King James Version

What Does 2 Chronicles 22:7 Mean?

2 Chronicles 22:7 in the King James Version says “And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jeh...” — study this verse from 2 Chronicles chapter 22 with commentary, cross-references, and original Hebrew word analysis.

“And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab. destruction: Heb. treading down”

2 Chronicles 22:7 · KJV

Context

5

He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead : and the Syrians smote Joram.

6

And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick. which: Heb. wherewith they wounded him Azariah: also called, Ahaziah, ver.I. or, Jehoahaz, ver.21.17.

7

And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab. destruction: Heb. treading down

8

And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them.

9

And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.

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Commentary

KJV Study Commentary
And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.

This verse is part of the narrative of Judah's kings, specifically addressing Evil family influence leading to destruction. The Chronicler's theological perspective emphasizes immediate divine retribution—kings who seek God prosper, while those who forsake Him face judgment. This pattern provides instruction for the post-exilic community on the conditions for God's blessing.

The account demonstrates God's covenant faithfulness despite human unfaithfulness. Even in judgment, God preserves a remnant and offers restoration through repentance. The repeated cycle of apostasy, judgment, and restoration reveals both human sinfulness and divine mercy. References to the temple, proper worship, and priestly service emphasize the Chronicler's concern for correct religious observance.

Theologically, these accounts point beyond immediate history to God's ultimate purposes through the Davidic line. Despite repeated failures, God preserves David's dynasty, anticipating the perfect King who will reign in righteousness. The pattern of judgment for sin and restoration through repentance prefigures the gospel message of salvation through Christ.

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Historical & Cultural Context

This passage occurs during the divided monarchy period when Judah existed separately from northern Israel. The Chronicler writes from a post-exilic perspective, addressing the restored community in Jerusalem after the Babylonian exile (539 BCE onward). His emphasis on temple worship, proper religious observance, and God's covenant faithfulness speaks directly to the needs of his audience who had just rebuilt the temple and were reestablishing their identity as God's people.

The historical context demonstrates both God's judgment on persistent sin and His readiness to restore those who genuinely repent. The Chronicler omits most northern kingdom material, focusing on Judah and the Davidic line to emphasize God's faithfulness to His covenant promises. Archaeological discoveries from sites like Lachish, Beersheba, and Jerusalem corroborate the biblical accounts of various kings' reigns and building projects.

Understanding the Chronicler's post-exilic perspective is crucial—he's not merely recording history but applying past lessons to his contemporary audience, showing that the same principles of seeking God, maintaining proper worship, and covenant faithfulness that determined blessing or judgment in the past still apply.

Reflection Questions

  1. How does this verse illustrate the principle of divine retribution (blessing for obedience, judgment for sin)?
  2. What specific applications does this passage have for maintaining spiritual faithfulness in contemporary Christian life?
  3. How does this account point to God's ultimate purposes through the Davidic line and the coming Messiah?

Original Language Analysis

Hebrew · 22 words
וּמֵֽאֱלֹהִ֗ים1 of 22

“was of God”

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

הָֽיְתָה֙2 of 22
H1961

to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)

תְּבוּסַ֣ת3 of 22

“And the destruction”

H8395

a treading down, i.e., ruin

אֲחַזְיָ֔הוּ4 of 22

“of Ahaziah”

H274

achazjah, the name of a jewish and an israelite king

וּבְבֹא֗וֹ5 of 22

“by coming”

H935

to go or come (in a wide variety of applications)

אֶל6 of 22
H413

near, with or among; often in general, to

יוֹרָ֑ם7 of 22

“to Joram”

H3141

joram, the name of three israelites and one syrian

וּבְבֹא֗וֹ8 of 22

“by coming”

H935

to go or come (in a wide variety of applications)

יָצָ֤א9 of 22

“he went out”

H3318

to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim

עִם10 of 22
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

יְהוֹרָם֙11 of 22

“with Jehoram”

H3088

jehoram, the name of a syrian and of three israelites

אֶל12 of 22
H413

near, with or among; often in general, to

יֵה֣וּא13 of 22

“against Jehu”

H3058

jehu, the name of five israelites

בֶן14 of 22

“the son”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

נִמְשִׁ֔י15 of 22

“of Nimshi”

H5250

nimshi, the (grand-)father of jehu

אֲשֶׁ֣ר16 of 22
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

מְשָׁח֣וֹ17 of 22

“had anointed”

H4886

to rub with oil, i.e., to anoint; by implication, to consecrate; also to paint

יְהוָ֔ה18 of 22

“whom the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

לְהַכְרִ֖ית19 of 22

“to cut off”

H3772

to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e., make an alliance or bargain, originally by cutt

אֶת20 of 22
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בֵּ֥ית21 of 22

“the house”

H1004

a house (in the greatest variation of applications, especially family, etc.)

אַחְאָֽב׃22 of 22

“of Ahab”

H256

achab, the name of a king of israel and of a prophet at babylon

Study Guide

Historical Context

This verse is found in the book of 2 Chronicles. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

2 Chronicles 22:7 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to 2 Chronicles 22:7 from Treasury of Scripture Knowledge

2 Kings 9:212 Chronicles 10:15Judges 14:4Malachi 4:3Hosea 14:91 Kings 22:20

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