II Chronicles 24:26-27 · Bible study
2 Chronicles 24:26-27 Commentary: Foreign Assassins, Divine Justice
Hebrew · 9 what the commentators say
Meaning in one sentence
Why the Chronicler highlights the foreign descent of Joash's killers and references the midrash. An exploration of God's precise justice in the king's fall.
Research Summary
- Meaning: The Chronicler highlights the foreign descent of Joash's assassins to connect his apostasy with his punishment.
- Key words: “conspired” (H7194), “burdens” (H4853 massa'), “commentary” (H4097 midrash), “Ammonitess” (H5984), “Moabitess” (H4125).
- Main debate: Whether “burdens” refers to heavy prophecies or monetary tribute; whether the foreign detail is theological or purely historical.
- Theological theme: God's precise justice, the punishment matches the crime of foreign worship.
- Best use: Preaching or teaching on consequences of sin, the danger of spiritual decline, and the reliability of God's record.
Translation Comparison
BSB Berean Standard Bible 2020
26Those who conspired against Joash were Zabad son of Shimeath the Ammonitess and Jehozabad son of Shimrith the Moabitess.
27The accounts of the sons of Joash, as well as the many pronouncements about him and about the restoration of the house of God, are indeed written in the Treatise of the Book of the Kings. And his son Amaziah reigned in his place.
WEB World English Bible 2000
26These are those who conspired against him: Zabad the son of Shimeath the Ammonitess and Jehozabad the son of Shimrith the Moabitess.
27Now concerning his sons, the greatness of the burdens laid on him, and the rebuilding of God’s house, behold, they are written in the commentary of the book of the kings. Amaziah his son reigned in his place.
KJV King James Version 1769
26And these are they that conspired against him; Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess.
27Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead.
ASV American Standard Version 1901
26And these are they that conspired against him: Zabad the son of Shimeath the Ammonitess, and Jehozabad the son of Shimrith the Moabitess.
27Now concerning his sons, and the greatness of the burdens laid upon him, and the rebuilding of the house of God, behold, they are written in the commentary of the book of the kings. And Amaziah his son reigned in his stead.
YLT Young's Literal Translation 1898
26And these are those conspiring against him, Zabad son of Shimeath the Ammonitess, and Jehozabad son of Shimrith the Moabitess.
27As to his sons, and the greatness of the burden upon him, and the foundation of the house of God, lo, they are written on the `Inquiry' of the book of the Kings; and reign doth Amaziah his son in his stead.
Darby Darby Bible 1890
26And these are they that conspired against him: Zabad the son of Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess.
27And as to his sons, and the greatness of the burdens [laid] upon him, and the building of the house of God, behold, they are written in the treatise of the book of the kings. And Amaziah his son reigned in his stead.
Douay-Rheims Douay-Rheims Bible 1899
26Now the men that conspired against him were Zabad the son of Semmaath an Ammonitess, and Jozabad the son of Semarith a Moabitess.
27And concerning his sons, and the sum of money which was gathered under him, and the repairing the house of God, they are written more diligently in the book of kings: and Amasias his son reigned in his stead.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 24:26
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that the Chronicler deliberately names the foreign origins of Joash's assassins to connect the king's apostasy with its punishment. Adam Clarke notes that the mothers were 'Ammonitess' and 'Moabitess' from nations hostile to Israel, and that employing foreign servants was a 'folly of kings' that often led to tragedy. The Cambridge Bible adds that the Chronicler's purpose is to 'trace a connexion between the apostasy of Joash and his punishment, between the king's foreign worship and his murder by men of foreign descent.' Gill and Keil & Delitzsch concur that this detail highlights divine retribution. On verse 27, commentators observe that the Hebrew term midrash (translated 'commentary' or 'story') refers to an interpretive work, a source the Chronicler used beyond the canonical books of Kings. Barnes suggests the 'burdens' are prophetic denunciations (Hebrew massa'), while others understand them as the heavy tribute from Syria. The shared point is that these verses close Joash's story with a record of judgment and a reference to reliable historical archives.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Foreign descent as retribution: Cambridge and Clarke emphasize that the foreign mothers tie Joash's idolatry to the identity of his killers.
- Burdens as prophetic oracles: Barnes and the Cambridge Bible point to the use of massa' in prophetic literature and the context of 2 Chronicles 24:19.
- Burdens as tribute/taxes: Geneva Notes and Gill mention the heavy tribute from Syria and the temple tax as possible referents.
- Midrash as an interpretative source: Clarke and Cambridge note that this is a specifically exegetical work, distinct from the canonical book.
What is clear: The Chronicler deliberately highlights the foreign lineage of Joash's assassins as a link to his idolatrous turn, and he refers to a written source called the midrash of the book of the kings.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Significance of the assassins' foreign nationality | The Chronicler intentionally adds the detail that the mothers were Ammonitess and Moabitess, which does not appear in 2 Kings. | Some see this as a straightforward judgment motif: foreign worship leads to death by foreigners. Others suggest a racial or xenophobic element, but most modern commentators view it as theological rather than ethnic bias. |
| Meaning of 'burdens' in verse 27 | The term (Hebrew <em>massa'</em>) carries a double sense, a heavy load or a prophetic utterance. | Barnes and the Cambridge Bible favor 'prophetic denunciations.' Gill and Clarke note that some interpret it as the heavy tribute imposed by Syria, while others read it as the collection for temple repairs. The ambiguity is unresolved. |
| The source 'midrash of the book of the kings' | This refers to a written work consulted by the Chronicler, distinct from the canonical books of Kings. | Clarke calls it a lost commentary. Cambridge and others suggest it was an interpretive history. Its exact nature and relationship to Kings remain debated. |
| Differences from 2 Kings 12:21 | Both accounts report the conspiracy and regicide. | The names differ (Jozacar vs Zabad; Shomer vs Shimrith). Some argue the Chronicler had a different textual tradition; others think he intentionally modified names for theological reasons. No consensus. |
Historical & Cultural Context
Joash's reign began with promise. Under the priest Jehoiada, he repaired the temple and walked with God (2 Chronicles 24:1-14). But after Jehoiada died, the princes of Judah led the king into idolatry. When Jehoiada's son Zechariah rebuked them, Joash ordered his stoning (v21-22). The king forgot the kindness of his mentor.
Within a year, a small Syrian army inflicted heavy defeat on Judah, wounding Joash (v23-25). Then his own servants conspired. The two assassins are named with their mothers' foreign descent: Zabad son of an Ammonitess, Jehozabad son of a Moabitess. In 2 Kings 12:21, the same men are called Jozacar and Jehozabad, with no mention of nationality. The Chronicler adds this detail pointedly. Ammonites and Moabites were descendants of Lot (Genesis 19:36-38) and forbidden from the assembly of the Lord (Deuteronomy 23:3-6). Foreign worship had drawn Joash away; now foreign hands killed him.
The Chronicler also references the 'commentary of the book of the kings' (midrash), a distinctive term used elsewhere in Chronicles (2 Chronicles 13:22; 9:29). This suggests he consulted an interpretive record, not merely the canonical book of Kings. The 'burdens' likely refer to the prophetic oracles against Joash, though some see the heavy tribute he paid to Syria (2 Kings 12:18). The mention of the rebuilding of God's house (v27) echoes Joash's earlier project (v4-14), reminding readers that even a king's best deeds cannot neutralize his rebellion.
These two verses serve as an epitaph: a king who began well ended in disgrace, buried in David's city but not in the tombs of the kings (v25). The Chronicler's language invites readers to see God's hand in the precise details of judgment.
Textual Notes
The names of the conspirators differ between Chronicles and 2 Kings 12:21. Chronicles gives Zabad (instead of Jozacar) and Jehozabad; Kings gives Jozacar and Jehozabad. The mothers' names also differ: Shimeath (Chronicles) vs Shimeath (same in Kings), and Shimrith (Chronicles) vs Shomer (Kings). The Chronicler adds the designations 'Ammonitess' and 'Moabitess,' which Kings omits. The LXX follows the Hebrew with minor variations. The supplied commentaries note the discrepancy but do not resolve it. It likely reflects the Chronicler's use of a different source or textual tradition.
Reception History
This passage has been used historically to illustrate the Chronicler's theology of retribution. Matthew Henry (1710) draws a moral lesson: 'See how God sometimes makes sin its own punishment.' In Jewish tradition, the term midrash connects to later rabbinic exegesis, though this text itself is not a major liturgical portion. Protestant commentators from the Reformation onward see the verses as affirming that God governs history with exact justice. The passage appears in studies of the Chronicler's unique contributions to Old Testament historiography, particularly his use of sources and his focus on covenant consequences.
Preaching This Verse
Three-point outline
- Sin Leads to a Fall from Grace, Joash's apostasy after Jehoiada's death shows that a good start does not guarantee a good finish. The Chronicler records the foreign descent of the assassins to underscore that the king's idolatry brought judgment fitting his sin.
- Foreign Alliances Become Instruments of Judgment, The very kind of people Joash turned to (foreign worship) now become the agents of his death. God sometimes uses our own poor choices to discipline us.
- God's Records Are True and Lasting, The reference to the midrash reminds us that God keeps a careful account. Nothing is hidden; everything will come to light.
Five-point outline
- The Kingdom Begins with Promise, Joash's early years under Jehoiada were a high point of reform and temple restoration.
- Pride and Idolatry Undermine the King, After his mentor died, Joash listened to the princes and turned to worship of Asherah and idols (v17-18).
- God Sends Warning and Discipline, The murder of Zechariah and the Syrian invasion are twin judgments against the king's rebellion.
- The King's Own Servants Execute Judgment, The conspiracy arose from within his household. The foreign roots of the assassins mirror the king's own spiritual infidelity.
- The Legacy Is Written in the Divine Archive, Even the details of the king's sons, the burdens against him, and the temple rebuild are recorded. God's history is complete and just.
Illustration hooks
- A business owner who cuts ethical corners to gain profit later discovers that the same shady partners have defrauded him.
- A student who cheats on a test with help from a friend finds that same friend later betrays the secret to the teacher.
- A gardener who neglects the roots of a tree to enjoy quick fruit eventually watches the tree topple in a storm, its root system too weak to hold.
Questions your congregation is asking
- How can a king who started so well end so badly? What warning is there for me?
- Does God really bring consequences for sin years later, even after I have done good things?
- Why does the Bible include these obscure names and genealogies? What purpose do they serve?
Leading a Discussion
These two verses record the end of Joash's reign, a king who began with such promise but fell into idolatry and murder. The Chronicler highlights two things: the foreign descent of his assassins and the existence of written records beyond the biblical books. What can we learn from these details?
Discussion questions
- What differences do you notice between 2 Kings 12:21 and these verses? Why might the Chronicler change the details?
- Why is it significant that both assassins are sons of foreign women? What message does that send about Joash's choices?
- The Chronicler uses the word midrash, an interpretive commentary. How does that shape your view of how Scripture was written and compiled?
- In verse 27, what are the 'burdens'? How do you think the king might have experienced them?
- How does Joash's story challenge the idea that one good deed (rebuilding the temple) outweighs a lifetime of sin?
- What does this passage teach about God's justice? Is it harsh? How does it fit with God's mercy?
- How can we guard our own hearts against starting well but ending poorly?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 12:21 | For Jozacar the son of Shimeath, and Jehozabad the son of Shomer, his servants, struck him, and he died; and they buried him with his fathers in David’s city; and Amaziah his son reigned in his place. |
| II Kings 12:18 | Jehoash king of Judah took all the holy things that Jehoshaphat and Jehoram and Ahaziah, his fathers, kings of Judah, had dedicated, and his own holy things, and all the gold that was found in the treasures of Yahweh’s house, and of the king’s house, and sent it to Hazael king of Syria; and he went away from Jerusalem. |
| I Chronicles 3:12 | Amaziah his son, Azariah his son, Jotham his son, |
| II Chronicles 9:29 | Now the rest of the acts of Solomon, first and last, aren’t they written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat? |
| II Chronicles 13:22 | The rest of the acts of Abijah, his ways, and his sayings are written in the commentary of the prophet Iddo. |
| II Chronicles 16:11 | Behold, the acts of Asa, first and last, behold, they are written in the book of the kings of Judah and Israel. |
| II Chronicles 20:34 | Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is included in the book of the kings of Israel. |
| II Chronicles 24:12 | The king and Jehoiada gave it to those who did the work of the service of Yahweh’s house. They hired masons and carpenters to restore Yahweh’s house, and also those who worked iron and bronze to repair Yahweh’s house. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the two men who plotted against the king were foreigners, born to Ammonite and Moabite mothers. He warns that kings who fill their most trusted positions with outsiders often suffer treachery. He also notes that the "story" cited here is a lost commentary, preserved only in Kings, Chronicles, and Ezra.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that "burdens" in this verse refer specifically to prophetic denunciations of coming judgment, not ordinary hardships. He also notes Joash's repairs reached the temple's foundation and links this to the account in the book of Kings.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the Chronicler deliberately links Joash's apostasy through foreign worship to his murder by men of foreign descent, showing cause and effect. It also observes textual ambiguity: the Hebrew for "burdens" may mean burdens or prophecies, and the word for "story" is actually the Hebrew term "midrash," or commentary.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the conspirators Zabad and Jehozabad by their mothers' nationalities, an Ammonitess and a Moabitess, and links them to parallel names in 2 Kings. He notes that the history of Joash's sons, burdens, and temple repairs appears in lost royal annals, not the canonical book of Kings.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observes that the Chronicler selects only the details that demonstrate God punishing Joash for turning away from Him. The Syrian army, though small, defeats Judah's large force, wounds Joash, and his own servants kill him in his bed, all because of the blood of Jehoiada's sons.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the devastating speed of Joash's fall once his godly mentor Jehoiada was gone. Within the same year, the king who owed his throne to Jehoiada not only abandoned the Lord but murdered Jehoiada's son. Henry emphasizes that judgment on Joash began with the very princes who led him into idolatry.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley specifies that the "burdens" mentioned are the severe judgments God brought on him: attacks from the Syrians and outbreaks of serious disease. He treats these as concrete historical calamities, not abstract hardships.