And Josaphat reigned over Juda, and he was five and thirty years old when he began to reign: and he reigned five and twenty years in Jerusalem: and the name of his mother was Azuba the daughter of Selahi.

And Jehoshaphat reigneth over Judah, a son of thirty and five years in his reigning, and twenty and five years he hath reigned in Jerusalem, and the name of his mother is Azubah daughter of Shilhi.

And Jehoshaphat was king over Judah: he was thirty-five years old when he became king, and he was ruling for twenty-five years in Jerusalem: his mother's name was Azubah, the daughter of Shilhi.

And so Jehoshaphat reigned over Judah. And he was thirty-five years old when he had begun to reign. Then he reigned for twenty-five years in Jerusalem. And the name of his mother was Azubah, the daughter of Shilhi.

And Jehoshaphat reigned over Judah,.... Of these two verses; see Gill on 1-Kings 22:42. 1-Kings 22:43.

Jehoshaphat kept close to the worship of God, and did what he could to keep his people close to it. But after God had done such great things for him, given him not only victory, but wealth; after this, to go and join himself with a wicked king, was very ungrateful. What could he expect but that God would be angry with him? Yet it seems, he took the warning; for when Ahaziah afterward pressed him to join him, he would not, 1-Kings 22:49. Thus the alliance was broken, and the Divine rebuke had its effect, at least for a season. Let us be thankful for any losses which may have prevented the loss of our immortal souls. Let us praise the Lord, who sought after us, and left us not to perish in our sins.

HIS REIGN. (2-Chronicles 20:31-37)
Jehoshaphat reigned over Judah--(See 2-Chronicles 24:1).

Concluding notes on Jehoshaphat's reign, which are found also in 1-Kings 22:41-51, where they, supplemented by some notes (1-Kings 22:45, 1-Kings 22:48, and 1-Kings 22:49) which are wanting in the Chronicle, form the whole account of his reign. In the statements as to Jehoshaphat's age at his accession, and the length and character of his reign, both accounts agree, except that the author of the Chronicle has, instead of the stereotyped formula, "and the people still sacrificed and offered incense upon the high places," a remark more significant of the state of affairs: "and the people had not yet determinedly turned their heart to the God of their fathers" (2-Chronicles 20:33). The notice that Jehoshaphat made peace with the king of Israel (1-Kings 22:45) is not found in the Chronicle, because that would, as a matter of course, follow from Jehoshaphat's having joined affinity with the royal house of Ahab, and had been already sufficiently attested by the narrative in 2 Chron 18, and is so still further by the undertaking spoken of in 2-Chronicles 20:35. For the same reason, the clause introduced in 1-Kings 22:46 about the valiant acts and the wars of Jehoshaphat is omitted in the Chronicle, as these acts have been specially narrated here. As to Jehu's speeches, which were put into the book of Kings, see the Introduction. Further, the remark on the driving out of the remaining Sodomites (קדשׁ) from the land, 1-Kings 22:47, which refers back to 1-Kings 15:12, is wanting here, because this speciality is not mentioned in the case of Asa. Finally, the remark that Edom had no king, but only a viceroy or deputy, serves in 1-Kings 22:48 only as an introduction to the succeeding account of Jehoshaphat's attempt to open up anew the sea traffic with Ophir. But on that subject the author of the Chronicle only recounts in 2-Chronicles 20:35-37 that Jehoshaphat allied himself with the godless Ahaziah the king of Israel to build in Ezion-gaber ships to go to Tarshish, was censured for it by the prophet Eliezer, who announced to him that Jahve would destroy his work, and that thereupon the ships were broken, doubtless by a storm, and so could not go upon the voyage. אהרי־כן does not definitely fix the time (cf. 2-Chronicles 20:1), but only states that the alliance with Ahaziah took place after the victory over the Ammonites and Moabites. Ahaziah ascended the throne in the seventeenth year of Jehoshaphat, and reigned scarcely two years, and the enterprise under discussion falls in that period. אתחבּר is an Aramaic form for התחבּר.
The last clause of v. 38, "he did wickedly," Bertheau refers to Jehoshaphat: he did wrong; because the context shows that these words are intended to contain a censure on Jehoshaphat for his connection with the king of the northern kingdom. But this remark, though substantially correct, by no means proves that הוּא refers to Jehoshaphat. The words contain a censure on Jehoshaphat on account of his alliance with Ahaziah, even if they describe Ahaziah's conduct. We must, with the older commentators, take the words to refer to Ahaziah, for הרשׁיע is much too strong a word for Jehoshaphat's fault in the matter. The author of the Chronicle does indeed use the word הרשׁיע of Jehoshaphat's grandson Ahaziah, 2-Chronicles 22:3, in the clause, "his mother, a daughter of Ahab and Jezebel, was for הרשׁיע his counsellor," but only that he may characterize the acts of the Ahabic house. Jehoshaphat allied himself with the wicked Ahaziah to build ships תּרשׁישׁ ללכת, to go to Tarshish; and they built ships at Ezion-gaber, i.e., on the Red Sea. Instead of this, we have in 1-Kings 22:49 : Jehoshaphat built Tarshish ships to go to Ophir for gold. Hence it is manifest that in both passages the same undertaking is spoken of, and the expression "Tarshish ships" is paraphrased in the Chronicle by "ships to go to Tarshish." This periphrasis is, however, a mistake; for Tarshish ships are merely ships which, like those going to Tarshish, were built for long sea voyages, for Jehoshaphat merely desired to renew the voyages to Ophir. With the exception of this erroneous interpretation of the words, Tarshish ships, the two narratives agree, if we only keep in mind the fact that both are incomplete extracts from a more detailed account of this enterprise. The Chronicle supplies us with an explanatory commentary on the short account in 1-Kings 22:49, both in the statement that Jehoshaphat allied himself with Ahaziah of Israel for the preparation of the ships, and also in communicating the word of the prophet Eliezer as to the enterprise, which makes clear to us the reason for the destruction of the ships; while in 1-Kings 22:49 merely the fact of their destruction is recorded. Of the prophet Eliezer nothing further is known than the saying here communicated. His father's name, Dodavahu, is analogous in form to Hodavya, Joshavya (see on 1-Chronicles 3:24), so that there is no good ground to alter it into דּודיּהוּ, friend of Jahve, after the Doodi'a of the lxx. As to Mareshah, see on 2-Chronicles 11:8. The perfect פּרץ is prophetic: Jahve will rend thy work asunder. The words which follow record the fulfilment. עצר as in 2-Chronicles 13:20; 2-Chronicles 14:10. With this the chronicler's account of this enterprise concludes; while in 1-Kings 22:50 it is further stated that, after the destruction of the ships first built, Ahaziah called upon Jehoshaphat still to undertake the Ophir voyage in common with him, and to build new ships for the purpose, but Jehoshaphat would not. The ground of his refusal may easily be gathered from 2-Chronicles 20:37 of the Chronicle.