2 Kings 21 25

2 Kings 21:25 kjv

Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?

2 Kings 21:25 nkjv

Now the rest of the acts of Amon which he did, are they not written in the book of the chronicles of the kings of Judah?

2 Kings 21:25 niv

As for the other events of Amon's reign, and what he did, are they not written in the book of the annals of the kings of Judah?

2 Kings 21:25 esv

Now the rest of the acts of Amon that he did, are they not written in the Book of the Chronicles of the Kings of Judah?

2 Kings 21:25 nlt

The rest of the events in Amon's reign and what he did are recorded in The Book of the History of the Kings of Judah.

2 Kings 21 verses

2 Kings 21 25 Meaning

Second Kings 21:25 serves as a concise concluding summary of King Amon's brief and wicked reign over Judah. It functions as a standard historiographical formula within the Books of Kings, indicating that while the biblical narrative has provided essential spiritual and historical details, further secular information about Amon's "acts" or "deeds" could be found in external, presumably official, historical archives of the Judean monarchy, specifically identified as the "Book of the Chronicles of the Kings of Judah." It implicitly suggests that the biblical account is selective, focusing on details relevant to God's covenant with Israel and His providential working through the succession of kings.

2 Kings 21 25 Context

The verse stands as the concluding statement for the short reign of King Amon of Judah, immediately preceding the account of his assassination and the subsequent beginning of Josiah's righteous reign. Amon, son of the notorious King Manasseh, is described as having continued the deeply idolatrous practices of his father, neglecting the LORD. His reign lasted only two years. The mention of "the Book of the Chronicles of the Kings of Judah" here highlights the literary convention used by the author of Kings to summarize a king's rule while pointing to other comprehensive historical records, thereby indicating the selective, theological purpose of the biblical narrative itself. It concludes a narrative section dominated by Amon's evil reign, which further solidified the conditions for God's impending judgment upon Judah, initiated by Manasseh and exacerbated by Amon.

2 Kings 21 25 Word analysis

• Now: The Hebrew word וְיֶתֶר (vəyeṯer) typically means "and the rest," "and the remainder," or "and what remained." It functions as a conjunctive transition to the summary formula, introducing the idea that only a selection of events is presented in the biblical account, with further details preserved elsewhere.
• the rest of the acts: The phrase "the rest of the acts" (וְיֶתֶר דִּבְרֵי, vəyeṯer divrei) is a common introductory component of this historiographical formula in the books of Kings. The word דִּבְרֵי (divrei) literally means "words of" or "affairs of," but in this context, it broadly signifies "deeds," "actions," "events," or "history." It points to a broader historical record of Amon's complete activities.
• Amon: The name of the king of Judah. His brief reign (2 years) followed his father Manasseh's exceedingly long and wicked rule. His continuation of Manasseh's idolatry underscores the entrenched spiritual decline of Judah before Josiah's reforms.
• which he did: This phrase clarifies that the "acts" are specific to Amon's direct conduct and reign. It signifies his full engagement in his role, implying both political and religious actions.
• are they not written: (הֲלֹא־הֵמָּה כְתוּבִים, hălō’-hēmmâ kĕtûvîm) This is a rhetorical question, typical of the formula, asserting affirmatively that these actions are indeed written down. It confirms the existence and accessibility of the mentioned external records for the original audience, lending credibility and referencing wider knowledge. It highlights the reliance on documented history in the ancient world.
• in the Book of the Chronicles: (בְּסֵפֶר דִּבְרֵי הַיָּמִים, bĕsepher divrei haiyamim) This specific reference points to a governmental or court archive, an official compilation of annals. This is not the canonical Old Testament books of 1 and 2 Chronicles. The phrase "the words of the days" signifies historical records, yearbooks, or daily events chronicled by court scribes or royal historiographers.
• of the Kings of Judah: This further specifies the type and source of the external record, confirming it as an official Judean state document focused on the royal succession and administration. The existence of such a "book" highlights ancient Israel's literate society and administrative capacity.

Words-group by words-group analysis:

• "Now the rest of the acts of Amon, which he did,": This standard opening emphasizes that the preceding narrative in 2 Kings provides only a summary, or the highlights, of Amon's reign from the perspective of the sacred history. It implicitly signals that more detailed political or administrative records existed, but were not necessary for the theological purposes of the Deuteronomistic Historian. This framing prioritizes spiritual and covenantal faithfulness over comprehensive political accounts.
• "are they not written in the Book of the Chronicles of the Kings of Judah?": This rhetorical question serves multiple functions: it affirms the historicity of the biblical narrative by pointing to external corroborating sources; it clarifies the scope and purpose of the current sacred text (which is selective); and it indicates to the reader where more extensive information on the secular affairs of the king could be found. It suggests the author assumed their audience either had access to or knowledge of such royal archives, typical of ancient Near Eastern historical record-keeping. There is an indirect polemic against those who might question the facts, by asserting their accessibility in established state records.

2 Kings 21 25 Bonus section

The "Book of the Chronicles of the Kings of Judah" (and a parallel for Israelite kings) mentioned extensively in Kings is not the canonical books of 1 & 2 Chronicles found in our Bibles. The canonical Chronicles often cite other sources too, but this particular "Book of the Chronicles of the Kings of Judah" was a distinct, original, official court record or archive. Its frequent mention points to the historiographical methodology of the author of Kings, indicating they were drawing from and interacting with existing royal annals and state records of their time, giving the historical accounts within Kings significant groundedness. This distinction highlights that while the Bible affirms its historical accuracy, its purpose is always theological, providing a spiritual interpretation of history and the progression of God's covenant with His people, culminating in the person and work of Christ. The brevity of Amon's description here compared to the more elaborate ones for other kings (e.g., Manasseh or Josiah) emphasizes that from the biblical perspective, a short, evil reign contributes little to God's redemptive narrative that needs detailed elaboration beyond its negative impact.

2 Kings 21 25 Commentary

Second Kings 21:25 provides the formulaic close to Amon's short, ungodly reign, signaling a pivotal point in Judah's spiritual trajectory. The consistent use of this formula across the books of Kings underlines the selective nature of the biblical record. It emphasizes that the inspired authors were not compiling exhaustive national histories, but rather presenting a theological narrative – a divine history of salvation and covenant faithfulness. While secular chronicles contained broader administrative details, battles, and everyday royal decrees, the biblical account prioritizes the kings' obedience or disobedience to the LORD and its consequences, particularly concerning idolatry and fidelity to the Jerusalem temple. Amon's "acts," detailed within the biblical account by a mere mention of his evil, serve as a stark contrast to the divine expectations for a king ruling God's chosen people. The reference to the "Book of the Chronicles" further suggests the biblical narrative's rootedness in actual historical events, while simultaneously defining its distinct, sacred purpose.