2 Chronicles 25 24

2 Chronicles 25:24 kjv

And he took all the gold and the silver, and all the vessels that were found in the house of God with Obededom, and the treasures of the king's house, the hostages also, and returned to Samaria.

2 Chronicles 25:24 nkjv

And he took all the gold and silver, all the articles that were found in the house of God with Obed-Edom, the treasures of the king's house, and hostages, and returned to Samaria.

2 Chronicles 25:24 niv

He took all the gold and silver and all the articles found in the temple of God that had been in the care of Obed-Edom, together with the palace treasures and the hostages, and returned to Samaria.

2 Chronicles 25:24 esv

And he seized all the gold and silver, and all the vessels that were found in the house of God, in the care of Obed-edom. He seized also the treasuries of the king's house, also hostages, and he returned to Samaria.

2 Chronicles 25:24 nlt

He carried off all the gold and silver and all the articles from the Temple of God that had been in the care of Obed-edom. He also seized the treasures of the royal palace, along with hostages, and then returned to Samaria.

2 Chronicles 25 verses

2 Chronicles 25 24 Meaning

2 Chronicles 25:24 vividly depicts the profound humiliation and loss suffered by the Kingdom of Judah under King Amaziah following their decisive defeat by King Joash of Israel. It details the extensive spoils taken from Jerusalem, including vast quantities of gold and silver, sacred vessels from the very House of God (the Temple), and even precious treasures from the royal palace. Furthermore, it records the seizure of hostages, underscoring the completeness of Judah's subjugation. This verse marks the physical manifestation of God's judgment upon Amaziah for his idolatry and defiance, signifying a devastating blow to Judah's national and spiritual standing.

2 Chronicles 25 24 Context

This verse is situated immediately after the account of King Amaziah of Judah’s ill-fated battle against King Joash of Israel at Beth-shemesh (2 Chr 25:21-23). Amaziah, initially successful against Edom, had incurred God’s wrath by embracing the idols of the Edomites (2 Chr 25:14-16) and stubbornly rejecting the prophetic warnings (2 Chr 25:15-16, 20). His arrogant challenge to Joash of Israel was a direct result of God's will to punish Judah for its apostasy. The defeat was crushing: Amaziah was captured, and Jerusalem's walls were breached. Verse 24 itemizes the tangible losses and spoils of war taken by the victorious Israelite army, highlighting the complete reversal of Amaziah's fortunes and the deep dishonor brought upon Judah and its king, whose personal treasures and even the sacred Temple items were carried away.

2 Chronicles 25 24 Word analysis

• And Amaziah took: wa-yiqach ’Amatsyahu (וַיָּשֶׁב אֲמַצְיָהוּ). The verb laqach (לָקַח) means "to take," "to seize," "to capture." Here it's reversed from Amaziah being taken (verse 23) to Amaziah taking as the one whose possessions are seized. It underscores the active role of the conquering king (Joash, implied subject here in English translations like ESV, NASB), although the Hebrew grammatically links the taking action directly to Amaziah, highlighting his passivity in being plundered as the indirect recipient of the action (the objects are what were taken, Amaziah is the one whose things were taken from him). This reflects the king's utter powerlessness.
• all the gold and silver: kol-ha-zahav w'ha-kesef (כָּל-הַזָּהָב וְהַכֶּסֶף). Represents the amassed wealth and prosperity of Judah, both national and royal. Its seizure signifies economic devastation and political subjugation, as gold and silver were fundamental indicators of a kingdom's strength and stability in the ancient Near East.
• and all the vessels: w'et kol-ha-k'lim (וְאֵת כָּל-הַכֵּלִים). Kelim (כֵּלִים) refers to various instruments, implements, or containers. In context, it primarily means cultic vessels, items used in Temple service. Their seizure is not merely an economic loss but a spiritual blow.
• that were found in the house of God: hanimtza'im be-vet ha-Elohim (הַנִּמְצְאִים בֵּית הָאֱלֹהִים). The Temple, or the "house of God" (Bet Elohim), was the central place of Israelite worship and the dwelling place of God's Name. The plundering of its contents signified desecration, divine judgment, and God’s temporary removal of protection due to the nation's sin. This loss represented a severe breach of covenant faithfulness and national security, as God's presence was symbolized by the Temple's sanctity.
• with Obed-Edom: 'im-Oved Edom (עִם-עֹבֵד אֱדֹם). This phrase is highly debated. The original Obed-Edom was a Levite gatekeeper of the Tabernacle in David's time, specifically responsible for sacred treasures (1 Chr 26:15). Chronologically, he would have been long dead by Amaziah's time. Scholars largely interpret this as either: 1. A scribal error where the name was mistakenly copied from a context like 1 Chronicles 26:15. 2. A reference to the "house of Obed-Edom," implying descendants or a recognized line of gatekeepers known for their custody of specific temple assets. Given the anachronism, the former is most probable, suggesting textual corruption in the Masoretic Text which many modern translations omit or footnote. Its presence in some texts underscores a tradition of sacred trust with temple guardians, however.
• and the treasures of the king’s house: w'et otz'rot bet-ha-melekh (וְאֵת אֹצְרוֹת בֵּית-הַמֶּלֶךְ). This refers to the private royal treasury. Its plunder reflects the personal humiliation and financial ruin of King Amaziah. It means the stripping away of his royal dignity and power.
• and hostages: w'et ha-’aruvot (וְאֶת-הָעֲרֻבּוֹת). Aruvot (עֲרֻבּוֹת) are pledges, securities, or more commonly, hostages. Taking hostages ensured compliance, cemented the conqueror’s authority, and guaranteed future tribute. This act served as a painful reminder of Judah's defeat and subordination to Israel, a complete reversal of their supposed strength and independence.
• and returned to Jerusalem: wa-yashav Yerushalayim (וַיָּשֶׁב יְרוּשָׁלָיִם). This phrase indicates the destination of the conquering force and the spoils. Jerusalem, the capital, was stripped of its wealth and honor. The act of returning the plundered goods to Jerusalem for storage or redistribution (as occurred here, not the spoils being taken from Jerusalem and hidden there but rather taken from Jerusalem back to the victor's capital) implies Joash took these items back to Samaria/Israel, although some interpretations might imply they were kept/displayed in Jerusalem under Israelite control before transport. The primary force of "returned to Jerusalem" refers to King Amaziah being brought back as a captive, indicating his utter subjugation. The treasures were taken away FROM Jerusalem.

2 Chronicles 25 24 Bonus section

The peculiar mention of "Obed-Edom" in 2 Chronicles 25:24 is one of the more noted textual difficulties for Bible scholars. While most modern translations handle it by omission or footnoting due to the severe chronological issue, its presence in the Masoretic Text and older translations like the KJV highlights the complexity of textual transmission. It reminds us that ancient texts can contain anomalies which diligent study attempts to clarify, often pointing to potential scribal interventions. The anachronism underscores the importance of the larger narrative and theological point (Amaziah's judgment) over precise historical-chronological detail in certain isolated textual instances. Furthermore, this incident contrasts sharply with David's initial awe of the Ark being at Obed-Edom's house (2 Sam 6:10-12; 1 Chr 13:13-14), where the house was blessed. Here, the "house of God" (the Temple) itself is despoiled because of the king's sin, reversing the blessings.

2 Chronicles 25 24 Commentary

2 Chronicles 25:24 serves as a potent theological statement within the Chronicler's narrative, directly linking Amaziah’s apostasy to tangible national calamity. The cataloging of taken items—from gold and silver to sacred Temple vessels and royal treasures, culminating in hostages—is not merely an inventory of war spoils but a depiction of comprehensive national humiliation. The sacred items, once consecrated to Yahweh, are now in foreign hands, illustrating that God’s judgment, not a lack of power, allowed their seizure. This passage powerfully warns against idolatry and pride, affirming God’s unwavering standard of justice. For a king, the loss of his treasures, his Temple’s dignity, and his own people as hostages represents the ultimate undoing of his reign and personal shame. It highlights that true security and prosperity come not from human strength or false gods, but from faithful obedience to the Living God.