11:1 the offspring of the royal family The Hebrew phrase here, often translated as “royal family,” literally means “royal seed.” It can indicate any member of the royal family who would be in line for the throne.

11:2 Jehosheba Jehosheba is the wife of Jehoiada, who is a priest—possibly even a high priest (2 Chr 22:11; compare 2 Chr 24:6–7). As the sister of Ahaziah (the king of Judah who was assassinated by Jehu), Jehosheba is the aunt of Joash, the rightful king of Judah. The text does not indicate if Athaliah is also Jehosheba’s mother, but Athaliah is Ahaziah’s mother (2 Kgs 11:1). (Jehoram could have had multiple wives or concubines.)

Joram The Hebrew text here reads yoram (Joram), but this is certainly a reference to the king of Judah, Jehoram (yehoram; 2 Chr 22:11). Yoram is an alternate rendering of yehoram.

she stole him from among the sons of the king The Hebrew word here denoting theft appears elsewhere to describe kidnapping (Exod 21:16; Deut 24:7).

11:3 in the temple of Yahweh The temple of Yahweh in Jerusalem, which is described in 1 Kgs 6–7.

11:4 Jehoiada Either a priest or the high priest (2 Kings 11:9; 2 Chr 24:6).

the Carites Part of the royal guard. The Hebrew word used here, kari (“Carites”), appears alongside pelethi (“Pelethites”) in 2 Sam 20:23. This suggests that these guards might be better known as the Cherethites, a group of mercenaries employed by David who served under the command of Benaiah (2 Sam 8:18; 20:23; 1 Chr 18:17). The Pelethites and Cherethites appear together whenever a challenge to the throne emerged, but the groups remain distinct from the regular army. For instance, they support David when he flees from Absalom, when Sheba rebels, and at Solomon’s coronation (see 2 Sam 15:18; 20:7; 1 Kgs 1:38, 44).

11:5 one third of you In the account in Chronicles, Jehoiada divides the priests and Levites (see 2 Chr 23:2 and note).

11:9 those who came on duty on the Sabbath Jehoiada divides the captains based on Sabbath duties. These duties and divisions are not explained and probably were well known.

11:10 small round shields which were King David’s Likely those David took from the servants of Hadadezer and brought to Jerusalem (2 Sam 8:7). Jehoiada’s use of these weapons symbolizes the return of the Davidic dynasty and legitimizes Joash’s succession.

11:12 the testimony This might be a reference to Jehoiada obeying Deut 17:18–20, which commands that the king receive, copy, and meditate on the Torah once he is seated on the throne.

Long live the king See 2 Kings 9:13 and note.

11:14 the pillar Perhaps one of the two pillars outside the temple (1 Kgs 7:15–22). Josiah also stands “by the pillar” during a covenant ceremony in 2 Kgs 23:3.

the people of the land The Hebrew term used here seems to refer to a distinct social group that was active during crises involving the Davidic royal line (15:5; 21:24).

tore her clothes A gesture of grief.

11:17 should be as a people for Yahweh A shorthand expression for the terms of Israel’s covenant with God (Deut 4:20; 7:6; compare Jer 7:23; 11:4).

11:18 to the temple of Baal The previously mentioned temple of Baal (the Canaanite storm god)—which presumably was in Israel—was already destroyed by King Jehu (2 Kgs 10:27–28). This suggests that some other temple of Baal had been erected during Queen Athaliah’s reign in Judah and it seems this temple was in Jerusalem.

put guards over Presumably to protect the temple from supporters of Athaliah seeking revenge.