The Fallible Study Bible

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2 Kings14:15–16

Jeroboam II Succeeds Jehoash in Israel

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2 Kings 14:15–16 — Jeroboam II Succeeds Jehoash in Israel. 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

As for the rest of the acts of Jehoash, along with his accomplishments, his might, and how he waged war against Amaziah king of Judah, are they not written in the Book of the Chronicles of the Kings of Israel?

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ye·ṯer diḇ·rê yə·hō·w·’āš ’ă·šer ‘ā·śāh ū·ḡə·ḇū·rā·ṯōw wa·’ă·šer nil·ḥam ‘im ’ă·maṣ·yā·hū me·leḵ- yə·hū·ḏāh hă·lō- hêm kə·ṯū·ḇîm ‘al- sê·p̄er diḇ·rê hay·yā·mîm lə·mal·ḵê yiś·rā·’êl

Word by word21 · parsed
וְיֶתֶר֩wə·ye·ṯerAs for the restH3499
√ yether — properly, an overhanging, iConjunctive wawNounmasculine singular construct
yether: remainder, properly an overhanging The word that opens every regnal epilogue in Kings. It concedes, in the compiler's own vocabulary, that this book is a selection: the overhang exists, is real history, and is deliberately not told here. Ellicott and Cambridge both read the doubling of this formula (it already stood at 2 Kings 13:12) as evidence that the compiler was working from more than one written source and copied each as he found it.
דִּבְרֵ֨יdiḇ·rêof the actsH1697
√ dâbâr — a wordNounmasculine plural construct
dâbâr: a word The construct plural of the most load-bearing noun in Hebrew. Dᵉḇārîm covers word, matter, thing, deed; the same form returns at word 17 inside the title of the annals. A king's life reaches Scripture already in the form of words, which is why the compiler can dispose of a sixteen year reign by pointing at a shelf.
יְהוֹאָ֜שׁyə·hō·w·’āšof JehoashH3060
√ Yᵉhôwʼâsh — Jehoash, the name of two Israelite kingsNounpropermasculine singular
אֲשֶׁ֤ר’ă·šeralong with his accomplishmentsH834
√ ʼăsher — who, which, what, thatPronounrelative
עָשָׂה֙‘ā·śāh. . .H6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
וּגְב֣וּרָת֔וֹū·ḡə·ḇū·rā·ṯōwhis mightH1369
√ gᵉbûwrâh — force (literally or figuratively)Conjunctive wawNounfeminine singular constructthird person masculine singular
gᵉbûwrâh: force, might Not the common word for army or hand but the abstract noun of strength, the quality itself (61 verses). The same noun serves for human prowess and for the might of God, so nothing in the word decides whether a king's strength was well used; here it is inventoried alongside a battle Jehoash won against a brother king whose temple he stripped. The formula credits the power and declines to weigh it, leaving the reader to do what the annalist will not.
וַאֲשֶׁ֣רwa·’ă·šerand howH834
√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative
נִלְחַ֔םnil·ḥamhe waged warH3898
√ lâcham — to feed onVerbNifalPerfectthird person masculine singular
lâcham: to fight, to do battle (Niphal) The Niphal stem of lâcham is the ordinary stem for making war, yet its reflexive shape still carries the sense of being locked into a fight with another. The preposition here is עִם (ʻim, H5973), "with," not a word for "against": Hebrew names a civil war between Israel and Judah as fighting with a brother, and leaves the horror in the preposition.
עִ֖ם‘imagainstH5973
√ ʻim — adverb or preposition, with (iPreposition
אֲמַצְיָ֣הוּ’ă·maṣ·yā·hūAmaziahH558
√ ʼĂmatsyâh — Amatsjah, the name of four IsraelitesNounpropermasculine singular
מֶֽלֶךְ־me·leḵ-kingH4428
√ melek — a kingNounmasculine singular construct
יְהוּדָ֑הyə·hū·ḏāhof JudahH3063
√ Yᵉhûwdâh — Jehudah (or Judah), the name of five IsraelitesNounpropermasculine singular
הֲלֹא־hă·lō-. . .H3808
√ lôʼ — not (the simple or absAdverbNegative particle
lôʼ: not The interrogative hă- prefixed to the negative makes the standard appeal to public record: not a doubt but a citation.
הֵ֣םhêm. . .H1992
√ hêm — they (only used when emphatic)Pronounthird person masculine plural
כְּתוּבִ֗יםkə·ṯū·ḇîmare they not writtenH3789
√ kâthab — to grave, by implication, to write (describe, inscribe, prescribe, subscribe)VerbQalQalPassParticiplemasculine plural
kâthab: to grave, to write, to inscribe Qal passive participle, masculine plural: "written ones." The root's first sense is to engrave, to cut into a surface, and the passive participle names a completed and abiding state rather than an action. The compiler's whole theology of history hangs on this stem: deeds pass, the writing does not, and the reader is directed to a text outside Scripture that Scripture itself treats as trustworthy.
עַל־‘al-inH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
סֵ֛פֶרsê·p̄erthe BookH5612
√ çêpher — properly, writing (the art or a document)Nounmasculine singular construct
çêpher: writing, a document, a scroll The same noun used for the book of the covenant, the book of the law, and the bill of divorce: any written instrument. Here it is a royal chancery record, not a sacred text, and the inspired historian cites it without embarrassment. Scripture's claim is not that it is the only writing, but that it is the writing that judges.
דִּבְרֵ֥יdiḇ·rêof the ChroniclesH1697
√ dâbâr — a wordNounmasculine plural construct
dâbâr: a word The second occurrence of word 1's noun, now inside the annals' own title: sēp̄er diḇrê hay·yā·mîm, the scroll of the words of the days. The English "Chronicles" hides that the book is named from the same root as the "acts" it records.
הַיָּמִ֖יםhay·yā·mîm. . .H3117
√ 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)ArticleNounmasculine plural
yôwm: a day, the warm hours The plural with the article completes the title: the words of the days. Kings measures a reign in days and then puts the days in a book. The formula is the Old Testament's plainest statement that time is archival: nothing simply happens and is gone.
לְמַלְכֵ֥יlə·mal·ḵêof the KingsH4428
√ melek — a kingPreposition-lNounmasculine plural construct
יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
Yisrâʼêl: a symbolical name of Jacob The annals are of the kings of Israel, the northern house, kept separate from the parallel book for Judah. Even the filing system of Kings testifies to the division.
16

And Jehoash rested with his fathers and was buried in Samaria with the kings of Israel. And his son Jeroboam reigned in his place.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yə·hō·w·’āš way·yiš·kaḇ ‘im- ’ă·ḇō·ṯāw way·yiq·qā·ḇêr bə·šō·mə·rō·wn ‘im mal·ḵê yiś·rā·’êl bə·nōw yā·rā·ḇə·‘ām way·yim·lōḵ taḥ·tāw

Word by word13 · parsed
יְהוֹאָשׁ֙yə·hō·w·’āšAnd JehoashH3060
√ Yᵉhôwʼâsh — Jehoash, the name of two Israelite kingsNounpropermasculine singular
וַיִּשְׁכַּ֤בway·yiš·kaḇrestedH7901
√ shâkab — to lie down (for rest, sexual connection, decease or any other purpose)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
shâkab: to lie down, for rest, decease, or any other purpose (Qal consecutive imperfect) The great verb of the regnal obituary in Kings. It is deliberately undramatic: no word for perish, no word for the soul, simply the posture a man takes at the end of a day. Scripture's hope for the dead is not carried by this verb but by what God does to those who are lying down, which is why the New Testament can pick up the same image and speak of sleepers who are raised.
עִם־‘im-withH5973
√ ʻim — adverb or preposition, with (iPreposition
אֲבֹתָ֔יו’ă·ḇō·ṯāwhis fathersH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine plural constructthird person masculine singular
ʼâb: father, literal or figurative "With his fathers" fixes the king inside a succession rather than at the end of one. The phrase is used of Abraham and of David and of the worst kings alike; it says nothing about their standing before God, only that the line closed over them. Verse 16 then repeats the preposition ʻim a second time, "with the kings of Israel," so that Jehoash is doubly located: with his fathers, and in Samaria among a company of kings.
וַיִּקָּבֵר֙way·yiq·qā·ḇêrand was buriedH6912
√ qâbar — to interConjunctive wawVerbNifalConsecutive imperfectthird person masculine singular
qâbar: to inter, to bury (Nifal) Burial in Samaria among the kings is the northern counterpart to burial in the city of David. Kings records it faithfully even for a dynasty it condemns, because the historian's business is the record, not the eulogy. The Niphal is the verse's only passive: the one who stripped Jerusalem's temple is here handled, laid down, covered over.
בְּשֹׁ֣מְר֔וֹןbə·šō·mə·rō·wnin SamariaH8111
√ Shômᵉrôwn — Shomeron, a place in PalestinePreposition-bNounproperfeminine singular
Shômᵉrôwn: Samaria, a place in Palestine Omri's purchased hill, the rival capital, and the burial ground of the house of Jehu. That Jehoash lies here and not in Jerusalem is the whole geography of the schism in one prepositional phrase.
עִ֖ם‘imwithH5973
√ ʻim — adverb or preposition, with (iPreposition
מַלְכֵ֣יmal·ḵêthe kingsH4428
√ melek — a kingNounmasculine plural construct
melek: a king The construct plural sets Jehoash among a collective: he is buried "with the kings of Israel," one entry in a series. Kings is relentless about this. The individual reign is always being absorbed into a list.
יִשְׂרָאֵ֑לyiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
בְּנ֖וֹbə·nōwAnd his sonH1121
√ 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 constructthird person masculine singular
יָרָבְעָ֥םyā·rā·ḇə·‘āmJeroboamH3379
√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular
Yârobʻâm: the name of two Israelite kings Gill's note is the necessary one: "which was Jeroboam the second." The name is the same as the son of Nebat who made Israel to sin, and 2 Kings 14:24 will say this Jeroboam did not turn from those sins. The most prosperous reign the north would see arrives under the name of its original apostasy.
וַיִּמְלֹ֛ךְway·yim·lōḵreignedH4427
√ mâlak — to reignConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
mâlak: to reign Qal consecutive imperfect: the succession follows immediately on the burial, one waw after the other. In the grammar of Kings the throne is never empty for the length of a clause.
תַּחְתָּֽיו׃פtaḥ·tāwin his placeH8478
√ tachath — the bottom (as depressed)Prepositionthird person masculine singular
tachath: the bottom, as depressed; hence in the place of The concluding word of the unit, and the whole theory of dynastic monarchy compressed into one preposition with a suffix: a man reigns underneath, in the hollow left by a dead man. Every king in the book gets this word, and no king in the book escapes needing it.

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. The overhang and the scroll — 14:15

The unit opens with וְיֶתֶר (yether, H3499), a noun whose root sense is an overhanging: the part that juts out past what is measured. Kings uses it as the hinge of every royal epilogue, and in using it the compiler admits in his own vocabulary that his book is a selection. What he keeps is one measure; what hangs over is real, and is filed. He then names where: sēp̄er diḇrê hay·yā·mîm, the scroll of the words of the days. The English "acts" at word 1 and "Chronicles" at word 17 conceal that both are דִּבְרֵי (dâbâr, H1697), the same construct plural. Hebrew does not separate the deed from its report.

Four commentators converge on the plainest fact about these two verses, which is that they have been here before. Barnes states it bluntly: they are repeated from 2 Kings 13:12-13 and are out of place. Pulpit agrees and adds that in point of fact they are redundant, while declining to guess how they arrived. Ellicott and Cambridge read the same duplication as evidence, not error: Cambridge holds that the compiler used two documents and copied from one in the former chapter and from the other here, and Ellicott argues the compiler found these verses in the document from which he drew the whole section 14:8-17. K&D presses the evidence to a detail anyone can check, the fuller spelling יהואשׁ in this chapter against the contracted יואשׁ in chapter 13. ⚙ Our reading: the doubling is not a scar on the text but the text showing its seams, and a book that openly cites the annals it is not is a book unembarrassed to show how it was made.

ii. He lay down; another reigned underneath — 14:16

Verse 16 is four verbs and a preposition. וַיִּשְׁכַּב (shâkab, H7901) is not a word for perishing; it is the word for lying down, used of rest and of intercourse and of death without distinction. וַיִּקָּבֵר (qâbar, H6912) is Niphal, the verse's one passive: the king who broke down Jerusalem's wall and emptied its treasuries is here simply handled and covered over. Then וַיִּמְלֹךְ (mâlak, H4427) and the last word, תַּחְתָּיו (tachath, H8478), whose root meaning is the bottom or the underneath: Jeroboam reigns not merely "in his place" but underneath, in the hollow a dead man left. Cambridge notes that the parallel notice at 13:13 uses the less common phrase that Jeroboam "sat upon his throne," and that this chapter's wording is the ordinary formula.

Gill keeps the register of the Hebrew exactly, glossing "slept with his fathers" as "Died as they died," and supplies the identification that changes the temperature of the verse: this is Jeroboam the second. The name is the name of the son of Nebat. Henry, commenting across the larger section, notes that Amaziah survived his conqueror fifteen years and was then slain by his own subjects, so that neither king in this war outlived his own throne by much. ⚙ The formula is doing something colder than mourning: it is proving that the machinery works. A king lies down, a son slots underneath, the entry closes.

iii. A mercy hidden in a repetition — 14:15-16

K&D alone asks why the compiler would give the notice twice and answers theologically: he was induced to repeat it by the statement of 14:17 that Amaziah outlived Jehoash by fifteen years, seeing therein a manifestation of the grace of God, who would not destroy Amaziah notwithstanding his pride but delivered him through the death of his victor. That is an inference about the compiler's motive, not a claim the text makes, and we mark it as such. But it is the one reading on offer that treats the placement as meaningful rather than accidental, and it is worth weighing against Barnes and Pulpit, who see only an interruption.

⚙ Notice what the mercy consists of, on K&D's reading: God does not reverse the defeat, restore the wall, or return the temple treasure. He outlives the conqueror on Amaziah's behalf. The relief comes as an obituary. The same formula that files Jehoash away is, read from Judah's side of the border, the end of a threat, which is a bleak but honest picture of how deliverance often arrives inside the book of Kings.

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

⚙ This is the tool's own fallible reading, offered to be tested by the text and by better readers. Two verses of pure bureaucracy sit in the middle of a war story, and every commentator we have notices the awkwardness. We take the awkwardness as the point. Kings is written by someone who believes that the decisive thing about a reign is not what it felt like from inside but how it reads in the record, and he is willing to break his own narrative to close a file. The vocabulary carries the argument: yether, the overhang that is not told; dᵉḇārîm, deeds that are already words; kᵉṯûḇîm, a Qal passive participle naming not an act of writing but a settled written state; tachath, the underneath into which the next man drops. Jehoash won his war, stripped the house of the LORD, and got the ordinary sentence. So did everyone.

What the formula cannot do is finish anyone. It records that a man lay down; it never records his getting up, and it has no vocabulary for that. Our own line, which is not Scripture and carries no authority: the throne is a hollow, and every king is someone who fit it once. The Old Testament's interest in an unbroken succession is finally an interest in the one succession that will not need a successor, and Kings gets there by exhaustion, filing entry after identical entry until the reader wants a King the formula cannot close over.

The throne is a hollow, and every king is someone who fit it once.

⚙

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.

The notice given twice: 2 Kings 13:12 and this passage structural / thematic: confirmed

The Verifier confirms the overlap with 2 Kings 13:12 on three lexemes: אֲמַצְיָה (ʼĂmatsyâh, H558), לָחַם (lâcham, H3898) and גְּבוּרָה (gᵉbûwrâh, H1369). None of the three is rare, so we do not tier this verbal, even though the two passages are near duplicates in English. The duplication is a matter of a repeated compositional formula, which is how Barnes, Pulpit, Ellicott, Cambridge and K&D all treat it: Barnes says the verses are out of place, Cambridge that the compiler used two documents and copied one here and one there, K&D that the spelling יהואשׁ here against יואשׁ in chapter 13 betrays a different source.

2 Kings 13:12 · 2 Kings 13:13

basis: Verifier: shared Hebrew lexemes H558 ʼĂmatsyâh (39 vv), H3898 lâcham (171 vv), H1369 gᵉbûwrâh (61 vv). All common; the link is a repeated regnal formula, not a quotation, so the tier is held at structural

The son gets the father's epitaph: Jeroboam II at 14:28 structural / thematic: confirmed

Thirteen verses after his father is filed, Jeroboam II is filed in the same words. The Verifier records three shared lexemes with 2 Kings 14:28: לָחַם (lâcham, H3898), גְּבוּרָה (gᵉbûwrâh, H1369) and כָּתַב (kâthab, H3789). The same three nouns and verbs that summarize Jehoash summarize the son who reigned taḥtāw, underneath him. ⚙ The formula does not distinguish between them, which is its quiet verdict: the longest and most prosperous reign in the northern kingdom is closed with the identical sentence as the reign before it.

2 Kings 14:28

basis: Verifier: shared Hebrew lexemes H3898 lâcham (171 vv), H1369 gᵉbûwrâh (61 vv), H3789 kâthab (212 vv). Common lexemes in a repeated closing formula; structural, not verbal

"Slept with his fathers, and his son reigned in his place": the formula from Solomon on structural / thematic: confirmed

Checked directly with the Verifier: 2 Kings 14:16 and 1 Kings 11:43 share קָבַר (qâbar, H6912), שָׁכַב (shâkab, H7901), מָלַךְ (mâlak, H4427) and תַּחַת (tachath, H8478), plus ʻim and ʼâb. 1 Kings 2:10, David's death, shares qâbar, shâkab, ʻim and ʼâb. This is the standing obituary of the Hebrew monarchy, applied to David, to Solomon, and now to a northern king of the house of Jehu who died in Samaria. ⚙ The formula is impartial to a fault: it grants Jehoash the same dignified clause as David and withholds from David any clause Jehoash does not get.

1 Kings 2:10 · 1 Kings 11:43

basis: Verifier pair check: 14:16 / 1 Kings 11:43 shares H6912 qâbar (122 vv), H7901 shâkab (190 vv), H4427 mâlak (284 vv), H8478 tachath (450 vv); 14:16 / 1 Kings 2:10 shares H6912, H7901, H5973 ʻim, H1 ʼâb. Frequencies are high, so the basis is a shared formula, not a rare verbal link

Amaziah outlives his conqueror: 14:17 structural / thematic: confirmed

The Verifier lists 2 Kings 14:17 as the closest candidate, sharing אֲמַצְיָה (ʼĂmatsyâh, H558) and יְהוֹאָשׁ (Yᵉhôwʼâsh, H3060), the latter in only sixteen verses in the canon. The two names stand together in v. 15 as combatants and in v. 17 as a reckoning of years. K&D reads the sequence as the reason our verses sit here at all, and as a manifestation of the grace of God toward a proud king who was delivered by the death of his victor. ⚙ We keep the tier structural: Yᵉhôwʼâsh is uncommon but it is a proper name in a continuous narrative, and a name recurring in its own story is not a verbal allusion.

2 Kings 14:17

basis: Verifier: shared Hebrew lexemes H558 ʼĂmatsyâh (39 vv) and H3060 Yᵉhôwʼâsh (16 vv). Low frequency, but both are proper names inside one continuous narrative, so the link is narrative and structural rather than verbal

The books that are opened: a chancery scroll and a last assize typological

The annalists' סֵפֶר (çêpher, H5612) is a royal chancery record, and Kings cites it as reliable without calling it holy. ⚙ Read figurally, the gesture of v. 15 (a life summarized, the remainder written elsewhere, the reader referred to the writing) is the same gesture Revelation makes when books are opened and the dead are judged by what is written in them, and the same instinct behind the book of remembrance written before the LORD in Malachi. We claim no verbal basis for this: the link to Revelation crosses Testaments and languages, so no shared Strong's number is possible, and the Malachi tie is motif rather than lexicon, since the Verifier supplies no basis for it. The connection is a figural reading of a common motif, and the tier reflects that. It is a commonplace of Christian devotional reading rather than a distinctive interpretation, but we mark it ours.

Malachi 3:16 · Revelation 20:12

basis: No shared-lexeme basis: Revelation is Greek and cannot share Strong's numbers with Hebrew, and the Verifier supplies no computed basis for Malachi 3:16. This is a figural reading of the shared motif of a written record produced at a reckoning. Widely held in Christian devotional tradition, not a quotation claim

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The King who did not lie down with his fathers ancient/widely-held

Verse 16 gives the standing obituary of the house of Israel: וַיִּשְׁכַּב (shâkab, H7901) with his fathers, וַיִּקָּבֵר (qâbar, H6912, Niphal) in Samaria, and a son underneath him. The apostolic preaching takes exactly this formula and breaks it. Peter at Pentecost grants that the patriarch David died and was buried and that his tomb is with us to this day, and argues from that concession to the resurrection of another. Paul at Antioch puts it in the very idiom of Kings: David served his own generation, fell asleep, was laid with his fathers, and saw decay; but the One God raised did not see decay. ⚙ The Old Testament writes the sentence over every king without exception; the New Testament reports one case where the sentence would not close. This is the ancient apostolic reading, not our invention, and it is argued in the New Testament from the burial formula itself.

Acts 2:29-31 · Acts 13:36-37

Taḥtāw: the throne that needs no one underneath ancient/widely-held

The unit's last word is תַּחְתָּיו (tachath, H8478), the underneath: Jeroboam reigns in the hollow his father left. Kings repeats that word over a whole dynasty because death keeps removing the occupant. Hebrews makes precisely this argument about the priesthood, that the former priests were many in number because death prevented them from continuing, whereas He holds His priesthood permanently, having an indestructible life; and the same logic is what the angel's promise of a throne with no end in Luke asserts about kingship. ⚙ Our contribution is only to point out that the royal formula of Kings, with its relentless taḥtāw, is the Old Testament's own long demonstration of the problem Hebrews names. The argument itself is apostolic and ancient.

Hebrews 7:23-25 · Luke 1:32-33

The remainder that is written elsewhere novel

⚙ A more speculative reading, offered as ours and not as the tradition's. The formula of v. 15 works by pointing away: the yether, the overhang of a life, is written in a scroll the reader does not hold. Psalm 40, in the words Hebrews places in the mouth of the incoming Son, reverses the direction: "in the scroll of the book it is written of Me," bimgillat sēp̄er, where the same noun çêpher (H5612) names a writing in which a person, not merely his deeds, is the content. ⚙ Where the kings of Israel have their surplus filed, Christ comes as the One the book was about. We mark this novel: the Psalm 40 and Hebrews 10 link is ancient and secure, but the bridge from the annalists' chancery scroll to it is a resonance of vocabulary and motif that we are drawing, with no Verifier basis and no commentator in this brief proposing it.

Psalm 40:7 · Hebrews 10:5-7

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)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: the Hebrew is not in doubt here; there are no significant variants flagged in our sources for these two verses. The one textual observation that matters is K&D's, that Jehoash is spelled with the fuller form יהואשׁ throughout this chapter and with the contracted יואשׁ in the closing notices of 2 Kings 13, which K&D takes as evidence of a different source document. That is an argument from orthography and is checkable; it is not proof of anything about the compiler's intent.

Sources: these two verses are thin ground for commentary, and it shows. Poole has no note on either verse. Henry's entry covers 14:15-22 as a block, so his remarks about Amaziah's later assassination look past our unit; we cite him with that flagged. JFB's entry here is headed 11-14 and treats the war itself rather than the closing formula, so we have not drawn a voice from it. Geneva's entries for both verses are the BSB-style verse text followed by a section heading, with no actual gloss, so nothing citable was available. That leaves Ellicott, Barnes, Cambridge, Pulpit, Gill and K&D carrying the unit, and four of the six say substantially the same thing: the verses are a repetition from chapter 13.

What is uncertain: whether the repetition is accidental displacement (Barnes, Pulpit) or deliberate reuse of a second source (Ellicott, Cambridge, K&D) cannot be settled from the text, and we have not settled it. K&D's further claim, that the compiler repeated the notice in order to display God's mercy to Amaziah, is an inference about motive and is marked as such wherever we use it. Our thread tiers are deliberately conservative: although vv. 15-16 are near duplicates of 13:12-13 in English, every shared lexeme the Verifier reports is common, so we have not tiered any link here as verbal or as a quotation. The Revelation and Malachi thread and the Psalm 40 christological reading are ours, carry no lexical basis, and are labeled typological and novel respectively. The chronological details in K&D and Henry (fifteen years, sixteen years, eleven years) are reported as those commentators state them and have not been independently verified here.

✦ = 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)