But the people of the land killed all those who had conspired against king Amon; and the people of the land made Josiah his son king in his place.
Parallel Translations
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But the people of the land killed all those who had conspired against king Amon; and the people of the land made Josiah his son king in his place.
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But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.
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But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead.
Cross-references (6)
Passages linked to 2 Chronicles 33:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 9:5-6 I will surely require accounting for your life’s blood. At the hand of every animal I will require it. At the hand of man, even at the hand of every man’s brother, I will require the life of man. Whoever sheds man’s blood, his blood will be shed by man, for God made man in his own image.
- Numbers 35:31 “ ‘Moreover you shall take no ransom for the life of a murderer who is guilty of death. He shall surely be put to death.
- Numbers 35:33 “ ‘So you shall not pollute the land where you live; for blood pollutes the land. No atonement can be made for the land, for the blood that is shed in it, but by the blood of him who shed it.
- 2 Chronicles 26:1 All the people of Judah took Uzziah, who was sixteen years old, and made him king in the place of his father Amaziah.
- 2 Chronicles 34:1 Josiah was eight years old when he began to reign, and he reigned thirty-one years in Jerusalem.
- 2 Chronicles 36:1 Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father’s place in Jerusalem.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (6 sources)
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Adam Clarke 1810 · Public Domain Verse 25. The people of the land slew all…
Verse 25. The people of the land slew all them] His murder was not a popular act, for the people slew the regicides. They were as prone to idolatry as their king was. We may rest satisfied that idolatry was accompanied with great licentiousness and sensual gratifications else it never, as a mere religious system, could have had any sway in the world.
FOR an explanation of the term groves, 2Ch 23:3; 2Kg 21:26.
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I have referred to the prayer attributed to Manasseh, and found in what is called the Apocrypha, just before the first book of Maccabees. It was anciently used as a form of confession in the Christian Church, and is still as such received by the Greek Church. It is as follows: -
"O Lord, Almighty God of our fathers, Abraham, Isaac, and Jacob, and of their righteous seed, who hast made heaven and earth, with all the ornament thereof; who hast bound the sea by the word of thy commandment; who hast shut up the deep, and sealed it by thy terrible and glorious name; whom all men fear, and tremble before thy power; for the majesty of thy glory cannot be borne, and thine angry threatening towards sinners is insupportable; but thy merciful promise is unmeasurable and unsearchable; for thou art the most high Lord, of great compassion, long-suffering, very merciful, and repentest of the evils of men. Thou, O Lord, according to thy great goodness, hast promised repentance and forgiveness to them that have sinned against thee, and of thine infinite mercies hast appointed repentance unto sinners, that they may be saved. Thou, therefore, O Lord, that art the God of the just, has not appointed repentance to the just, as to Abraham, and Isaac, and Jacob, which have not sinned against thee; but thou hast appointed repentance unto me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied; and I am not worthy to behold and see the height of heaven for the multitude of mine iniquities. I am bowed down with many iron bands, that I cannot lift up mine head, neither have any release; for I have provoked thy wrath, and done evil before thee. I did not thy will, neither kept I thy commandments. I have set up abominations, and have multiplied offences. Now therefore I bow the knee of mine heart, beseeching thee of grace. I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities: wherefore I humbly beseech thee, forgive me, O Lord, forgive me, and destroy me not in mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me into the lower parts of the earth. For thou art the God, the God of them that repent; and in me thou wilt show all thy goodness: for thou wilt save me, that am unworthy, according to thy great mercy. Therefore I will praise thee for ever all the days of my life: for all the powers of the heavens do praise thee, and thine is the glory for ever and ever. - Amen.
The above translation, which is that in our common Bibles, might be mended; but the piece is scarcely worth the pains.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Them. Heb. "all that had conspired against king Amon."…
Them. Heb. "all that had conspired against king Amon." H.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. slew] Render, smote. The Hebrew word suggests perhaps…
25. slew] Render, smote. The Hebrew word suggests perhaps that there was a conflict between the people and the conspirators.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) Slew.—Smote. The verse is identical with 2Ki_21:24, save…
(25) Slew.—Smote. The verse is identical with 2Ki_21:24, save that it has “smote” plural instead of singular, which latter is more correct. It may be that the facts thus briefly recorded represent a fierce conflict between the party of religious reform and that of religious reaction, in which the latter was for the time worsted and reduced to a state of suspended activity.
The chronicler has omitted the remarks usual at the end of a reign. See 2Ki_21:25-26 for a reference to sources, and Anion’s burial place (“the garden of Uzza”).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The people of the land. The emphatic expression here…
The people of the land. The emphatic expression here used (as also in the parallel), with its repetition in same verse malting it more so, may either betray the unfortunate sympathy that the worse element of the nation felt with the bad king and his evil ways, or it may mean that the healthier element of the people insisted on the right respect being observed to the proper succession. The conduct of Josiah from very tender years, which could not have been entirely his own, but must be credited in part to those who taught and influenced him, throws the balance of probability, perhaps, into this latter and more charitable view. The parallel contains two closing verses (25, 26) additional to what we have, giving the authority as the "book of the chronicles of the kings of Judah," and stating that Amen also "was buried in his sepulchre, in the garden of Uzza."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Josiah his son king in his stead.
2Ch_33:25
Josiah his son king in his stead.
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Far-reaching heredity
Josiah was the son of Amon--which is equal to saying that the greatest sinner of his day was the progenitor of one of the finest saints that ever prayed. If that is not a miracle, what is meant by the term miracle? Read the account and say if it be not the reading of music:--And he did that which was right in the sight of the Lord, and walked in the ways of David his father (2Ch_34:2) and declined neither to the right hand, nor to the left. Then he had more fathers than one. That is the explanation. You are not the son of the man that went immediately before you; you are only his son in a very incidental manner. Josiah was the son of David his father--the larger father, the deeper root, the elect of God; a sun fouled by many a black spot, but a shining orb notwithstanding. We must enlarge our view if we would come to right conclusions regarding many mysteries. Amen was but a link in the chain. The bad man here, or the good man there, taken in his solitariness, is but a comparatively trivial incident in lifes tragedy. Heredity is not from one to two; it is from one to the last; from the beginning to the ending. In every man there lives all the humanity that ever lived. We are fearfully and wonderfully made--not physically only, but morally, religiously, temperamentally. All the kings live in the last king or the reigning monarch. We are one humanity. Solidarity has its lessons as well as individuality. We know not which of our ancestors comes up in us at this moment or that--now the tiger, now the eagle; now the praying mother, now the daring sire; now some mean soul that got into the current by a mystery never to be explained; now the cunning, watchful, patient deceiver, who can wait for nights at a time and never complain of the dark or the cold, and now the hero that never had a fear, the philanthropist that loved the world, the mother that never looked otherwise than God Himself would have her look. We can never tell which of our ancestors is really thinking in us, speaking through us; we cannot tell the accent of the immediate consciousness;--these are mysteries, and when the judgment comes it will be based upon all the ground, and not upon incidental points here and there (J. Parker, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.