2 Kings 13:7
2 Kings 13:7 in Multiple Translations
Jehoahaz had no army left, except fifty horsemen, ten chariots, and ten thousand foot soldiers, because the king of Aram had destroyed them and made them like the dust at threshing.
Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.
For he left not to Jehoahaz of the people save fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them, and made them like the dust in threshing.
For out of all his army, Jehoahaz had only fifty horsemen and ten carriages and ten thousand footmen; the king of Aram had given them up to destruction, crushing them like dust.
All that was left of Jehoahaz's army were fifty horsemen, ten chariots, and ten thousand soldiers, for the king of Aram had destroyed the rest, turning them into dust like that when grain is threshed.
For he had left of the people to Iehoahaz but fiftie horsemen, and tenne charets, and tenne thousand footemen, because the King of Aram had destroyed them, and made them like dust beaten to pouder.
for he left not to Jehoahaz of the people except fifty horsemen, and ten chariots, and ten thousand footmen, for the king of Aram hath destroyed them, and maketh them as dust for threshing.
For he didn’t leave to Jehoahaz of the people any more than fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them and made them like the dust in threshing.
Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.
And Joachaz had no more left of the people than fifty horsemen, and ten chariots, and ten thousand footmen: for the king of Syria had slain them, and had brought them low as dust by thrashing in the barnfloor.
Jehoahaz had only 50 men who rode on horses and ten chariots and 10,000 other soldiers, because the army of Syria had killed all the rest, trampling them like people walk on dirt.
Berean Amplified Bible — 2 Kings 13:7
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Kings 13:7 Interlinear (Deep Study)
BIB
HEB
כִּ֣י
לֹא֩
הִשְׁאִ֨יר
לִ/יהוֹאָחָ֜ז
עָ֗ם
כִּ֣י
אִם
חֲמִשִּׁ֤ים
פָּֽרָשִׁים֙
וַ/עֲשָׂ֣רָה
רֶ֔כֶב
וַ/עֲשֶׂ֥רֶת
אֲלָפִ֖ים
רַגְלִ֑י
כִּ֤י
אִבְּדָ/ם֙
מֶ֣לֶךְ
אֲרָ֔ם
וַ/יְשִׂמֵ֥/ם
כֶּֽ/עָפָ֖ר
לָ/דֻֽשׁ
כִּ֣י
kîy
H3588
for
Conj
לֹא֩
lôʼ
H3808
not
Part
הִשְׁאִ֨יר
shâʼar
H7604
to remain
V-Hiphil-Perf-3ms
לִ/יהוֹאָחָ֜ז
Yᵉhôwʼâchâz
H3059
Ahaziah
Prep | N-proper
עָ֗ם
ʻam
H5971
Amaw
N-ms
כִּ֣י
kîy
H3588
for
Conj
אִם
ʼim
H518
if
Conj
חֲמִשִּׁ֤ים
chămishshîym
H2572
fifty
Adj
פָּֽרָשִׁים֙
pârâsh
H6571
horse
N-mp
וַ/עֲשָׂ֣רָה
ʻeser
H6235
ten
Conj | Adj
רֶ֔כֶב
rekeb
H7393
chariot
N-ms
וַ/עֲשֶׂ֥רֶת
ʻeser
H6235
ten
Conj | Adj
אֲלָפִ֖ים
ʼeleph
H505
thousand
Adj
רַגְלִ֑י
raglîy
H7273
on foot
Adj
כִּ֤י
kîy
H3588
for
Conj
אִבְּדָ/ם֙
ʼâbad
H6
to perish
V-Piel-Perf-3ms | Suff
מֶ֣לֶךְ
melek
H4428
King's
N-ms
אֲרָ֔ם
ʼĂrâm
H758
Aram
N-proper
וַ/יְשִׂמֵ֥/ם
sûwm
H7760
to set
Conj | V-Qal-ConsecImperf-3ms | Suff
כֶּֽ/עָפָ֖ר
ʻâphâr
H6083
dust
Prep | N-ms
לָ/דֻֽשׁ
dûwsh
H1758
to tread
Prep | V-Qal-Inf-a
Hebrew Word Study
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Hebrew Word Reference — 2 Kings 13:7
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
לֹא֩
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
הִשְׁאִ֨יר
shâʼar
H7604
"to remain"
V-Hiphil-Perf-3ms
To remain or be left over, as in Joshua 10:20. It can also mean to spare or reserve something, like God sparing Noah in Genesis 7:23. This word is used to describe the remnant of Israel.
Definition: 1) to remain, be left over, be left behind 1a) (Qal) to remain 1b) (Niphal) 1b1) to be left over, be left alive, survive 1b1a) remainder, remnant (participle) 1b2) to be left behind 1c) (Hiphil) 1c1) to leave over, spare 1c2) to leave or keep over 1c3) to have left 1c4) to leave (as a gift)
Usage: Occurs in 123 OT verses. KJV: leave, (be) left, let, remain, remnant, reserve, the rest. See also: Genesis 7:23; 1 Kings 22:47; Isaiah 4:3.
לִ/יהוֹאָחָ֜ז
Yᵉhôwʼâchâz
H3059
"Ahaziah"
Prep | N-proper
Jehoachaz was a king of Judah, son of Jehoram and Athaliah, and father of Joash. His name means Jehovah has seized, and he is also referred to as Ahaziah.
Definition: A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 2Ki.8.24; son of: Jehoram (H3088) and Athaliah (H6271); brother of: Jehosheba (H3089); married to Zibiah (H6645); father of: Joash (H3101I); also called Jehoahaz at 2Ch.21.17; Another name of a.chaz.yah (אֲחַזְיָ֫הוּ "Ahaziah" H0274H) § Jehoahaz = "Jehovah has seized" 1) a king of Judah and son of Josiah 2) a king of the northern kingdom of Israel and son of Jehu 3) a king of Judah and son of Jehoram (Ahaziah)
Usage: Occurs in 19 OT verses. KJV: Jehoahaz. Compare H3099 (יוֹאָחָז). See also: 2 Kings 10:35; 2 Kings 14:8; 2 Chronicles 36:1.
עָ֗ם
ʻam
H5971
"Amaw"
N-ms
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אִם
ʼim
H518
"if"
Conj
This Hebrew word is used to express conditions or questions, like if or whether. It can also be used to make oaths or express wishes, as in Oh that! It appears in various forms in the KJV, including if, though, and when.
Definition: : if/whether_or/though 1) if 1a) conditional clauses 1a1) of possible situations 1a2) of impossible situations 1b) oath contexts 1b1) no, not 1c) if...if, whether...or, whether...or...or 1d) when, whenever 1e) since 1f) interrogative particle 1g) but rather
Usage: Occurs in 931 OT verses. KJV: (and, can-, doubtless, if, that) (not), [phrase] but, either, [phrase] except, [phrase] more(-over if, than), neither, nevertheless, nor, oh that, or, [phrase] save (only, -ing), seeing, since, sith, [phrase] surely (no more, none, not), though, [phrase] of a truth, [phrase] unless, [phrase] verily, when, whereas, whether, while, [phrase] yet. See also: Genesis 4:7; Exodus 22:3; Leviticus 27:27.
חֲמִשִּׁ֤ים
chămishshîym
H2572
"fifty"
Adj
This Hebrew word simply means the number fifty, used in various biblical contexts like measurements and quantities. It appears in Leviticus and Numbers.
Definition: 1) fifty 1a) fifty (cardinal number) 1b) a multiple of fifty (with other numbers) 1c) fiftieth (ordinal number)
Usage: Occurs in 141 OT verses. KJV: fifty. See also: Genesis 6:15; 1 Kings 7:2; Isaiah 3:3.
פָּֽרָשִׁים֙
pârâsh
H6571
"horse"
N-mp
This word means a horseman or a cavalry soldier, like those who rode chariots in battle. In the Bible, it describes the riders of horses and chariots, like in Exodus 14:9 where the Egyptian horsemen pursued the Israelites.
Definition: horse, steed, warhorse
Usage: Occurs in 54 OT verses. KJV: horseman. See also: Genesis 50:9; 2 Chronicles 8:6; Isaiah 21:7.
וַ/עֲשָׂ֣רָה
ʻeser
H6235
"ten"
Conj | Adj
This Hebrew word means the number ten, often used in combination with other numbers to describe larger quantities, such as in the story of the ten commandments in Exodus 20. It is commonly translated as 'ten' in the KJV.
Definition: 1) ten 1a) ten 1b) with other numbers Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Usage: Occurs in 157 OT verses. KJV: ten, (fif-, seven-) teen. See also: Genesis 5:14; 1 Kings 6:3; Isaiah 5:10.
רֶ֔כֶב
rekeb
H7393
"chariot"
N-ms
The Hebrew word for chariot refers to a vehicle, team of horses, or cavalry. It is also used to describe the upper millstone in a grinding mill. Chariots were important in biblical times for transportation and war.
Definition: : chariot 1) a team, chariot, chariotry, mill-stone, riders 1a) chariotry, chariots 1b) chariot (single) 1c) upper millstone (as riding on lower millstone) 1d) riders, troop (of riders), horsemen, pair of horsemen, men riding, ass-riders, camel-riders Also means: re.khev (רֶ֫כֶב ": millstone" H7393H)
Usage: Occurs in 104 OT verses. KJV: chariot, (upper) millstone, multitude (from the margin), wagon. See also: Genesis 50:9; 2 Kings 8:21; Psalms 20:8.
וַ/עֲשֶׂ֥רֶת
ʻeser
H6235
"ten"
Conj | Adj
This Hebrew word means the number ten, often used in combination with other numbers to describe larger quantities, such as in the story of the ten commandments in Exodus 20. It is commonly translated as 'ten' in the KJV.
Definition: 1) ten 1a) ten 1b) with other numbers Aramaic equivalent: a.sar (עֲשַׂר "ten" H6236)
Usage: Occurs in 157 OT verses. KJV: ten, (fif-, seven-) teen. See also: Genesis 5:14; 1 Kings 6:3; Isaiah 5:10.
אֲלָפִ֖ים
ʼeleph
H505
"thousand"
Adj
A thousand, as in Exodus 20:6 where God shows love to thousands of people. It represents a large number or a company of people under one leader, like an army or a group of soldiers.
Definition: : thousand 1) a thousand 1a) as numeral 2) a thousand, company 2a) as a company of men under one leader, troops
Usage: Occurs in 390 OT verses. KJV: thousand. See also: Genesis 20:16; Joshua 3:4; 2 Kings 18:23.
רַגְלִ֑י
raglîy
H7273
"on foot"
Adj
This word means on foot or a foot soldier, like when David fought Goliath in 1 Samuel 17:51. It describes someone who travels or fights without a horse or vehicle.
Definition: 1) on foot 1a) man on foot, footman, foot soldier
Usage: Occurs in 12 OT verses. KJV: (on) foot(-man). See also: Exodus 12:37; 2 Samuel 10:6; Jeremiah 12:5.
כִּ֤י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אִבְּדָ/ם֙
ʼâbad
H6
"to perish"
V-Piel-Perf-3ms | Suff
To perish means to be destroyed or lost, whether it's a person, animal, or thing, like the destruction of Sodom and Gomorrah in Genesis 19.
Definition: 1) perish, vanish, go astray, be destroyed 1a) (Qal) 1a1) perish, die, be exterminated 1a2) perish, vanish (fig.) 1a3) be lost, strayed 1b) (Piel) 1b1) to destroy, kill, cause to perish, to give up (as lost), exterminate 1b2) to blot out, do away with, cause to vanish, (fig.) 1b3) cause to stray, lose 1c) (Hiphil) 1c1) to destroy, put to death 1c1a) of divine judgment 1c2) object name of kings (fig.) Aramaic equivalent: a.vad (אֲבַד "to destroy" H0007)
Usage: Occurs in 174 OT verses. KJV: break, destroy(-uction), [phrase] not escape, fail, lose, (cause to, make) perish, spend, [idiom] and surely, take, be undone, [idiom] utterly, be void of, have no way to flee. See also: Exodus 10:7; Psalms 112:10; Psalms 1:6.
מֶ֣לֶךְ
melek
H4428
"King's"
N-ms
This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.
Definition: King's (Valley) (Gen.14.17)
Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.
אֲרָ֔ם
ʼĂrâm
H758
"Aram"
N-proper
Aram refers to a region in the Bible, also known as Syria, and its people, the Arameans. The grandson of Nahor, an ancestor of Jesus, was also named Aram. The prophet Isaiah wrote about Aram and its relationship with Israel in Isaiah 7:1-9.
Definition: Aram or Arameans = "exalted" Aram or Syrian nation Another name of pad.dan (פַּדָּן "Paddan" H6307)
Usage: Occurs in 118 OT verses. KJV: Aram, Mesopotamia, Syria, Syrians. See also: Genesis 10:22; 2 Kings 8:28; Isaiah 7:1.
וַ/יְשִׂמֵ֥/ם
sûwm
H7760
"to set"
Conj | V-Qal-ConsecImperf-3ms | Suff
This Hebrew word means to put or place something, and is used in many different ways in the Bible, such as to appoint or determine something. It is first used in Genesis to describe God's creation. In the KJV, it is translated as 'appoint' or 'set' in various contexts.
Definition: : make/establish 1) to put, place, set, appoint, make 1a) (Qal) 1a1) to put, set, lay, put or lay upon, lay (violent) hands on 1a2) to set, direct, direct toward 1a2a) to extend (compassion) (fig) 1a3) to set, ordain, establish, found, appoint, constitute, make, determine, fix 1a4) to set, station, put, set in place, plant, fix 1a5) to make, make for, transform into, constitute, fashion, work, bring to pass, appoint, give 1b) (Hiphil) to set or make for a sign 1c) (Hophal) to be set
Usage: Occurs in 550 OT verses. KJV: [idiom] any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, [phrase] disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, [phrase] name, [idiom] on, ordain, order, [phrase] paint, place, preserve, purpose, put (on), [phrase] regard, rehearse, reward, (cause to) set (on, up), shew, [phrase] stedfastly, take, [idiom] tell, [phrase] tread down, (over-)turn, [idiom] wholly, work. See also: Genesis 2:8; Leviticus 20:5; 1 Samuel 21:13.
כֶּֽ/עָפָ֖ר
ʻâphâr
H6083
"dust"
Prep | N-ms
Aphar means dust or dry earth, and is also used to describe clay, earth, or mortar. It appears in various forms throughout the Bible.
Definition: 1) dry earth, dust, powder, ashes, earth, ground, mortar, rubbish 1a) dry or loose earth 1b) debris 1c) mortar 1d) ore
Usage: Occurs in 103 OT verses. KJV: ashes, dust, earth, ground, morter, powder, rubbish. See also: Genesis 2:7; Job 28:6; Psalms 7:6.
לָ/דֻֽשׁ
dûwsh
H1758
"to tread"
Prep | V-Qal-Inf-a
To tread or trample means to walk on something heavily, like threshing grain, and can also mean to overpower or dominate someone. This word is used in Jeremiah 50:11.
Definition: 1) to tread out, thresh 1a) (Qal) to tread on, trample on, thresh 1b) (Niphal) to be trampled down 1c) (Hophal) to be threshed
Usage: Occurs in 13 OT verses. KJV: break, tear, thresh, tread out (down), at grass (Jeremiah 50:11, by mistake for H1877 (דֶּשֶׁא)). See also: Deuteronomy 25:4; Isaiah 28:27; Isaiah 25:10.
Study Notes — 2 Kings 13:7
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Context — Jehoahaz Reigns in Israel
5So the LORD gave Israel a deliverer, and they escaped the power of the Arameans. Then the people of Israel lived in their own homes as they had before.
6Nevertheless, they did not turn away from the sins that the house of Jeroboam had caused Israel to commit, but they continued to walk in them. The Asherah pole even remained standing in Samaria.
7Jehoahaz had no army left, except fifty horsemen, ten chariots, and ten thousand foot soldiers, because the king of Aram had destroyed them and made them like the dust at threshing.
8As for the rest of the acts of Jehoahaz, along with all his accomplishments and his might, are they not written in the Book of the Chronicles of the Kings of Israel? 9And Jehoahaz rested with his fathers and was buried in Samaria. And his son Jehoash reigned in his place.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Amos 1:3 | This is what the LORD says: “For three transgressions of Damascus, even four, I will not revoke My judgment, because they threshed Gilead with sledges of iron. |
| 2 | 2 Kings 10:32 | In those days the LORD began to reduce the size of Israel. Hazael defeated the Israelites throughout their territory |
| 3 | 1 Kings 20:15 | So Ahab assembled the young officers of the district governors, and there were 232 men. And after them, he assembled the rest of the Israelite troops, 7,000 in all. |
| 4 | 2 Kings 8:12 | “Why is my lord weeping?” asked Hazael. “Because I know the evil you will do to the Israelites,” Elisha replied. “You will set fire to their fortresses, kill their young men with the sword, dash their little ones to pieces, and rip open their pregnant women.” |
| 5 | Psalms 18:42 | I ground them as dust in the face of the wind; I trampled them like mud in the streets. |
| 6 | 1 Kings 20:27 | The Israelites also mobilized, gathered supplies, and marched out to meet them. The Israelites camped before them like two small flocks of goats, while the Arameans covered the countryside. |
| 7 | 1 Samuel 13:19–23 | And no blacksmith could be found in all the land of Israel, because the Philistines had said, “The Hebrews must not be allowed to make swords or spears.” Instead, all the Israelites would go down to the Philistines to sharpen their plowshares, mattocks, axes, and sickles. The charge was a pim for sharpening a plowshare or mattock, a third of a shekel for sharpening a pitchfork or an axe, and a third of a shekel for repointing an oxgoad. So on the day of battle not a sword or spear could be found in the hands of the troops with Saul and Jonathan; only Saul and his son Jonathan had weapons. And a garrison of the Philistines had gone out to the pass at Michmash. |
| 8 | Isaiah 41:15–16 | Behold, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff. You will winnow them, and a wind will carry them away; a gale will scatter them. But you will rejoice in the LORD; you will glory in the Holy One of Israel. |
| 9 | 1 Samuel 13:6–7 | Seeing that they were in danger because their troops were hard-pressed, the men of Israel hid in caves and thickets, among the rocks, and in cellars and cisterns. Some Hebrews even crossed the Jordan into the land of Gad and Gilead. Saul, however, remained at Gilgal, and all his troops were quaking in fear. |
| 10 | Isaiah 41:2 | Who has aroused one from the east and called him to his feet in righteousness ? He hands nations over to him and subdues kings before him. He turns them to dust with his sword, to windblown chaff with his bow. |
2 Kings 13:7 Summary
This verse, 2 Kings 13:7, tells us that the king of Aram had destroyed most of Israel's army, leaving them very weak. This happened because the Israelites had disobeyed God and worshipped idols, just like it says in Deuteronomy 28:25. The image of being made 'like the dust at threshing' shows how completely they were defeated. Despite this, God still promised to deliver them, as seen in 2 Kings 13:5, which reminds us that even in our weakness, God can still rescue and restore us (Psalm 34:17-20).
Frequently Asked Questions
Why did the king of Aram destroy Israel's army in 2 Kings 13:7?
The king of Aram destroyed Israel's army as a form of judgment for their sins, as seen in the pattern of judgment and deliverance throughout the Old Testament, such as in Judges 2:10-19 and Isaiah 9:8-10:4.
What is the significance of the image of being made 'like the dust at threshing' in 2 Kings 13:7?
The image of being made 'like the dust at threshing' is a powerful metaphor for destruction and helplessness, similar to what is described in Psalm 1:4 and Isaiah 41:15-16, where the wicked are compared to chaff that is blown away.
How could Jehoahaz have only fifty horsemen, ten chariots, and ten thousand foot soldiers left as an army in 2 Kings 13:7?
The drastic reduction in Israel's military strength was a result of the king of Aram's attacks, highlighting the consequences of Israel's disobedience to God, as warned in Deuteronomy 28:25 and Joshua 23:12-13.
Is 2 Kings 13:7 a fulfillment of any specific prophecy or warning in the Bible?
Yes, 2 Kings 13:7 can be seen as a fulfillment of the warnings given in 1 Kings 14:14-16 and 2 Kings 10:30-31, where God warns of the consequences of Israel's idolatry and disobedience.
Reflection Questions
- What are some areas in my life where I have experienced spiritual 'defeat' or 'destruction', and how can I learn from Israel's example in 2 Kings 13:7?
- How does the image of being made 'like the dust at threshing' challenge my perspective on the fleeting nature of worldly power and strength, as compared to the enduring power of God?
- In what ways can I apply the lessons of 2 Kings 13:7 to my own life, particularly in terms of recognizing the consequences of disobedience and the importance of seeking God's deliverance?
- How does the contrast between Israel's weakened state in 2 Kings 13:7 and God's promise of deliverance in 2 Kings 13:5 encourage me to trust in God's sovereignty and providence?
Gill's Exposition on 2 Kings 13:7
Neither did he leave of the people to Jehoahaz but fifty horsemen,.... This is to be connected with 2 Kings 13:4, the verses 2 Kings 12:5, being to be read in a parenthesis, as in our version, and to
Jamieson-Fausset-Brown on 2 Kings 13:7
Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.
Matthew Poole's Commentary on 2 Kings 13:7
Neither did he, i.e. the king of Syria, , with which this verse is to be joined; ,6 being put within a parenthesis, as it is in our translation. But this verse may be translated otherwise, Although he (either the king of Syria, , or the Lord, , to whom judgments are oft ascribed, even when wicked men are the instruments of executing it) had not left, &c. And so it may be joined with the next foregoing verse, as a great aggravation of their impenitency, and obstinate continuance in their idolatry, notwithstanding such terrible judgments, which in all reason should have driven them from it. Leave of the people, i.e. of his army, or men of war, as the following words evince. Had made them like the dust by threshing, i.e. had broken and ground them to dust, or powder, as the corn is many times broken by threshing.
Trapp's Commentary on 2 Kings 13:7
2 Kings 13:7 Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.Ver. 7. Had made them like the dust by threshing.] Grain may be broken and scattered by overmuch threshing; so was Israel by the Syrian oppression.
Ellicott's Commentary on 2 Kings 13:7
(7) Neither did he leave of the people to Jehoahaz.—Rather, For he had not left to Jehoahaz (any) people (i.e., war folk; 1 Kings 16:15). The subject appears to be Jehovah. The narrative returns, after the long parenthesis, to the statement of 2 Kings 13:4, “and Jehoahaz besought Jehovah (for he had not left, &c.).” Or we might render, “one had not left,” i.e., “there was not left.” Fifty horsemen, and ten chariots.—The mention of so small a number appears to indicate the result of the Israelite losses in some great battle, or in successive engagements. The destruction of these particular kinds of forces was equivalent to complete disarmament, and rendered further resistance hopeless, as the Syrians were especially strong in chariots and horsemen. (See Note on 2 Kings 2:12.) Had made them like the dust by threshing.—Rather, and set them like the dust to trample on or tread underfoot. Israel was down-trodden by the conqueror. (Comp. 2 Samuel 22:43; Isaiah 10:6.)
Cambridge Bible on 2 Kings 13:7
7. Neither did he leave of the people to Jehoahaz but fifty horsemen] R.V. For he left not to Jehoahaz of the people save fifty horsemen. Not only does R.V. render the original here more exactly, but it indicates clearly where the parenthesis of the last two verses comes to an end. We have here the continuation of verse 4, and a picture of the character and extent of the Syrian oppression. When we call to mind that in David’s times (2 Samuel 24:9) the warriors of Israel were eight hundred thousand men, we can form some idea of the way in which Israel was now ‘cut short’. the king of Syria had destroyed them, and had made them] The R.V. omits ‘had’ in both places. This is right, for the description refers to the time of Jehoahaz. Whether the destruction here mentioned was by making them slaves or by extermination, we cannot tell, but it is much the most probable that a warlike people like the Syrians would take soldiers prisoners and use them in their wars with Assyria and elsewhere. like the dust by threshing] R.V. in threshing. The correct sense is given on the margin of R.V. ‘dust to trample on’. The Oriental manner of threshing is by the trampling of oxen’s feet, and the figure is used to signify the utter prostration of Israel.
The LXX. also has the right idea, giving εἰςκαταπάτησιν. For the word used thus of trampling under foot cf. Isaiah 25:10 ‘Moab shall be trodden down under him even as straw is trodden down’, where the margin gives twice over ‘threshed’. The reference in the margin of A.V. to Amos 1:3 where the cruelties of Damascus are described, ‘they have threshed Gilead with threshing instruments of iron’, probably does not apply to the account before us. All that is here meant is that Israel was utterly reduced and broken. The ‘dust in threshing’ of R.V. is an attempt to be literal and yet to avoid the implication of barbarity which is conveyed in A.V.
Barnes' Notes on 2 Kings 13:7
The meaning is that “he, the king of Syria” (2 Kings 13:4 Hazael) limited the standing army of Jehoahaz.
Whedon's Commentary on 2 Kings 13:7
7. Neither did he leave of the people — Literally, for he left not to Jehoahaz a people, except, etc. The connexion is most natural with 2 Kings 13:4, and 2 Kings 13:5-6 are properly put in parenthesis, as in the English version.
Sermons on 2 Kings 13:7
| Sermon | Description | |
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Through the Bible - Amos, Obadiah by Zac Poonen | In this sermon, the preacher addresses the evil and luxurious lifestyle of the people in Judah and Israel. He criticizes their complacency and lack of concern for the state of the |
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(2 Kings) Jehu: Zealous, but Not Enough by David Guzik | In this sermon, the preacher focuses on the story of Jehu from the Bible. Jehu was a man of great power and momentum, known for his zeal and authority. The people of Jezreel, recog |
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The Need of the Times by James Smith | James Smith preaches on the victory of the Israelites over the powerful army of Benhadad, highlighting how God sympathized with them despite their sins and delivered them. He empha |
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(Church Leadership) 2. Sharpening Our Sword by Zac Poonen | In this sermon, the preacher emphasizes the importance of delivering the word of God with clarity and effectiveness. He shares a personal anecdote about a preacher who would bang t |
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Glad Tidings Spring Convention A1 by David Ravenhill | David Ravenhill emphasizes the critical importance of developing an effective prayer life, sharing personal anecdotes and biblical insights to illustrate how prayer is essential fo |
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Service and Servanthood of the Lord - Part 7 of 8 by T. Austin-Sparks | In this sermon, the speaker discusses the significance of the sharp threshing instrument in the ministry of Jesus. The instrument represents the dividing line between the false and |
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Psalm 114 by Henry Law | Henry Law preaches on the greatness and glory of God as shown in His dealings with Israel, highlighting their deliverance from Egypt and consecration as a peculiar people, drawing |