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Nach YomiII Kings · מלכים ב׳Chapter 14

II Kings 14

מלכים ב׳ פרק י״ד

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 14 of 25 | Day: 136 of 742

Date: June 27, 2026

קלאוד על הנ״ך

Chapter 14 interleaves the reigns of Amaziah of Judah and the two Israelite kings Jehoash and Jeroboam II, tracing how a king’s early righteousness and military success can curdle into the arrogance that destroys him. Amaziah, son of the murdered Joash, “did what was pleasing to God, but not like his forefather David” (verse 3) — a qualified praise the commentators read against the fuller account in Chronicles. His first recorded act is one of restraint within justice: having secured the throne, he executes the courtiers who killed his father but spares their children, “in accordance with what is written in the Book of the Teaching of Moses” — the verse from Deuteronomy 24 that parents shall not die for children nor children for parents. Radak notes that the Sages derived from this same verse the disqualification of close relatives as witnesses, but that its plain sense is precisely the principle of individual responsibility that Amaziah here honors, a striking instance of a king governed by Torah law rather than dynastic vengeance.

The turning point is Amaziah’s victory over Edom in the Valley of Salt and his capture of Sela (verse 7), after which, Rashi reminds us from Chronicles, he brought back the gods of Seir and worshipped them — the hidden sin that frames everything that follows. Flush with success, Amaziah challenges Jehoash of Israel to “confront each other” (verse 8), provoked, as Radak explains from Chronicles, by the rampage of the Israelite mercenaries he had hired and then dismissed before the Edom campaign. Jehoash answers with one of the most memorable parables in Nach: the thistle of Lebanon presumed to demand the cedar’s daughter for its son, only to be trampled by a passing wild beast (verse 9). The commentators read it both as biting insult (Jehoash likens Amaziah to a lowly thistle and himself to the towering cedar) and as a midrashic echo of Shechem and Jacob; its plain message is a warning that Amaziah’s Edomite triumph has gone to his head and that he should “stay home and enjoy his glory” rather than court ruin (verse 10).

Amaziah does not listen, and the war goes exactly as Jehoash warned. Judah is routed at Beth-shemesh — Radak ties the defeat directly to Amaziah’s idolatry — and the king of Judah is captured; Jehoash breaches four hundred cubits of Jerusalem’s wall, plunders the Temple and palace treasuries, takes hostages, and returns to Samaria (verses 12-14). This is a national humiliation: the northern kingdom physically opening the wall of the Davidic capital and looting the House of God. The chapter then records Jehoash’s death and the accession of Jeroboam, and turns to Amaziah’s grim end. He outlives Jehoash by fifteen years (verse 17), but the prophet’s verdict on his idolatry catches up with him: a conspiracy drives him to flee to Lachish, where he is assassinated, his body carried back on horses to be buried in the City of David (verses 19-20). Rashi and Radak wrestle here with the chronological puzzle of those fifteen years and the early co-regency of his son Azariah (Uzziah), whom the people make king at sixteen and who rebuilds Elath for Judah.

The chapter’s final movement (verses 23-29) belongs to Jeroboam son of Joash — Jeroboam II — whose long forty-one-year reign is summarized with the now-standard condemnation that he clung to the sins of Jeroboam son of Nebat, yet whose reign brought Israel its greatest territorial expansion since Solomon. He restored the border “from Lebo-hamath to the sea of the Arabah” in fulfillment of a prophecy of Jonah son of Amittai (verse 25) — the same Jonah of the book that bears his name, of whom Rashi and Radak preserve the tradition that he “demanded the honor of the son but not the honor of the Father.” The theological key is supplied in verses 26-27: this deliverance came not through Israel’s merit but through God’s compassion, “for God saw the very bitter plight of Israel… with none to help,” and “resolved not to blot out the name of Israel from under heaven.” Even an unworthy king becomes an instrument of divine mercy. The chapter closes with Jeroboam’s death and the succession of his son Zechariah, whose brief reign will open the rapid unraveling of the Northern Kingdom in the chapters to come.

פרק י״ד · Chapter 14

פסוק א׳ · Verse 1

Hebrew:

בִּשְׁנַ֣ת שְׁתַּ֔יִם לְיוֹאָ֥שׁ בֶּן־יוֹאָחָ֖ז מֶ֣לֶךְ יִשְׂרָאֵ֑ל מָלַ֛ךְ אֲמַצְיָ֥הוּ בֶן־יוֹאָ֖שׁ מֶ֥לֶךְ יְהוּדָֽה׃

English:

In the second year of King Joash son of Joahaz of Israel, Amaziah son of King Joash of Judah became king.

Amaziah son of Joash becomes king of Judah in the second year of Jehoash of Israel. Metzudat David and Radak work through the chronology: although Jehoash of Israel had reigned two years in his father's lifetime, his count began only after his father's death in Joash of Judah's thirty-ninth year, so when Joash of Judah's forty years ended at the start of Jehoash's second year, Amaziah took the throne.

פסוק ב׳ · Verse 2

Hebrew:

בֶּן־עֶשְׂרִ֨ים וְחָמֵ֤שׁ שָׁנָה֙ הָיָ֣ה בְמׇלְכ֔וֹ וְעֶשְׂרִ֤ים וָתֵ֙שַׁע֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ (יהועדין) [יְהוֹעַדָּ֖ן] מִן־יְרוּשָׁלָֽ͏ִם׃

English:

He was twenty-five years old when he became king, and he reigned twenty-nine years in Jerusalem; his mother’s name was Jehoaddan of Jerusalem.

פסוק ג׳ · Verse 3

Hebrew:

וַיַּ֤עַשׂ הַיָּשָׁר֙ בְּעֵינֵ֣י יְהֹוָ֔ה רַ֕ק לֹ֖א כְּדָוִ֣ד אָבִ֑יו כְּכֹ֧ל אֲשֶׁר־עָשָׂ֛ה יוֹאָ֥שׁ אָבִ֖יו עָשָֽׂה׃

English:

He did what was pleasing to GOD, but not like his forefather David; he did just as his father Joash had done.

פסוק ד׳ · Verse 4

Hebrew:

רַ֥ק הַבָּמ֖וֹת לֹא־סָ֑רוּ ע֥וֹד הָעָ֛ם מְזַבְּחִ֥ים וּֽמְקַטְּרִ֖ים בַּבָּמֽוֹת׃

English:

However, the shrines were not removed; the people continued to sacrifice and make offerings at the shrines.

פסוק ה׳ · Verse 5

Hebrew:

וַיְהִ֕י כַּאֲשֶׁ֛ר חָזְקָ֥ה הַמַּמְלָכָ֖ה בְּיָד֑וֹ וַיַּךְ֙ אֶת־עֲבָדָ֔יו הַמַּכִּ֖ים אֶת־הַמֶּ֥לֶךְ אָבִֽיו׃

English:

Once he had the kingdom firmly in his grasp, he put to death the courtiers who had assassinated his father the king.

פסוק ו׳ · Verse 6

Hebrew:

וְאֶת־בְּנֵ֥י הַמַּכִּ֖ים לֹ֣א הֵמִ֑ית כַּכָּת֣וּב בְּסֵֽפֶר־תּֽוֹרַת־מֹ֠שֶׁ֠ה אֲשֶׁר־צִוָּ֨ה יְהֹוָ֜ה לֵאמֹ֗ר לֹא־יוּמְת֨וּ אָב֤וֹת עַל־בָּנִים֙ וּבָנִים֙ לֹא־יוּמְת֣וּ עַל־אָב֔וֹת כִּ֛י אִם־אִ֥ישׁ בְּחֶטְא֖וֹ (ימות) [יוּמָֽת]׃

English:

But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Teaching of Moses, where GOD commanded, “Parents shall not be put to death for children, nor children be put to death for parents; they shall be put to death only for their own crime.”aSo Deut. 24.16.

Amaziah executes his father's assassins but spares their children, citing the Torah's command (Deuteronomy 24) that parents not be put to death for children nor children for parents, each dying only for his own sin. Radak notes the Sages derived from this verse the disqualification of relatives as witnesses, but its plain sense is the principle of individual responsibility that Amaziah here upholds.

פסוק ז׳ · Verse 7

Hebrew:

הוּא־הִכָּ֨ה אֶת־אֱד֤וֹם בְּגֵי־[מֶ֙לַח֙] (המלח) עֲשֶׂ֣רֶת אֲלָפִ֔ים וְתָפַ֥שׂ אֶת־הַסֶּ֖לַע בַּמִּלְחָמָ֑ה וַיִּקְרָ֤א אֶת־שְׁמָהּ֙ יׇקְתְאֵ֔ל עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ {פ}

English:

He defeated ten thousand Edomites in the Valley of Salt, and he captured Sela in battle and renamed it Joktheel, as is still the case.

Amaziah defeats ten thousand Edomites in the Valley of Salt and captures the stronghold of Sela, renaming it Joktheel. Metzudat David identifies Sela as a fortress built on a rock; Rashi adds (from Chronicles) the dark sequel that after this victory Amaziah brought back the gods of Seir and worshipped them, prompting the prophet's warning of his coming downfall.
▶Commentaries (1)
רש״יRashi
וַיִּקְרָא אֶת שְׁמָהּ יָקְתְאֵל. שֶׁהָיְתָה לּוֹ לְקִהוּי שִׁנַּיִם, כְּמוֹ שֶׁכָּתוּב בְּדִבְרֵי הַיָּמִים: אַחֲרֵי בּוֹא אֲמַצְיָהוּ מֵהַכּוֹת אֶת אֱדוֹמִים וַיָּבֵא אֶת אֱלֹהֵי בְּנֵי שְׂעִיר וַיַּעֲמִידֵם לוֹ לֵאלֹהִים וְלִפְנֵיהֶם יִשְׁתַּחֲוֶה וְגוֹ'. וְהוֹכִיחוֹ הַנָּבִיא וְאָמַר לוֹ: יָדַעְתִּי כִּי יָעַץ אֱלֹהִים לְהַשְׁחִיתֶךָ, וּמַה הִיא הָעֵצָה, שֶׁהִשִּׁיאוֹ לְהִתְגָּרוֹת בְּמֶלֶךְ יִשְׂרָאֵל.
And named it Yokseil. For it set his teeth on edge, as it is written, "After Amatzyohu came from killing the Edomites, he brought the gods of the children of Seir, etc., for deities, he would bow down to them, etc.,"1II Divrei Hayomim 25:14. and the prophet rebuked him and said to him, "I know that God has made a plan to destroy you."2Ibid. v. 16. Now what was the advice? That He persuaded him to incite the king of Yisroel.

פסוק ח׳ · Verse 8

Hebrew:

אָ֣ז שָׁלַ֤ח אֲמַצְיָה֙ מַלְאָכִ֔ים אֶל־יְהוֹאָ֨שׁ בֶּן־יְ��וֹאָחָ֧ז בֶּן־יֵה֛וּא מֶ֥לֶךְ יִשְׂרָאֵ֖ל לֵאמֹ֑ר לְכָ֖ה נִתְרָאֶ֥ה פָנִֽים׃

English:

Then Amaziah sent envoys to King Jehoash son of Jehoahaz son of Jehu of Israel, with this message: “Come, let us confrontbconfront In battle. each other.”

Amaziah sends envoys challenging Jehoash of Israel to 'confront each other.' Rashi and Metzudat David explain this was a summons to war; Radak (from Chronicles) gives the background: the Israelite mercenaries Amaziah had hired for the Edom campaign and then dismissed had raided Judah's towns, and this provoked his challenge.
▶Commentaries (1)
רש״יRashi
אָז שָׁלַח אֲמַצְיָה מַלְאָכִים וְגוֹ' נִתְרָאֶה פָנִים. בַּמִּלְחָמָה.
Amatzyoh then sent messengers, etc., "let us battle each other." [By going] to war.3Previously, Yehoash's men had invaded Yehudah in a surprise attack, because Amatzyohu had abruptly dismissed Yehoash's men from going to war with him. See II Divrei Hayomim 25:10, 13. Amatzyohu now challenged Amatzyohu to confront him in battle.—Metzudas Dovid

פסוק ט׳ · Verse 9

Hebrew:

וַיִּשְׁלַ֞ח יְהוֹאָ֣שׁ מֶלֶךְ־יִשְׂרָאֵ֗ל אֶל־אֲמַצְיָ֣הוּ מֶלֶךְ־יְהוּדָה֮ לֵאמֹר֒ הַח֜וֹחַ אֲשֶׁ֣ר בַּלְּבָנ֗וֹן שָׁ֠לַ֠ח אֶל־הָאֶ֜רֶז אֲשֶׁ֤ר בַּלְּבָנוֹן֙ לֵאמֹ֔ר תְּנָה־אֶת־בִּתְּךָ֥ לִבְנִ֖י לְאִשָּׁ֑ה וַֽתַּעֲבֹ֞ר חַיַּ֤ת הַשָּׂדֶה֙ אֲשֶׁ֣ר בַּלְּבָנ֔וֹן וַתִּרְמֹ֖ס אֶת־הַחֽוֹחַ׃

English:

King Jehoash of Israel sent back this message to King Amaziah of Judah: “The thistle in Lebanon sent this message to the cedar in Lebanon, ‘Give your daughter to my son in marriage.’ But a wild beast in Lebanon went by and trampled down the thistle.

Jehoash answers with a parable: the thistle of Lebanon demanded the cedar's daughter for its son, but a wild beast trampled the thistle. Rashi reads it midrashically (Shechem and Jacob) and Metzudat David and Radak explain its plain insult -- Jehoash likens Amaziah to a lowly thistle and himself to the towering cedar, signaling that he would be shamed even to ally with him, let alone fight.
▶Commentaries (1)
רש״יRashi
הַחוֹחַ אֲשֶׁר בַּלְּבָנוֹן. שְׁכֶם בֶּן חֲמוֹר. שָׁלַח אֶל הָאֶרֶז. יַעֲקֹב. וַתַּעֲבֹר חַיַּת הַשָּׂדֶה. בְּנֵי יַעֲקֹב בָּאוּ עַל הַחֲלָלִים, אַף כָּאן אַתָּה בָּא לְהִתְמַשֵּׁל אֵלַי. וּמְשַׁל בִּזָּיוֹן הוּא, שֶׁדִּמָּהוּ לְחוֹחַ, וְאֶת עַצְמוֹ לְאֶרֶז. וַתַּעֲבֹר חַיַּת הַשָּׂדֶה אֲשֶׁר בַּלְּבָנוֹן וַתִּרְמֹס וְגוֹ'. לְפִי שֶׁנִּתְגָּאֵיתָ, אַף אַתָּה יִרְמְסוּךָ גְּדוּדֵי חֵילוֹתַי.
"The thistle that was in Levanon. Shechem son of Chamor. Sent [a message] to the cedar tree. Yaakov. And it passed by the wild beast [that was in Levanon]. "Yaakov's sons came upon the slain."4Bereishis 34:27. Here too, you come to compare yourself to me. This comparison was to humiliate him, for he likened him [Amatzyohu] to a thistle, and himself to a cedar [tree].5Yehoash, whose grandfather Yeihu, completely destroyed Achov and his family, was mocking Amatzyohu, who was Achov's descendant. And the wild beast that was in Levanon passed by and trampled, etc. Because you are arrogant, the troops of my armies will trample you too.

פסוק י׳ · Verse 10

Hebrew:

הַכֵּ֤ה הִכִּ֙יתָ֙ אֶת־אֱד֔וֹם וּֽנְשָׂאֲךָ֖ לִבֶּ֑ךָ הִכָּבֵד֙ וְשֵׁ֣ב בְּבֵיתֶ֔ךָ וְלָ֤מָּה תִתְגָּרֶה֙ בְּרָעָ֔ה וְנָ֣פַלְתָּ֔ה אַתָּ֖ה וִיהוּדָ֥ה עִמָּֽךְ׃

English:

Because you have defeated Edom, you have become arrogant. Stay home and enjoy your glory, rather than provoke disaster and fall, dragging Judah down with you.”

Jehoash warns Amaziah that his Edomite victory has made him arrogant, and that he should stay home and enjoy his glory rather than provoke disaster and drag Judah down with him. Metzudat David explains that if Amaziah desists from war he will retain the honor won against Edom, but if he provokes Israel he will fall together with his people.

פסוק י״א · Verse 11

Hebrew:

וְלֹא־שָׁמַ֣ע אֲמַצְיָ֔הוּ וַיַּ֨עַל יְהוֹאָ֤שׁ מֶֽלֶךְ־יִשְׂרָאֵל֙ וַיִּתְרָא֣וּ פָנִ֔ים ה֖וּא וַאֲמַצְיָ֣הוּ מֶלֶךְ־יְהוּדָ֑ה בְּבֵ֥ית שֶׁ֖מֶשׁ אֲשֶׁ֥ר לִיהוּדָֽה׃

English:

But Amaziah paid no heed; so King Jehoash of Israel advanced, and he and King Amaziah of Judah confronted each other at Beth-shemesh in Judah.

Amaziah ignores the warning, and Jehoash advances; the two kings confront each other at Beth-shemesh in Judah. Radak explains the verse specifies 'which belongs to Judah' -- though Beth-shemesh was known to be Judah's -- to stress that the king of Israel came to fight within Judah's own territory.

פסוק י״ב · Verse 12

Hebrew:

וַיִּנָּ֥גֶף יְהוּדָ֖ה לִפְנֵ֣י יִשְׂרָאֵ֑ל וַיָּנֻ֖סוּ אִ֥ישׁ לְאֹהָלָֽו׃

English:

Judah was routed by Israel, and [the Judahites] fled to their homes.

Judah is routed before Israel, and the Judahites flee to their homes. Radak ties the defeat directly to Amaziah's sin: because he had brought back the gods of Seir and bowed to them (as recorded in Chronicles), God determined to bring about his downfall.

פסוק י״ג · Verse 13

Hebrew:

וְאֵת֩ אֲמַצְיָ֨הוּ מֶלֶךְ־יְהוּדָ֜ה בֶּן־יְהוֹאָ֣שׁ בֶּן־אֲחַזְיָ֗הוּ תָּפַ֛שׂ יְהוֹאָ֥שׁ מֶלֶךְ־יִשְׂרָאֵ֖ל בְּבֵ֣ית שָׁ֑מֶשׁ (ויבאו) [וַיָּבֹא֙] יְר֣וּשָׁלַ֔͏ִם וַיִּפְרֹץ֩ בְּחוֹמַ֨ת יְרוּשָׁלַ֜͏ִם בְּשַׁ֤עַר אֶפְרַ֙יִם֙ עַד־שַׁ֣עַר הַפִּנָּ֔ה אַרְבַּ֥ע מֵא֖וֹת אַמָּֽה׃

English:

King Jehoash of Israel captured King Amaziah son of Jehoash son of Ahaziah of Judah at Beth-shemesh. He marched on Jerusalem, and he made a breach of four hundred cubits in the wall of Jerusalem, fromcfrom Heb. “at.” the Ephraim Gate to the Corner Gate.

Jehoash captures Amaziah at Beth-shemesh, marches on Jerusalem, and breaches four hundred cubits of its wall from the Ephraim Gate to the Corner Gate. Metzudat David and Radak explain that the Ephraim Gate faced the territory of Ephraim (the entry point for Ephraimites coming to Jerusalem) and the Corner Gate stood at the angle of the city wall.

פסוק י״ד · Verse 14

Hebrew:

וְלָקַ֣ח אֶת־כׇּל־הַזָּֽהָב־וְ֠הַכֶּ֠סֶף וְאֵ֨ת כׇּל־הַכֵּלִ֜ים הַנִּמְצְאִ֣ים בֵּית־יְהֹוָ֗ה וּבְאֹֽצְרוֹת֙ בֵּ֣ית הַמֶּ֔לֶךְ וְאֵ֖ת בְּנֵ֣י הַתַּעֲרֻב֑וֹת וַיָּ֖שׇׁב שֹׁמְרֽוֹנָה׃

English:

He carried off all the gold and silver and all the vessels that there were in the House of GOD and in the treasuries of the royal palace, as well as hostages; and he returned to Samaria.

Jehoash carries off all the gold, silver, and vessels of the Temple and palace treasuries along with hostages, and returns to Samaria. Rashi and Metzudat David explain the 'hostages' (benei ha-ta'aruvot) were the children of the officials, held in the king's palace as security that their fathers would not rebel.
▶Commentaries (1)
רש״יRashi
וְאֵת בְּנֵי הַתַּעֲרֻבוֹת. בְּנֵי הַשָּׂרִים, שֶׁהָיוּ נְתוּנִים בְּבֵית הַמֶּלֶךְ לְעֵרָבוֹן, שֶׁלֹּא יִמְרְדוּ אֲבוֹתָם בּוֹ. וְכֵן תִּרְגֵּם יוֹנָתָן: בְּנֵי רַבְרְבַיָּא.
And the children [held] hostage. The children of the princes, who were placed in the king's palace as security that their fathers would not rebel against him. And so did [Targum] Yonoson render, " the children of the princes."

פסוק ט״ו · Verse 15

Hebrew:

וְיֶ֩תֶר֩ דִּבְרֵ֨י יְהוֹאָ֜שׁ אֲשֶׁ֤ר עָשָׂה֙ וּגְב֣וּרָת֔וֹ וַאֲשֶׁ֣ר נִלְחַ֔ם עִ֖ם אֲמַצְיָ֣הוּ מֶלֶךְ־יְהוּדָ֑ה הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יִשְׂרָאֵֽל׃

English:

The other events of Jehoash’s reign, and all his actions and exploits, and his war with King Amaziah of Judah, are recorded in the Annals of the Kings of Israel.

פסוק ט״ז · Verse 16

Hebrew:

וַיִּשְׁכַּ֤ב יְהוֹאָשׁ֙ עִם־אֲבֹתָ֔יו וַיִּקָּבֵר֙ בְּשֹׁ֣מְר֔וֹן עִ֖ם מַלְכֵ֣י יִשְׂרָאֵ֑ל וַיִּמְלֹ֛ךְ יָרׇבְעָ֥ם בְּנ֖וֹ תַּחְתָּֽיו׃ {פ}

English:

Jehoash rested with his ancestors, and was buried in Samaria with the kings of Israel; his son Jeroboam succeeded him as king.

פסוק י״ז · Verse 17

Hebrew:

וַיְחִ֨י אֲמַצְיָ֤הוּ בֶן־יוֹאָשׁ֙ מֶ֣לֶךְ יְהוּדָ֔ה אַחֲרֵ֣י מ֔וֹת יְהוֹאָ֥��ׁ בֶּן־יְהוֹאָחָ֖ז מֶ֣לֶךְ יִשְׂרָאֵ֑ל חֲמֵ֥שׁ עֶשְׂרֵ֖ה שָׁנָֽה׃

English:

King Amaziah son of Joash of Judah lived fifteen years after the death of King Jehoash son of Jehoahaz of Israel.

Amaziah of Judah lives fifteen years after the death of Jehoash of Israel. Rashi, Metzudat David, and Radak confirm the arithmetic (Amaziah began in Jehoash's second year, Jehoash reigned sixteen years, so fourteen overlapped, leaving fifteen of Amaziah's twenty-nine years after Jehoash's death); Rashi adds that Uzziah reigned during these years in his father's lifetime.
▶Commentaries (1)
רש״יRashi
וַיְחִי אֲמַצְיָהוּ וְגוֹ'. כָּל חָמֵשׁ עֶשְׂרֵה שָׁנָה מָלַךְ עֻזִּיָּהוּ בְּנוֹ בְּחַיָּיו, שֶׁכֵּן כָּתוּב בְּדִבְרֵי הַיָּמִים: וּמֵעֵת אֲשֶׁר סָר אֲמַצְיָהוּ מֵאַחַר ה'.
And Amatzyohu … lived, etc. The entire fifteen years, Uzziyohu his son reigned during his lifetime, for so it is written, "And since the time that Amatzyoh turned away from following the Adonoy."6II Divrei Hayomim 25:27.

פסוק י״ח · Verse 18

Hebrew:

וְיֶ֖תֶר דִּבְרֵ֣י אֲמַצְיָ֑הוּ הֲלֹא־הֵ֣ם כְּתֻבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יְהוּדָֽה׃

English:

The other events of Amaziah’s reign are recorded in the Annals of the Kings of Judah.

פסוק י״ט · Verse 19

Hebrew:

וַיִּקְשְׁר֨וּ עָלָ֥יו קֶ֛שֶׁר בִּירוּשָׁלַ֖͏ִם וַיָּ֣נׇס לָכִ֑ישָׁה וַיִּשְׁלְח֤וּ אַחֲרָיו֙ לָכִ֔ישָׁה וַיְמִתֻ֖הוּ שָֽׁם׃

English:

A conspiracy was formed against him in Jerusalem and he fled to Lachish; but they sent agents after him to Lachish, and they killed him there.

A conspiracy forms against Amaziah in Jerusalem; he flees to Lachish, but they send agents who kill him there. Rashi explains the conspirators acted on the prophet's word that God had resolved to destroy Amaziah; Metzudat David notes that despite having captured Jehoash, the Israelites had returned Amaziah to his throne, so he reigned in Jerusalem until this plot.
▶Commentaries (1)
רש״יRashi
וַיִּקְשְׁרוּ עָלָיו וְגוֹ'. מִשֶּׁשָּׁמְעוּ מַה שֶּׁאָמַר הַנָּבִיא, כִּי יָעַץ ה' לְהַשְׁחִיתֶךָ. וַיָּנָס לָכִישָׁה. שָׁם הָיָה כָּל חָמֵשׁ עֶשְׂרֵה שָׁנָה.
They conspired a revolt against him, etc. Because they heard what the prophet said, "that God has made a plan to destroy you."7Ibid. v. 16. And he fled to Lakish. He was there for the entire fifteen years.

פסוק כ׳ · Verse 20

Hebrew:

וַיִּשְׂא֥וּ אֹת֖וֹ עַל־הַסּוּסִ֑ים וַיִּקָּבֵ֧ר בִּירוּשָׁלַ֛͏ִם עִם־אֲבֹתָ֖יו בְּעִ֥יר דָּוִֽד׃

English:

They brought back his body on horses, and he was buried with his ancestors in Jerusalem, in the City of David.

Amaziah's body is brought back on horses and buried with his ancestors in Jerusalem, in the City of David. Radak explains 'on the horses' means on a chariot drawn by two horses, returning the slain king for honorable burial in the royal city.

פסוק כ״א · Verse 21

Hebrew:

וַיִּקְח֞וּ כׇּל־עַ֤ם יְהוּדָה֙ אֶת־עֲזַרְיָ֔ה וְה֕וּא בֶּן־שֵׁ֥שׁ עֶשְׂרֵ֖ה שָׁנָ֑ה וַיַּמְלִ֣כוּ אֹת֔וֹ תַּ֖חַת אָבִ֥יו אֲמַצְיָֽהוּ׃

English:

Then all the people of Judah took Azariah, who was sixteen years old, and proclaimed him king to succeed his father Amaziah.

פסוק כ״ב · Verse 22

Hebrew:

ה֚וּא בָּנָ֣ה אֶת־אֵילַ֔ת וַיְשִׁבֶ֖הָ לִֽיהוּדָ֑ה אַחֲרֵ֥י שְׁכַֽב־הַמֶּ֖לֶךְ עִם־אֲבֹתָֽיו׃ {פ}

English:

It was he who rebuilt Elath and restored it to Judah, after King [Amaziah] rested with his ancestors.

Azariah (Uzziah) rebuilt Elath and restored it to Judah after his father Amaziah's death. Rashi derives from 'after the king rested with his ancestors' that Uzziah had already been reigning in his father's lifetime, though Elath was not delivered into his hand until Amaziah died; Metzudat David and Radak explain that Amaziah had taken Elath from Edom but it was only secured for Judah when Uzziah fortified it.
▶Commentaries (1)
רש״יRashi
אַחֲרַי שְׁכַב הַמֶּלֶךְ עִם אֲבֹתָיו. אַחֲרֵי מוֹת אֲמַצְיָה אָבִיו, מִכָּאן אַתָּה לָמֵד שֶׁמָּלַךְ עֻזִּיָּה בִּימֵי אָבִיו, וּמִכָּל מָקוֹם לֹא נִתְּנָה אֵילָת בְּיָדוֹ עַד לְאַחַר מוֹת אָבִיו, שֶׁאִם לֹא מָלַךְ בְּחַיֵּי אָבִיו, לָמָּה לּוֹ לוֹמַר אַחֲרֵי שְׁכַב הַמֶּלֶךְ עִם אֲבֹתָיו, וּכְשֶׁאַתָּה מוֹנֶה יְמֵי הַבַּיִת עַל פִּי שְׁנוֹת הַמְּלָכִים, אִם אֵינְךָ מְחַסֵּר חָמֵשׁ עֶשְׂרֵה שָׁנִים הַלָּלוּ שֶׁנִּמְנֵית לַאֲמַצְיָה וּלְעֻזִּיָּהוּ, תִּמְצָא שֶׁעָמַד אַרְבַּע מֵאוֹת וְעֶשְׂרִים וְחָמֵשׁ.
After the king lay with his forefathers. After the death of his father Amatzyoh. From here you deduce that Uzziyoh reigned during his father's lifetime. Nevertheless, Eilas was not delivered into his hand until after his father's death, for if he did not reign during his father's lifetime, why was it necessary to state, "after the king lay with his forefathers"? And when you count the days of the Beis [Hamikdosh] according to the years of the kings, if you do not subtract these fifteen years, which are counted for Amatzyoh and Uzziyohu, you will find that it existed four hundred twenty-five years.8The Beis Hamikdosh stood 410 years according to the Gemara in Maseches Yoma 9a; this figure can be arrived at by subtracting these 15 years from 425.

פסוק כ״ג · Verse 23

Hebrew:

בִּשְׁנַת֙ חֲמֵשׁ־עֶשְׂרֵ֣ה שָׁנָ֔ה לַאֲמַצְיָ֥הוּ בֶן��יוֹאָ֖שׁ מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ יָרׇבְעָ֨ם בֶּן־יוֹאָ֤שׁ מֶֽלֶךְ־יִשְׂרָאֵל֙ בְּשֹׁ֣מְר֔וֹן אַרְבָּעִ֥ים וְאַחַ֖ת שָׁנָֽה׃

English:

In the fifteenth year of King Amaziah son of Joash of Judah, King Jeroboam son of Joash of Israel became king in Samaria—for forty-one years.

Jeroboam son of Joash becomes king of Israel in Samaria in the fifteenth year of Amaziah, reigning forty-one years. Metzudat David confirms the chronology: Amaziah began in Jehoash's second year and Jehoash reigned sixteen years, which ended in Amaziah's fifteenth year, when Jeroboam II's long reign began.

פסוק כ״ד · Verse 24

Hebrew:

וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה לֹ֣א סָ֗ר מִכׇּל־חַטֹּאות֙ יָרׇבְעָ֣ם בֶּן־נְבָ֔ט אֲשֶׁ֥ר הֶחֱטִ֖יא אֶת־יִשְׂרָאֵֽל׃

English:

He did what was displeasing to GOD; he did not depart from all the sins that Jeroboam son of Nebat had caused Israel to commit.

פסוק כ״ה · Verse 25

Hebrew:

ה֗וּא הֵשִׁיב֙ אֶת־גְּב֣וּל יִשְׂרָאֵ֔ל מִלְּב֥וֹא חֲמָ֖ת עַד־יָ֣ם הָעֲרָבָ֑ה כִּדְבַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֣ר דִּבֶּ֗ר בְּיַד־עַבְדּ֞וֹ יוֹנָ֤ה בֶן־אֲמִתַּי֙ הַנָּבִ֔יא אֲשֶׁ֖ר מִגַּ֥ת הַחֵֽפֶר׃

English:

It was he who restored the territory of Israel from Lebo-hamath to the sea of the Arabah, in accordance with the promise that the ETERNAL, the God of Israel, had made through God’s servant, the prophet Jonah son of Amittai from Gath-hepher.

Jeroboam restored Israel's border from Lebo-hamath to the sea of the Arabah, fulfilling a prophecy of Jonah son of Amittai. Rashi identifies this as the prophet Jonah of Nineveh, who had also anointed Jehu; Rashi, Metzudat David, and Radak cite the Sages' teaching that just as God turned evil to good for Nineveh through Jonah, so He turned Israel's plight to good in Jeroboam's days.
▶Commentaries (1)
רש״יRashi
הוּא הֵשִׁיב. מִיַּד מַלְכֵי אֲרָם. יוֹנָה בֶן אֲמִתַּי. הוּא שֶׁמָּשַׁח אֶת יֵהוּא, שֶׁאָמַר לוֹ בְּנֵי רִבֵּעִים יֵשְׁבוּ לָךְ. אֲבָל רַבּוֹתֵינוּ דִּקְדְּקוּ, וַיְהִי דְבַר ה' אֶל יוֹנָה שֵׁנִית, וְלֹא שְׁלִישִׁית, לְפִי שֶׁתָּבַע כְּבוֹד הַבֵּן, וְלֹא תָבַע כְּבוֹד הָאָב, וְהוּקְשָׁה לָהֶם זֶה הַמִּקְרָא, וְתֵרְצוּהוּ, כִּדְבַר ה' אֲשֶׁר דִּבֵּר בְּיַד יוֹנָה לְנִינְוֵה, וְנֶהְפְּכָה גְּזֵרָה רָעָה לְטוֹבָה, כָּךְ נֶהְפַּךְ לְיִשְׂרָאֵל בִּימֵי יָרָבְעָם בֶּן יוֹאָשׁ, מֵרָעָה שֶׁהָיוּ בָהּ, אֲשֶׁר אִבְּדָם מֶלֶךְ אֲרָם וַיְשִׂימֵם כֶּעָפָר לָדוּשׁ, וְעַכְשָׁיו נֶהְפַּךְ לָהֶם לְטוֹבָה.
He restored. From the hand of Arom. Yonah son of Amitai. He was the one who anointed Yeihu, who said to him, "[Your] descendants of the fourth generation will occupy [the throne of Yisroel]."9Yonah 3:1. Our Rabbis, however, deduced, "And the word of Adonoy came to Yonah a second time,"10Alternatively, God spoke to Yonah only twice concerning Nineveh, but He spoke to him many times concerning other matters.—Radak but not a third time, because he demanded the honor of the son, but he did not demand the honor of the Father. This verse was therefore difficult to them, and they reconciled it [as follows]: Just like the word of Adonoy, Who had spoken through Yonah concerning Nineveh, and the evil decree was overturned for good, so was it changed for Yisroel in the days of Yerovom son of Yoash, from the distress in which they were found, that "the Arom's king had destroyed them and trampled them like dirt,"11Above, 13:7. and now it was changed for the good.12See Maseches Yevamos 98a.

פסוק כ״ו · Verse 26

Hebrew:

כִּי־רָאָ֧ה יְהֹוָ֛ה אֶת־עֳנִ֥י יִשְׂרָאֵ֖ל מֹרֶ֣ה מְאֹ֑ד וְאֶ֤פֶס עָצוּר֙ וְאֶ֣פֶס עָז֔וּב וְאֵ֥ין עֹזֵ֖ר לְיִשְׂרָאֵֽל׃

English:

For GOD saw the very bitter plight of Israel, with neither bond nor freedbond…free See note at 1 Kings 14.10. left, and with none to help Israel.

God saw Israel's very bitter plight, with neither bond nor free left and none to help. Metzudat David and Radak stress that the deliverance came not through Israel's merit or repentance but through God's compassion at seeing their suffering grow ever worse; Rashi explains 'moreh me'od' as exceedingly distressing.
▶Commentaries (1)
רש״יRashi
מֹרֶה מְאֹד. מֵצֵר מְאֹד, קונטריאי"ש בְּלַעַ"ז, כְּמוֹ: אֲשֶׁר יַמְרֶה אֶת פִּיךָ: מַמְרִים הֱיִיתֶם: וַתִּהְיֶי מֹרַת רוּחַ. וְיֵשׁ פּוֹתְרִים: מוֹרֶה מְאֹד, יָרוּד מְאֹד, לְשׁוֹן: יָרָה בַיָּם.
Intensifying increasingly. Very vexing, contrarios, in O.F., as in, "who will rebel [יַמְרֶה] against your command,"13Yehoshua 1:18. [and as in,] "You have been contrary [מַמְרִים],"14Devorim 9:24. [and as in,] "and they were a source of spiritual bitterness [מֹרַת רוּח]."15Bereishis 26:38. Others interpret מוֹרֶה מְאֹד as "very low," an expression of, "He hurled [יָרָה] into the sea."16Shemos 15:4.

פסוק כ״ז · Verse 27

Hebrew:

וְלֹא־דִבֶּ֣ר יְהֹוָ֔ה לִמְחוֹת֙ אֶת־שֵׁ֣ם יִשְׂרָאֵ֔ל מִתַּ֖חַת הַשָּׁמָ֑יִם וַיּ֣וֹשִׁיעֵ֔ם בְּיַ֖ד יָרׇבְעָ֥ם בֶּן־יוֹאָֽשׁ׃

English:

And GOD resolved not to blot out the name of Israel from under heaven; and he delivered them through Jeroboam son of Joash.

God resolved not to blot out the name of Israel from under heaven, and delivered them through Jeroboam son of Joash. Metzudat David explains that because God did not wish to erase Israel's name, He brought their rescue specifically through Jeroboam -- an unworthy king made the instrument of divine mercy.

פסוק כ״ח · Verse 28

Hebrew:

וְיֶ֩תֶר֩ דִּבְרֵ֨י יָרׇבְעָ֜ם וְכׇל־אֲשֶׁ֤ר עָשָׂה֙ וּגְבוּרָת֣וֹ אֲשֶׁר־נִלְחָ֔ם וַאֲשֶׁ֨ר הֵשִׁ֜יב אֶת־דַּמֶּ֧שֶׂק וְאֶת־חֲמָ֛ת לִיהוּדָ֖ה בְּיִשְׂרָאֵ֑ל הֲלֹא־הֵ֣ם כְּתוּבִ֗ים עַל־סֵ֛פֶר דִּבְרֵ֥י הַיָּמִ֖ים לְמַלְכֵ֥י יִשְׂרָאֵֽל׃

English:

The other events of Jeroboam’s reign, and all his actions and exploits, how he fought and recovered Damascus and Hamath for Judah in Israel,efor Judah in Israel Emendation yields “for Israel.” are recorded in the Annals of the Kings of Israel.

The rest of Jeroboam's deeds and his exploits -- how he recovered Damascus and Hamath for Judah in Israel -- are recorded in the Annals. Metzudat David and Radak explain that David had subdued Damascus and Hamath, Aram later seized them, and Jeroboam restored them; 'for Judah' because the rightful claim went back to David, and 'in Israel' because he did so through the strength of his own Israelite forces.

פסוק כ״ט · Verse 29

Hebrew:

וַיִּשְׁכַּ֤ב יָֽרׇבְעָם֙ עִם־אֲבֹתָ֔יו עִ֖ם מַלְכֵ֣י יִשְׂרָאֵ֑ל וַיִּמְלֹ֛ךְ זְכַרְיָ֥ה בְנ֖וֹ תַּחְתָּֽיו׃ {פ}

English:

Jeroboam rested with his ancestors, the kings of Israel, and his son Zechariah succeeded him as king.

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