinsignia Meaning of Heb. uncertain. They anointed him and proclaimed him king; they clapped their hands and shouted, “Long live the king!”

Jehoiada brings out the king's son, places on him the crown and 'the testimony' (ha-edut), and the people anoint and acclaim him with shouts of 'Long live the king.' Rashi and Metzudat David identify the edut as a Torah scroll (per Deuteronomy 17), while Radak records Chazal's tradition that the crown itself fit only one truly worthy of kingship; Radak also notes Joash was anointed -- unusual for a hereditary king -- because of Athaliah's contested seizure of the throne.
▶Commentaries (1)
רש״יRashi
אֶת הַנֵּזֶר וְאֶת הָעֵדוּת. סֵפֶר הַתּוֹרָה, כְּמוֹ שֶׁכָּתוּב: וְהָיְתָה עִמּוֹ וְקָרָא בוֹ כָּל יְמֵי חַיָּיו. וְרַבּוֹתֵינוּ אָמְרוּ: הַנֵּזֶר הוּא הָעֵדוּת, שֶׁכָּל הָרָאוּי לַמַּלְכוּת הוֹלַמְתּוֹ, וְשֶׁאֵינוֹ רָאוּי לַמַּלְכוּת אֵינָהּ הוֹלַמְתּוֹ.
[Placed] the crown on him and [gave him] the Testimony. The Torah Scroll, as it is written, "And it shall be with him, and he shall read in it all the days of his life."17Devorim 17:19. Adonoy king must always have a Torah Scroll with him at all times. Therefore, the Torah Scroll acts as a testimony of royalty. Alternatively, the Torah Scroll is referred to as "testimony." See Shemos 25:16 and Rashi there.—Metzudas Dovid18Alternatively, עֵדוּת refers to the royal robes.—Radak And our Rabbis stated that the crown itself was the "testimony," for it would fit anyone who is fit for the throne, but it would not fit anyone unfit for the throne.19See Maseches Avodah Zarah 44a, and Rashi there.

פסוק י״ג · Verse 13

Hebrew:

וַתִּשְׁמַ֣ע עֲתַלְיָ֔ה אֶת־ק֥וֹל הָרָצִ֖ין הָעָ֑ם וַתָּבֹ֥א אֶל־הָעָ֖ם בֵּ֥ית יְהֹוָֽה׃

English:

When Athaliah heard the shouting of the guards [and] the people, she came out to the people in the House of GOD.

Athaliah hears the noise of the guards and the people and comes out to them in the House of God. Metzudat David reads the phrase as the sound of the people rushing in celebration, the commotion that draws the usurper toward her undoing.

פסוק י״ד · Verse 14

Hebrew:

וַתֵּ֡רֶא וְהִנֵּ֣ה הַמֶּ֩לֶךְ֩ עֹמֵ֨ד עַֽל־��ָעַמּ֜וּד כַּמִּשְׁפָּ֗ט וְהַשָּׂרִ֤ים וְהַחֲצֹֽצְרוֹת֙ אֶל־הַמֶּ֔לֶךְ וְכׇל־עַ֤ם הָאָ֙רֶץ֙ שָׂמֵ֔חַ וְתֹקֵ֖עַ בַּחֲצֹֽצְר֑וֹת וַתִּקְרַ֤ע עֲתַלְיָה֙ אֶת־בְּגָדֶ֔יהָ וַתִּקְרָ֖א קֶ֥שֶׁר קָֽשֶׁר׃

English:

She looked about and saw the king standing by the pillar, as was the custom, the chiefs with their trumpets beside the king, and all the people of the land rejoicing and blowing trumpets. Athaliah rent her garments and cried out, “Treason, treason!”

Athaliah sees Joash standing by the pillar 'as was the custom,' the chiefs and trumpets beside him and the people rejoicing, and she tears her garments crying 'Treason, treason!' (kesher, kesher). Rashi explains the pillar as the king's designated standing place in the Temple, and that her doubled cry expresses the panic of one who realizes a revolt has succeeded.
▶Commentaries (1)
רש״יRashi
הָעַמּוּד. הוּא מַעֲמַד הַמֶּלֶךְ בְּבֵית ה'. קֶשֶׁר קָשֶׁר. מֶרֶד מֶרֶד יֵשׁ כָּאן.
On the pedestal. That is the king's platform in the Beis [Hamikdosh] of Adonoy.20Alternatively, עַמּוּד merely refers to a location in that area that was set aside for the king. "A revolt! A revolt!" Revolt. There is a revolt here.

פסוק ט״ו · Verse 15

Hebrew:

וַיְצַו֩ יְהוֹיָדָ֨ע הַכֹּהֵ֜ן אֶת־שָׂרֵ֥י (המאיות) [הַמֵּא֣וֹת ׀] פְּקֻדֵ֣י הַחַ֗יִל וַיֹּ֤אמֶר אֲלֵיהֶם֙ הוֹצִ֤יאוּ אֹתָהּ֙ אֶל־מִבֵּ֣ית לַשְּׂדֵרֹ֔ת וְהַבָּ֥א אַחֲרֶ֖יהָ הָמֵ֣ת בֶּחָ֑רֶב כִּ֚י אָמַ֣ר הַכֹּהֵ֔ן אַל־תּוּמַ֖ת בֵּ֥ית יְהֹוָֽה׃

English:

Then the priest Jehoiada gave the command to the army officers, the chiefs of hundreds, and said to them, “Take her out between the ranksjbetween the ranks Meaning of Heb. uncertain. and, if anyone follows her, put him to the sword.” For the priest thought: “Let her not be put to death in the House of GOD.”

Jehoiada orders the officers to take Athaliah out 'between the ranks' and to kill anyone who follows her, insisting she not be put to death within the House of God. Rashi explains she was to be led out through the guarded passage so she could find no allies, and Metzudat David notes this is why she was not killed on the spot.
▶Commentaries (1)
רש״יRashi
הוֹצִיאוּ אֹתָהּ. מִבֵּית הַמִּקְדָּשׁ לִשְׂדֵרוֹת, וְהֵבִיאוּ אוֹתָהּ דֶּרֶךְ בֵּית הַשְּׂדֵרוֹת לְבֵית הַמֶּלֶךְ, וְאַל תַּנִּיחוּהָ לָצֵאת דֶּרֶךְ מוֹצָא הָעֲזָרָה אֶל הָעִיר, פֶּן תִּמְצָא עוֹזְרִים וּמִתְחַבְּרִים אֵלֶיהָ. וְהַבָּא אַחֲרֶיהָ. בְּעֶזְרָתָהּ. הָמֵת בֶּחָרֶב. לְהָמִית בְּחֶרֶב.
"Remove her." Out of the Beis Hamikdosh to the ranks [=שְׂדֵרוֹת] [i.e.,] and bring her by way of the שְׂדֵרוֹת to the king's palace, but do not allow her to leave through the exit of the Temple court through the city, where she might find allies who will join her. And anyone who follows her. To help her. Kill with the sword. To slay with a sword.

פסוק ט״ז · Verse 16

Hebrew:

וַיָּשִׂ֤מוּ לָהּ֙ יָדַ֔יִם וַתָּב֛וֹא דֶּרֶךְ־מְב֥וֹא הַסּוּסִ֖ים בֵּ֣ית הַמֶּ֑לֶךְ וַתּוּמַ֖ת שָֽׁם׃ {ס}        

English:

They cleared a passageway for her and she entered the royal palace through the horses’ entrance: there she was put to death.

The guards clear a passage for Athaliah; she is brought through the horses' entrance to the royal palace and there put to death. Metzudat David and Radak explain that 'they made a place for her' (yadayim) means they opened a path leading her out of the Temple to the palace, where her execution would not defile the sanctuary.
▶Commentaries (1)
רש״יRashi
וַיָשִׂמוּ לָהּ יָדַיִם. מָקוֹם, אשטנצ"א בְּלַעַ"ז.
They made a place for her. A place,21See Devorim 23:13 where the word "יַד" means "a place." aisances, in O.F.

פסוק י״ז · Verse 17

Hebrew:

וַיִּכְרֹ֨ת יְהוֹיָדָ֜ע אֶֽת־הַבְּרִ֗ית בֵּ֤ין יְהֹוָה֙ וּבֵ֤ין הַמֶּ֙לֶךְ֙ וּבֵ֣ין הָעָ֔ם לִהְי֥וֹת לְעָ֖ם לַיהֹוָ֑ה וּבֵ֥ין הַמֶּ֖לֶךְ וּבֵ֥ין הָעָֽם׃

English:

And Jehoiada solemnized the covenant between GOD, on the one hand, and the king and the people, on the other—as well as between the king and the people—that they should be GOD’s people.

Jehoiada solemnizes a covenant binding God, the king, and the people that they should be the Lord's people, and a further covenant between king and people. Rashi and Radak explain the first covenant committed king and nation to follow God and uproot idolatry, and the second established the people's loyalty to the king and the king's duty to fight their battles.
▶Commentaries (1)
רש״יRashi
בֵּין ה' וּבֵין הַמֶּלֶךְ וּבֵין הָעָם. שֶׁיְּהוּ הַמֶּלֶךְ וְהָעָם אַחֲרֵי ה', וְאַחַר כָּךְ בֵּין הַמֶּלֶךְ וּבֵין הָעָם, שֶׁיְּהוּ עֲבָדִים לַמֶּלֶךְ.
Between Adonoy and between the king and the people. That the king and the people will follow Adonoy,22And that they uproot all the idolatry that had become pervasive at the time. and afterwards [he enacted a covenant] between the king and the people that they should be subservient to the king.23And in return the king will wage wars for the people.—Metzudas Dovid

פסוק י״ח · Verse 18

Hebrew:

וַיָּבֹ֣אוּ כׇל־עַם֩ הָאָ֨רֶץ בֵּית־הַבַּ֜עַל וַֽיִּתְּצֻ֗הוּ אֶת־מִזְבְּחֹתָ֤ו וְאֶת־צְלָמָיו֙ שִׁבְּר֣וּ הֵיטֵ֔ב וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֣י הַֽמִּזְבְּח֑וֹת וַיָּ֧שֶׂם הַכֹּהֵ֛ן פְּקֻדֹּ֖ת עַל־בֵּ֥ית יְהֹוָֽה׃

English:

Thereupon all the people of the land went to the temple of Baal. They tore it down and smashed its altars and images to bits, and they slew Mattan, the priest of Baal, in front of the altars. [Jehoiada] the priest then placed guards over the House of GOD.

The people storm the temple of Baal, tear it down, smash its altars and images, kill Mattan the priest of Baal before the altars, and Jehoiada restores guards over the House of God. Rashi explains that Athaliah had abolished the proper Temple watches, which Jehoiada now reinstated according to David's original arrangement.
▶Commentaries (1)
רש״יRashi
פְּקֻדֹּת. מְמֻנִּים לִשְׁמֹר בִּמְקוֹם מִשְׁמַרְתָּם כְּהִלְכָתָן, כִּי עֲתַלְיָהוּ בִּטְּלָה אֶת סֵדֶר מִשְׁמְרוֹת הַבַּיִת.
Assignments. Appointed to watch at the location of their watch according to their charge, because Atalyohu had abolished the order of the watches in the Beis [Hamikdosh].24See II Divrei Hayomim 24:7.

פסוק י״ט · Verse 19

Hebrew:

וַיִּקַּ֣ח אֶת־שָׂרֵ֣י הַ֠מֵּא֠וֹת וְאֶת־הַכָּרִ֨י וְאֶת־הָרָצִ֜ים וְאֵ֣ת ׀ כׇּל־עַ֣ם הָאָ֗רֶץ וַיֹּרִ֤ידוּ אֶת־הַמֶּ֙לֶךְ֙ מִבֵּ֣ית יְהֹוָ֔ה וַיָּב֛וֹאוּ דֶּרֶךְ־שַׁ֥עַר הָרָצִ֖ים בֵּ֣ית הַמֶּ֑לֶךְ וַיֵּ֖שֶׁב עַל־כִּסֵּ֥א הַמְּלָכִֽים׃

English:

He took the chiefs of hundreds, the Carites,kCarites See note at v. 4. the guards, and all the people of the land, and they escorted the king from the House of GOD into the royal palace by the gate of the guards. And he ascended the royal throne.

Jehoiada leads the officers, the Carites, the guards, and all the people in escorting the new king from the Temple to the palace through the gate of the runners, and Joash takes his seat on the royal throne. Rashi clarifies that they proceeded by way of the Gate of the Runners to the king's palace, completing the public installation of the Davidic heir.
▶Commentaries (1)
רש״יRashi
וַיָּבוֹאוּ דֶּרֶךְ שַׁעַר הָרָצִים. אֶל בֵּית הַמֶּלֶךְ.
They came by way of the Gate of the Runners. To the king's palace.25Literally the verse reads "by way of the Gate of the Runners of the king's palace." However, Rashi in v. 5 above explained that the Gate of the Runners was one of the gates of the Temple's court. Therefore Rashi renders the verse as, "by way of the Gate of the Runners to the king's palace." Alternatively, the Gate of the Runners was one of the gates of the king's palace.—Targum

פסוק כ׳ · Verse 20

Hebrew:

וַיִּשְׂמַ֥ח כׇּל־עַם־הָאָ֖רֶץ וְהָעִ֣יר שָׁקָ֑טָה וְאֶת־עֲתַלְיָ֛הוּ הֵמִ֥יתוּ בַחֶ֖רֶב בֵּ֥ית (מלך) [הַמֶּֽלֶךְ]׃ {ס}        

English:

All the people of the land rejoiced, and the city was quiet. As for Athaliah, she had been put to the sword in the royal palace.

All the people rejoice, the city is quiet, and Athaliah has been put to the sword at the royal palace. Metzudat David explains that 'the city was quiet' (ve-ha-ir shakata) because with Athaliah dead there was no longer anyone to stir up war, and the restoration of the Davidic king brought peace to Jerusalem.

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