The Fallible Study Bible

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2 Chronicles24:15–16

Jehoiada’s Death and Burial

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2 Chronicles 24:15–16 — Jehoiada’s Death and Burial. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

15

When Jehoiada was old and full of years, he died at the age of 130.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yiz·qan way·yiś·ba‘ yā·mîm yə·hō·w·yā·ḏā‘ way·yā·mōṯ šā·nāh mê·’āh ū·šə·lō·šîm ben- bə·mō·w·ṯōw

Word by word10 · parsed
וַיִּזְקַ֧ןway·yiz·qanWhen Jehoiada was oldH2204
√ zâqên — to be oldConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
zâqên: to be old The root of the noun for elder and of the beard that marked him. Chronicles uses the consecutive imperfect to fold a lifetime into one clause: the man who had hidden an infant king in the temple (2 Chronicles 22:11, cited here by Pulpit and Ellicott) simply grows old. K&D reads this verb as the hinge of the whole reign: "With the death of the grey-haired high priest came a turning-point in the reign of Joash."
וַיִּשְׂבַּ֥עway·yiś·ba‘and full ofH7646
√ sâbaʻ — to sate, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
sâbaʻ: to sate, to be satisfied A word of appetite, normally used of eating to the full or of being glutted. Ellicott notes it is used of days only here and at 1 Chronicles 23:1, and refers the reader to Psalm 91:16; the older idiom for the same thought was the adjective "full of days" (Ellicott lists Genesis 25:8; Genesis 35:29; Job 42:17; 1 Chronicles 29:28). Satisfaction, not mere duration, is the claim: the man left the table content.
יָמִ֖יםyā·mîmyearsH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
yôwm: a day Masculine plural; the measure that sâbaʻ fills.
יְהוֹיָדָ֛עyə·hō·w·yā·ḏā‘[he]H3077
√ Yᵉhôwyâdâʻ — Jehojada, the name of three IsraelitesNounpropermasculine singular
Yᵉhôwyâdâʻ: Jehoiada The name means the LORD knows, and Pulpit observes how little else we know of him: "This good man, husband of Jehoram's daughter ( 2 Chronicles 22:11 ), only comes to view in virtue of what his wife did, and what he did". He is the high priest who preserved, in K&D's words, "to the kingdom the royal house of David, to which the promises belonged", and the placement of his name after three verbs lets the deeds arrive before the man.
וַיָּמֹ֑תway·yā·mōṯdiedH4191
√ mûwth — to die (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
mûwth: to die Qal consecutive imperfect. The plain verb: no euphemism, no gathering to his fathers, no lament recorded. Chronicles reserves its praise for the burial notice in v. 16 and spends nothing on the death itself.
שָׁנָ֖הšā·nāhat the ageH8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
מֵאָ֧הmê·’āhof 130H3967
√ mêʼâh — a hundredNumberfeminine singular
mêʼâh: a hundred With ū·šə·lō·šîm (H7970) this yields the number our commentators argue over. Barnes: "Most critics suppose the number in the text to be corrupt, and suggest 103 or 83 in its stead." Ellicott allows the age as "not impossible, although an error of transcription in our text is also not impossible", and Pulpit finds "no manifest or even suspicious symptom of corruptness" given Septuagint and Josephus support. Cambridge simply records: "The age of Jacob ( Genesis 47:9 )."
וּשְׁלֹשִׁ֛יםū·šə·lō·šîm. . .H7970
√ shᵉlôwshîym — thirtyConjunctive wawNumbercommon plural
בֶּן־ben-H1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
bên: a son Construct, in the age idiom; the literal sense of sonship is not in view.
בְּמוֹתֽוֹ׃bə·mō·w·ṯōwH4194
√ mâveth — death (natural or violent)Preposition-bNounmasculine singular constructthird person masculine singular
mâveth: death (natural or violent) The noun, not the verb, and the lexicon's gloss holds both natural and violent death in one word. Placed at the end of the verse it makes a quiet frame with the coming narrative: this death is the natural one, and Chronicles will shortly report the other kind inside the temple court (so Henry, K&D and Ellicott on 2 Chronicles 24:20 following).
16

And Jehoiada was buried with the kings in the City of David, because he had done what was good in Israel for God and His temple.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yiq·bə·ru·hū ‘im- ham·mə·lā·ḵîm ḇə·‘îr- dā·wîḏ kî- ‘ā·śāh ṭō·w·ḇāh bə·yiś·rā·’êl wə·‘im hā·’ĕ·lō·hîm ū·ḇê·ṯōw

Word by word12 · parsed
וַיִּקְבְּרֻ֥הוּway·yiq·bə·ru·hūAnd [Jehoiada] was buriedH6912
√ qâbar — to interConjunctive wawVerbQalConsecutive imperfectthird person masculine pluralthird person masculine singular
qâbar: to inter Plural subject, singular object: the nation acts on the man. The honour is posthumous and communal, which is JFB's whole point, that "posthumous honors" were the tribute "public gratitude" paid him. Chronicles records the deed of a people that will, within six verses of its own narrative, stone this man's son (Henry; K&D).
עִם־‘im-withH5973
√ ʻim — adverb or preposition, with (iPreposition
הַמְּלָכִ֑יםham·mə·lā·ḵîmthe kingsH4428
√ melek — a kingArticleNounmasculine plural
melek: a king Article plus masculine plural. Jehoiada is a priest (Ellicott and Barnes both note he was besides this married into the royal house, 2 Chronicles 22:11, and had "practically held the kingly office" for a decade, Barnes). Placing a priest with the kings in the royal necropolis blurs, for one burial, the boundary Chronicles elsewhere guards strictly between the two offices.
בְעִיר־ḇə·‘îr-in the CityH5892
√ ʻîyr — a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)Preposition-bNounfeminine singular construct
ʻîyr: a city (a place guarded by a watch) Feminine singular construct with the preposition b: in the city of. The lexicon's root sense is a guarded place, which is where JFB locates the honour, since on his account burial inside the walls was prohibited "in every city but Jerusalem". The grave is inside the perimeter Jehoiada himself had held.
דָּוִ֖ידdā·wîḏof DavidH1732
√ Dâvid — David, the youngest son of JesseNounpropermasculine singular
Dâvid: David The dynastic name, and in Chronicles that is never decorative. K&D states what the burial acknowledges: Jehoiada "preserved to the kingdom the royal house of David, to which the promises belonged". So the man who kept the promise-bearing line alive is laid in the line's own city, among its kings, though he belonged to Aaron's house and not to David's except, as Ellicott and Barnes both note, by marriage (2 Chronicles 22:11).
כִּֽי־kî-becauseH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
kîy: because The conjunction that turns a burial notice into a verdict; everything after it is the epitaph.
עָשָׂ֤ה‘ā·śāhhe had doneH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
ʻâsâh: to do or make Qal perfect 3ms, a completed record. One verb governs all three spheres: in Israel, with God, with his house. Chronicles does not praise what Jehoiada believed or said; it praises what he made and did, which in this reign means a restored covenant, a rescued heir and a repaired temple (K&D; Gill; Benson).
טוֹבָה֙ṭō·w·ḇāhwhat was goodH2896
√ ṭôwb — good (as an adjective) in the widest senseNounfeminine singular
ṭôwb: good (in the widest sense) Feminine singular noun, ṭō·w·ḇāh, a good thing done rather than a quality possessed. It is the single word the nation chose for his stone, and Benson suspects that is literally what happened: "With this honourable encomium, (perhaps inscribed upon his grave-stone,)". Geneva presses the excess of the honour: "Signifying that they could not honour him too much".
בְּיִשְׂרָאֵ֔לbə·yiś·rā·’êlin IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobPreposition-bNounpropermasculine singular
Yisrâʼêl: Israel In a book about Judah, the name is deliberate. Poole: "i.e. in Judah, which was an eminent part of Israel, and the only part of it which owned God"; Gill more narrowly, "in that part of it which belonged to the kingdom of the house of David". Whether the Chronicler is making a theological claim about who the true Israel is, or simply using the old national name, our sources do not settle.
וְעִ֥םwə·‘imforH5973
√ ʻim — adverb or preposition, with (iConjunctive wawPreposition
הָאֱלֹהִ֖יםhā·’ĕ·lō·hîmGodH430
√ ʼĕlôhîym — gods in the ordinary senseArticleNounmasculine plural
ʼĕlôhîym: God With the article, hā·’ĕ·lō·hîm, the God: not a general piety but the covenant deity whose worship Jehoiada restored after, in K&D's account, the idolatry "transplanted into Judah by Joram's marriage into the royal house of Ahab".
וּבֵיתֽוֹ׃סū·ḇê·ṯōwand His templeH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcConjunctive wawNounmasculine singular constructthird person masculine singular
bayith: a house (family, household, temple) The lexicon's range is the whole difficulty: the same noun means dynasty, family and temple. In this reign all three senses are live, since Jehoiada served the house of David, was joined to it by marriage, and repaired the house of the LORD (2 Kings 12:7, cited by K&D). Our commentators read it as the temple; the Hebrew leaves the suffix open.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. Sated with days: three verbs and then a name — 24:15

The verse is built of three consecutive imperfects before it names its subject: וַיִּזְקַ֧ן he grew old, וַיִּשְׂבַּ֥ע he was sated, and only then Jehoiada, and then he died. Ellicott hears the middle verb as a rarity worth marking: "The verb “to be satisfied” is only so used here and in 1Chronicles 23:1 ." He adds that the ancient way of saying it was adjectival, "full of days", and lists the whole set (Genesis 25:8; Genesis 35:29; Job 42:17; 1 Chronicles 29:28). Pulpit, working the same list, turns it against any argument from the idiom: the phrase "is used beside only of Abraham, Isaac, Job, and David", and since David's age was "in no way extreme", the idiom proves nothing about years. ⚙ What it does carry, on the lexicon's own gloss of H7646 (to sate), is appetite: not that the days were many but that they were enough.

ii. A hundred and thirty: the commentators disagree in public — 24:15

Our sources split, and honestly. Barnes: "An hundred and thirty years old - Most critics suppose the number in the text to be corrupt, and suggest 103 or 83 in its stead." Gill takes it at face value and presses it: "the oldest man we read of from the times of Moses, and older than he by ten years." Ellicott argues physiology (citing M. Flourens of the French Academy of Sciences) to conclude the age is "not impossible, although an error of transcription in our text is also not impossible". Pulpit goes furthest the other way: "There is, however, no manifest or even suspicious symptom of corruptness in the text just here, supported as it is by the Septuagint and Josephus". Cambridge adds the only strictly textual observation in the file: "an hundred and thirty years ] The age of Jacob ( Genesis 47:9 )." ⚙ We record the disagreement and take no side; the number is what the Masoretic text and the ancient witnesses read, and no commentator here offers manuscript evidence against it.

iii. Buried with the kings, and what was buried with him — 24:16

Verse 16 is active and plural, וַיִּקְבְּרֻ֥הוּ, they buried him, and the preposition is Ellicott's flat literal: "Among the kings. —Literally, with." JFB supplies the legal frame, that intramural burial belonged to Jerusalem alone and there only to royalty and to "persons of eminent merit". Barnes and Ellicott both add the practical reasons: marriage into the royal house (2 Chronicles 22:11) and, in Barnes's words, that "for 10 or 12 years, he had practically held the kingly office." Geneva reads the honour as rightly excessive, "Signifying that they could not honour him too much". K&D gives the epitaph its content: Jehoiada "had saved the life and throne of Joash, preserved to the kingdom the royal house of David, to which the promises belonged, and had put an end to the idolatry" imported by Joram's Ahabite marriage. Then both K&D and Benson close the same door. K&D: "But after his death the people soon forgot the benefits they owed him." Benson: "But the little religion that Joash had, was all buried in his grave." Henry generalises it into a rule: "See how necessary it is that we act in religion from inward principle."

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Fallible, offered to be tested. Chronicles writes this man's whole life in two verbs and one noun: he grew old, he was sated, he did good. The book that measures kings by their treatment of the house of God gives its warmest burial notice to a priest, and the reason clause (כִּֽי־, because) makes the honour conditional on work done, not on office held. Yet the next thing the same chapter reports is apostasy. So the verse quietly exposes the limit of what a good man can transmit: Jehoiada could restore a worship, rescue an heir, and repair a building, and none of that could be inherited. Joash had a guardian where he needed a heart, which is the thing Henry names when he says we must "act in religion from inward principle". Read that way, the ambiguity of the last word is not a defect. וּבֵיתֽוֹ׃ס, and his house, can be God's house or Jehoiada's, and in this reign the two rose and fell together. The line set apart below is our own sentence and not Scripture.

He was sated with days, and the nation was not: a man can finish his own life, and still not hand on the reason he lived it.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Sated with days: the idiom shared with David's old age structural / thematic: confirmed

The Verifier's strongest candidate for this unit is 1 Chronicles 23:1, which shares both governing lexemes of v. 15a: זָקֵן (zâqên, H2204) and שָׂבַע (sâbaʻ, H7646). Ellicott records the same pairing from the other side: "The verb “to be satisfied” is only so used here and in 1Chronicles 23:1 ." ⚙ The link is real and the Chronicler is plainly reusing his own formula, applied there to David and here to the priest who preserved David's house (K&D). We do not tier it verbal, because H7646 is common on its own (93 verses) and no quotation is being made; what is shared is one book's stock phrase for a completed life.

1 Chronicles 23:1

basis: Verifier: shared Hebrew lexemes H2204 zâqên (in 26 vv) and H7646 sâbaʻ (in 93 vv); Ellicott independently notes the verb is used of days only here and at 1 Chronicles 23:1. Neither lexeme is rare enough on its own to support a verbal tier, and there is no quotation.

Old age and the nearness of death: Isaac and David structural / thematic: confirmed

Two further Verifier candidates put our two key words into other deathbed scenes. Genesis 27:2 shares both zâqên (H2204) and the noun מָוֶת (mâveth, H4194) that closes our v. 15; 1 Kings 1:1 shares zâqên for David's last days. ⚙ The motif is the same and the outcome is not: in Genesis 27 an old man who does not know the day of his death gives a blessing that goes to the wrong son, and in 1 Kings 1 an old king's failing grip opens a succession crisis. Chronicles gives Jehoiada the opposite ending, satisfaction and an honoured grave, and then shows the succession crisis anyway, in the generation he had personally saved.

Genesis 27:2 · 1 Kings 1:1

basis: Verifier: Genesis 27:2 shares H4194 mâveth (in 149 vv) and H2204 zâqên (in 26 vv); 1 Kings 1:1 shares H2204 zâqên (in 26 vv). Common lexemes inside a shared motif of old age and impending death, so no verbal claim.

"Full of days": the older adjectival idiom and the four men who carry it structural / thematic: confirmed

Ellicott sets our verb against an earlier construction: "The ancient expression was adjectival, “full of days” ( Genesis 25:8 ; Genesis 35:29 ; Job 42:17 ; 1Chronicles 29:28 , only)." Pulpit names the same four men and draws the deflating conclusion, that since the phrase is used of David, whose "age was in no way extreme", it cannot be pressed to support extraordinary years. ⚙ The company is still worth noting: Abraham, Isaac, Job and David are the four the Hebrew Bible lets die contented, and Chronicles places its high priest in that company by rewording the idiom as a verb.

Genesis 25:8 · Genesis 35:29 · Job 42:17 · 1 Chronicles 29:28

basis: Basis is commentator-recorded, not Verifier-computed: Ellicott lists these four references as the only occurrences of the adjectival "full of days", and Pulpit independently names the same four men. The Verifier returned no shared-lexeme match for these refs, so the link rests on the two named commentators.

A hundred and thirty: the age Cambridge attaches to Jacob structural / thematic: confirmed

Cambridge's whole note on the number is a cross-reference: "an hundred and thirty years ] The age of Jacob ( Genesis 47:9 )." ⚙ That is a numerical correspondence, not a verbal citation, and Cambridge does not say what to make of it. If it is deliberate, the Chronicler is measuring the priest who kept the promise-bearing house alive by the patriarch who carried that house into Egypt; if it is coincidence, the number stands where the commentators leave it, contested (see Barnes and Pulpit). We hold it at the lower claim.

Genesis 47:9

basis: Basis is commentator-recorded: Cambridge Bible for Schools and Colleges on 2 Chronicles 24:15 supplies Genesis 47:9 as the parallel age. No shared Strong's lexeme was computed by the Verifier for this pair, and Cambridge draws no conclusion from it.

Who gets buried among the kings: the burial notices of Chronicles structural / thematic: confirmed

Cambridge's note on v. 16 sends the reader to the other burial notices nearby: "among the kings ] Cp. 2 Chronicles 24:25 and 2 Chronicles 21:20 ." JFB explains why such notices carry weight, since burial inside Jerusalem was, on his account, restricted to the royal family and to "persons of eminent merit". ⚙ Our brief does not reproduce the wording of those two verses, so we make no claim here about what they say of Jehoram or of Joash; we record only that the Chronicler treats the place of a grave as a verdict, and that Cambridge reads our verse inside that series. A reader should check the two references directly.

2 Chronicles 21:20 · 2 Chronicles 24:25

basis: Basis is commentator-recorded: Cambridge on 2 Chronicles 24:16 gives both references as comparanda, and JFB supplies the practice of restricted intramural burial. Shared vocabulary is likely but was not computed by the Verifier for these refs, so the tier stays structural and the content of the two verses is left unasserted.

The son of this Jehoiada, and the martyr the Gospels name flagged: verify source

Every commentator in our file reads vv. 15 and 16 as the hinge before the murder of Zechariah son of Jehoiada: Ellicott heads the section "DEATH AND BURIAL OF JEHOIADA. NATIONAL APOSTACY AND MURDER OF ZECHARIAH BEN JEHOIADA THE PROPHET", and Henry summarises, "They stoned Zechariah to death in the court of the house of the Lord." ⚙ The Gospels place a murdered Zechariah at the end of a list of martyrs, and many readers identify him with this one, which would make Jehoiada's burial with the kings the direct prelude to the blood Jesus names. We flag rather than assert: the Gospel texts call him son of Barachiah, the identification is disputed, and not one commentator quoted in our brief makes it. A cross-Testament link cannot in any case rest on shared Strong's numbers.

2 Chronicles 24:21 · Matthew 23:35 · Luke 11:51

basis: Contested provenance: the identification of the Zechariah of Matthew 23:35 and Luke 11:51 with Zechariah son of Jehoiada is disputed (the Gospels name him son of Barachiah), and no commentator in this unit's brief asserts it. Greek to Hebrew, so no shared-lexeme basis is possible; the link is recorded for verification, not claimed.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

A priest who could grow old: the death that ends a priesthood ancient/widely-held

⚙ The first thing v. 15 says about the high priest of Judah is that he aged, and the last thing it says is בְּמוֹתֽוֹ׃, in his death. K&D makes the consequence explicit: "With the death of the grey-haired high priest came a turning-point in the reign of Joash", and Benson gives it in one line, "the little religion that Joash had, was all buried in his grave." That is precisely the weakness the letter to the Hebrews names in the Levitical order, that its priests were many because death kept them from continuing, and that its answer is a priest who holds his office by an indestructible life and therefore can save to the uttermost. The argument is the apostle's own and is applied to the whole Aaronic line, so it covers Jehoiada as an instance; what we add is only the instance. Two verses of Chronicles show exactly what is lost when a mediator can be buried.

Hebrews 7:23 · Hebrews 7:25

A priest laid with the kings novel

⚙ Chronicles reports something its own law does not provide for: a priest buried עִם־ (Ellicott: "Literally, with") the kings, in the city of David. Barnes and Ellicott both explain it by circumstance, marriage into the royal house and the decade in which, Barnes says, "he had practically held the kingly office." Geneva simply approves: "they could not honour him too much". ⚙ Our reading, offered as a figure and not as the verse's stated meaning: Judah found it necessary to invent a resting place for a man who had been both priest and effective regent, because its offices could not hold what he had become. Zechariah 6:13 speaks of a priest upon a throne with the counsel of peace between the two offices, and the Gospels' Jesus is confessed as both. No commentator in our brief reads the burial this way, so the application is ours.

Zechariah 6:13

He had done good toward God and toward His house novel

⚙ The epitaph is one verb with three objects: עָשָׂ֤ה he did טוֹבָה֙ good, in Israel, and with God, and with his house. Gill reads the last two as one work, "both for the restoring the pure worship of God, and the repairs of the temple", and Barnes fixes the referent, "i. e. toward God's house," the temple. ⚙ Scripture's own way of grading such faithfulness is by station: a servant is faithful in the house, a son is faithful over it. Jehoiada's whole record is service inside a building he did not own, and the building outlived neither its repair nor his death in any lasting way, since apostasy follows in the same chapter. The Gospels and Acts summarise Jesus' ministry as going about doing good, and Hebrews places him over the house rather than in it. The comparison is ours, drawn from the wording of this verse, not from any commentator here.

Hebrews 3:5 · Hebrews 3:6 · Acts 10:38

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The one real crux in this unit is the number in v. 15. Our brief's commentators disagree openly: Barnes reports that "Most critics suppose the number in the text to be corrupt, and suggest 103 or 83 in its stead"; Ellicott calls the age "not impossible, although an error of transcription in our text is also not impossible"; Pulpit finds "no manifest or even suspicious symptom of corruptness" and cites Septuagint and Josephus support, while referring the argument out to an article by Lord Arthur C. Hervey in Smith's Bible Dictionary that we have not seen; Gill accepts the figure without qualification. We have taken no side, and note that Septuagint and Josephus attest an ancient reading, not an independent measurement.

Sources. Poole has no entry on v. 15 in our brief. Henry's entry is a single block on 24:15 to 24:27 and Benson's entry filed under v. 15 runs through v. 16 and into v. 17, so both quote material beyond these two verses; K&D's entry is identical text under both verses. Cambridge and Geneva are one line each. All voice excerpts were expanded by resolve_voices.py from anchors, so the quoted wording, spelling and punctuation are the commentators' own and not ours; em dashes inside those quotations are theirs.

Uncertain. The 3ms suffix on וּבֵיתֽוֹ׃ס in v. 16 is grammatically ambiguous (God's house or Jehoiada's); our commentators all read God's temple, and BSB translates that judgment, but the Hebrew does not settle it. The scope of בְּיִשְׂרָאֵ֔ל is likewise disputed between Poole's polemical reading and Gill's narrower one. JFB's account of restricted intramural burial is a nineteenth century reconstruction of practice, not something these verses state. Threads 3 to 5 rest on commentator cross-references rather than Verifier-computed lexeme matches, and are labelled as such; the Gospel martyr link is flagged, not claimed.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)