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Jeremiah 26:8 King James Version with Strong's Concordance (STRONG)

8 Now it came to pass, when Jeremiah H3414 had made an end H3615 of speaking H1696 all that the LORD H3068 had commanded H6680 him to speak H1696 unto all the people, H5971 that the priests H3548 and the prophets H5030 and all the people H5971 took H8610 him, saying, H559 Thou shalt surely H4191 die. H4191

Cross Reference

Lamentations 4:13-14 STRONG

For the sins H2403 of her prophets, H5030 and the iniquities H5771 of her priests, H3548 that have shed H8210 the blood H1818 of the just H6662 in the midst H7130 of her, They have wandered H5128 as blind H5787 men in the streets, H2351 they have polluted H1351 themselves with blood, H1818 so that men could H3201 not H3808 touch H5060 their garments. H3830

2 Chronicles 36:16 STRONG

But they mocked H3931 the messengers H4397 of God, H430 and despised H959 his words, H1697 and misused H8591 his prophets, H5030 until the wrath H2534 of the LORD H3068 arose H5927 against his people, H5971 till there was no remedy. H4832

Jeremiah 2:30 STRONG

In vain H7723 have I smitten H5221 your children; H1121 they received H3947 no correction: H4148 your own sword H2719 hath devoured H398 your prophets, H5030 like a destroying H7843 lion. H738

Jeremiah 11:19-21 STRONG

But I was like a lamb H3532 or an ox H441 that is brought H2986 to the slaughter; H2873 and I knew H3045 not that they had devised H2803 devices H4284 against me, saying, Let us destroy H7843 the tree H6086 with the fruit H3899 thereof, and let us cut him off H3772 from the land H776 of the living, H2416 that his name H8034 may be no more remembered. H2142 But, O LORD H3068 of hosts, H6635 that judgest H8199 righteously, H6664 that triest H974 the reins H3629 and the heart, H3820 let me see H7200 thy vengeance H5360 on them: for unto thee have I revealed H1540 my cause. H7379 Therefore thus saith H559 the LORD H3068 of the men H582 of Anathoth, H6068 that seek H1245 thy life, H5315 saying, H559 Prophesy H5012 not in the name H8034 of the LORD, H3068 that thou die H4191 not by our hand: H3027

Jeremiah 12:5-6 STRONG

If thou hast run H7323 with the footmen, H7273 and they have wearied H3811 thee, then how canst thou contend H8474 with horses? H5483 and if in the land H776 of peace, H7965 wherein thou trustedst, H982 they wearied thee, then how wilt thou do H6213 in the swelling H1347 of Jordan? H3383 For even thy brethren, H251 and the house H1004 of thy father, H1 even they have dealt treacherously H898 with thee; yea, they have called H7121 a multitude H4392 after H310 thee: believe H539 them not, though they speak H1696 fair words H2896 unto thee.

Jeremiah 18:18 STRONG

Then said H559 they, Come, H3212 and let us devise H2803 devices H4284 against Jeremiah; H3414 for the law H8451 shall not perish H6 from the priest, H3548 nor counsel H6098 from the wise, H2450 nor the word H1697 from the prophet. H5030 Come, H3212 and let us smite H5221 him with the tongue, H3956 and let us not give heed H7181 to any of his words. H1697

Jeremiah 20:1-2 STRONG

Now Pashur H6583 the son H1121 of Immer H564 the priest, H3548 who was also chief H6496 governor H5057 in the house H1004 of the LORD, H3068 heard H8085 that Jeremiah H3414 prophesied H5012 these things. H1697 Then Pashur H6583 smote H5221 Jeremiah H3414 the prophet, H5030 and put H5414 him in the stocks H4115 that were in the high H5945 gate H8179 of Benjamin, H1144 which was by the house H1004 of the LORD. H3068

Jeremiah 20:8-11 STRONG

For since H1767 I spake, H1696 I cried out, H2199 I cried H7121 violence H2555 and spoil; H7701 because the word H1697 of the LORD H3068 was made a reproach H2781 unto me, and a derision, H7047 daily. H3117 Then I said, H559 I will not make mention H2142 of him, nor speak H1696 any more in his name. H8034 But his word was in mine heart H3820 as a burning H1197 fire H784 shut up H6113 in my bones, H6106 and I was weary H3811 with forbearing, H3557 and I could H3201 not stay. For I heard H8085 the defaming H1681 of many, H7227 fear H4032 on every side. H5439 Report, H5046 say they, and we will report H5046 it. All my familiars H582 H7965 watched H8104 for my halting, H6763 H6761 saying, Peradventure he will be enticed, H6601 and we shall prevail H3201 against him, and we shall take H3947 our revenge H5360 on him. But the LORD H3068 is with me as a mighty H1368 terrible one: H6184 therefore my persecutors H7291 shall stumble, H3782 and they shall not prevail: H3201 they shall be greatly H3966 ashamed; H954 for they shall not prosper: H7919 their everlasting H5769 confusion H3639 shall never be forgotten. H7911

Matthew 21:35-39 STRONG

And G2532 the husbandmen G1092 took G2983 his G846 servants, G1401 and beat G1194 one, G3739 G3303 and G1161 killed G615 another, G3739 and G1161 stoned G3036 another. G3739 Again, G3825 he sent G649 other G243 servants G1401 more G4119 than the first: G4413 and G2532 they did G4160 unto them G846 likewise. G5615 But G1161 last of all G5305 he sent G649 unto G4314 them G846 his G846 son, G5207 saying, G3004 They will reverence G1788 my G3450 son. G5207 But G1161 when the husbandmen G1092 saw G1492 the son, G5207 they said G2036 among G1722 themselves, G1438 This G3778 is G2076 the heir; G2818 come, G1205 let us kill G615 him, G846 and G2532 let us seize G2722 on his G846 inheritance. G2817 And G2532 they caught G2983 him, G846 and cast G1544 him out of G1854 the vineyard, G290 and G2532 slew G615 him.

Matthew 22:6 STRONG

And G1161 the remnant G3062 took G2902 his G846 servants, G1401 and entreated them spitefully, G5195 and G2532 slew G615 them.

Matthew 23:31-35 STRONG

Wherefore G5620 ye be witnesses G3140 unto yourselves, G1438 that G3754 ye are G2075 the children G5207 of them which killed G5407 the prophets. G4396 Fill G4137 ye G5210 up G4137 then G2532 the measure G3358 of your G5216 fathers. G3962 Ye serpents, G3789 ye generation G1081 of vipers, G2191 how G4459 can ye G5343 escape G575 the damnation G2920 of hell? G1067 Wherefore, G1223 G5124 behold, G2400 I G1473 send G649 unto G4314 you G5209 prophets, G4396 and G2532 wise men, G4680 and G2532 scribes: G1122 and G2532 some of G1537 them G846 ye shall kill G615 and G2532 crucify; G4717 and G2532 some of G1537 them G846 shall ye scourge G3146 in G1722 your G5216 synagogues, G4864 and G2532 persecute G1377 them from G575 city G4172 to G1519 city: G4172 That G3704 upon G1909 you G5209 may come G2064 all G3956 the righteous G1342 blood G129 shed G1632 upon G1909 the earth, G1093 from G575 the blood G129 of righteous G1342 Abel G6 unto G2193 the blood G129 of Zacharias G2197 son G5207 of Barachias, G914 whom G3739 ye slew G5407 between G3342 the temple G3485 and G2532 the altar. G2379

Matthew 26:3-4 STRONG

Then G5119 assembled together G4863 the chief priests, G749 and G2532 the scribes, G1122 and G2532 the elders G4245 of the people, G2992 unto G1519 the palace G833 of the high priest, G749 who G3588 was called G3004 Caiaphas, G2533 And G2532 consulted G4823 that G2443 they might take G2902 Jesus G2424 by subtilty, G1388 and G2532 kill G615 him.

Matthew 26:59-66 STRONG

Now G1161 the chief priests, G749 and G2532 elders, G4245 and G2532 all G3650 the council, G4892 sought G2212 false witness G5577 against G2596 Jesus, G2424 to G3704 put G2289 him G846 to death; G2289 But G2532 found G2147 none: G3756 yea, G2532 though many G4183 false witnesses G5575 came, G4334 yet found they G2147 none. G3756 G1161 At the last G5305 came G4334 two G1417 false witnesses, G5575 And said, G2036 This G3778 fellow said, G5346 I am able G1410 to destroy G2647 the temple G3485 of God, G2316 and G2532 to build G3618 it G846 in G1223 three G5140 days. G2250 And G2532 the high priest G749 arose, G450 and said G2036 unto him, G846 Answerest thou G611 nothing? G3762 what G5101 is it which these G3778 witness against G2649 thee? G4675 But G1161 Jesus G2424 held his peace. G4623 And G2532 the high priest G749 answered G611 and said G2036 unto him, G846 I adjure G1844 thee G4571 by G2596 the living G2198 God, G2316 that G2443 thou tell G2036 us G2254 whether G1487 thou G4771 be G1488 the Christ, G5547 the Son G5207 of God. G2316 Jesus G2424 saith G3004 unto him, G846 Thou G4771 hast said: G2036 nevertheless G4133 I say G3004 unto you, G5213 Hereafter G737 G575 shall ye see G3700 the Son G5207 of man G444 sitting G2521 on G1537 the right hand G1188 of power, G1411 and G2532 coming G2064 in G1909 the clouds G3507 of heaven. G3772 Then G5119 the high priest G749 rent G1284 his G846 clothes, G2440 saying, G3004 G3754 He hath spoken blasphemy; G987 what G5101 further G2089 need G5532 have we G2192 of witnesses? G3144 behold, G2396 now G3568 ye have heard G191 his G846 blasphemy. G988 What G5101 think G1380 ye? G5213 They answered G611 and G1161 said, G2036 He is G2076 guilty G1777 of death. G2288

Acts 5:33 STRONG

When G1161 they heard G191 that, they were cut G1282 to the heart, and G2532 took counsel G1011 to slay G337 them. G846

Acts 7:52 STRONG

Which G5101 of the prophets G4396 have G1377 not G3756 your G5216 fathers G3962 persecuted? G1377 and G2532 they have slain G615 them which G3588 shewed before G4293 of G4012 the coming G1660 of the Just One; G1342 of whom G3739 ye G5210 have been G1096 now G3568 the betrayers G4273 and G2532 murderers: G5406

Revelation 18:24 STRONG

And G2532 in G1722 her G846 was found G2147 the blood G129 of prophets, G4396 and G2532 of saints, G40 and G2532 of all G3956 that were slain G4969 upon G1909 the earth. G1093

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Jeremiah 26

Commentary on Jeremiah 26 Keil & Delitzsch Commentary


Introduction

Accusation and Acquittal of Jeremiah in the Matter of His Prophesying Threatenings. The Prophet Urijah Put to Death

This chapter is separated from the discourses that precede and follow by a heading of its own, and dates from the beginning of the reign of Jehoiakim; whereas the following Jer 27-29 fall into the earlier years of Zedekiah's reign. In point of matter, however, the present chapter is closely connected with these latter, though the connection between them is certainly not that held to exist by Ew. His view is, that Jer 27-29 furnish "three historical supplements regarding true and false prophethood," in each of which we are told in the first place how the prophet himself acted, the account being concluded with notices of prophets who either prophesied what was directly false, or who vindicated the truth with but insufficient stedfastness. As again this, Graf justly observes, "that this is in keeping neither with the real contents of Jer 27-29 nor with Jer 26; for Micah was far from being a false prophet, and Urijah was as little wanting in courage as was Jeremiah, who hid himself from Jehoiakim, Jeremiah 36:19, Jeremiah 36:26." - Jer 27-29 are related in the closest possible manner to Jer 25; for all that is said by Jeremiah in these chapters has manifestly for its aim to vindicate the truth of his announcement, that Judah's captivity in Chaldea would last seventy years, as against the false prophets, who foretold a speedy return of the exiles into their fatherland. To this the contents of Jer 26 form a sort of prelude, inasmuch as here we are informed of the attitude assumed by the leaders of the people, by the priests and prophets, and by King Jehoiakim towards the prophet's announcement of judgment about to fall on Judah. Thus we are put in a position to judge of the opposition on the part of the people and its leaders, with which his prophecy of the seventy years' bondage of Judah was likely to meet. For this reason Jer 26, with its historical notices, is inserted after Jer 25 and before Jer 27-29.


Verses 1-19

Accusation and Acquittal of Jeremiah. - Jeremiah 26:1-7. His prophecy that temple and city would be destroyed gave occasion to the accusation of the prophet. - Jeremiah 26:1. "In the beginning of the reign of Jehoiakim, the son of Josiah king of Judah, came this word from Jahveh, saying: Jeremiah 26:2. Thus said Jahveh: Stand in the court of the house of Jahveh, and speak to all the cities of Judah which come to worship in Jahveh's house, all the words that I have commanded thee to speak to them; take not a word therefrom. Jeremiah 26:3. Perchance they will hearken and turn each from his evil way, that I may repent me of the evil which I purpose to do unto them for the evil of their doings. Jeremiah 26:4. And say unto them: Thus saith Jahveh: If ye hearken not to me, to walk in my law which I have set before you, Jeremiah 26:5. To hearken to the words of my servants the prophets whom I sent unto you, from early morning on sending, but ye have not hearkened. Jeremiah 26:6. Then I make this house like Shiloh, and this city a curse to all the peoples of the earth. Jeremiah 26:7. And the priests and the prophets and all the people heard Jeremiah speaking these words in the house of Jahveh."

In the discourse of Jer 7, where he was combating the people's false reliance upon the temple, Jeremiah had already threatened that the temple should share the fate of Shiloh, unless the people turned from its evil ways. Now, since that discourse was also delivered in the temple, and since Jeremiah 26:2-6 of the present chapter manifestly communicate only the substance of what the prophet said, several comm. have held these discourses to be identical, and have taken it for granted that the discourse here referred to, belonging to the beginning of Jehoiakim's reign, was given in full in Jer 7, while the history of it has been given in the present chapter by way of supplement (cf. the introductory remarks to Jer 7). But considering that it is a peculiarity of Jeremiah frequently to repeat certain of the main thoughts of his message, the saying of God, that He will do to the temple as He has done to Shiloh, is not sufficient to warrant this assumption. Jeremiah frequently held discourses in the temple, and more than once foretold the destruction of Jerusalem; so that it need not be surprising if on more than one occasion he threatened the temple with the fate of Shiloh. Between the two discourses there is further this distinction: Whereas in Jer 7 the prophet speaks chiefly of the spoliation or destruction of the temple and the expulsion of the people into exile, here in brief incisive words he intimates the destruction of the city of Jerusalem as well; and the present chapter throughout gives the impression that by this, so to speak, peremptory declaration, the prophet sought to move the people finally to decide for Jahveh its God, and that he thus so exasperated the priests and prophets present, that they seized him and pronounced him worthy of death. - According to the heading, this took place in the beginning of the reign of Jehoiakim. The like specification in the heading of Jer 27 does not warrant us to refer the date to the fourth year of this king. "The beginning" intimates simply that the discourse belongs to the earlier period of Jehoiakim's reign, without minuter information as to year and day. "To Jeremiah" seems to have been dropped out after "came this word," Jeremiah 26:1. The court of the house of God is not necessarily the inner or priests' court of the temple; it may have been the outer one where the people assembled; cf. Jeremiah 19:14. All the "cities of Judah" for their inhabitants, as in Jeremiah 11:12. The addition: "take not a word therefrom," cf. Deuteronomy 4:2; Deuteronomy 13:1, indicates the peremptory character of the discourse. In full, without softening the threat by the omission of anything the Lord commanded him, i.e., he is to proclaim the word of the Lord in its full unconditional severity, to move the people, if possible, to repentance, acc. to Jeremiah 26:3. With Jeremiah 26:3 , cf. Jeremiah 18:8, etc. - In Jeremiah 26:4-6 we have the contents of the discourse. If they hearken not to the words of the prophet, as has hitherto been the case, the Lord will make the temple as Shiloh, and this city, i.e., Jerusalem, a curse, i.e., an object of curses (cf. Jeremiah 24:9), for all peoples. On this cf. Jeremiah 7:12. But ye have not hearkened. The Chet . הזּאתה Hitz. holds to be an error of transcription; Ew. §173, g , and Olsh. Gramm . §101, c , and 133, a paragogically lengthened form; Böttcher, Lehrb . §665. iii. and 897, 3, a toneless appended suffix, strengthening the demonstrative force: this (city) here .

Jeremiah 26:8-9

The behaviour of the priests, prophets, and princes of the people towards Jeremiah on account of this discourse. - Jeremiah 26:7-9. When the priests and prophets and all the people present in the temple had heard this discourse, they laid hold of Jeremiah, saying, "Thou must die. Wherefore prophesiest thou in the name of Jahveh, saying, Like Shiloh shall this house become, and this city shall be desolate, without inhabitant? And all the people gathered to Jeremiah in the house of Jahveh." This last remark is not so to be understood, when compared with Jeremiah 26:7 and Jeremiah 26:8, as that all the people who, according to Jeremiah 26:7, had been hearing the discourse, and, according to Jeremiah 26:8, had with the priests and prophets laid hold on Jeremiah, gathered themselves to him now. It means, that after one part of the people present had, along with the priests and prophets, laid hold on him, the whole people gathered around him. "All the people," Jeremiah 26:9, is accordingly to be distinguished from "all the people," Jeremiah 26:8; and the word כּל , all, must not be pressed, in both cases meaning simply a great many. When it is thus taken, there is no reason for following Hitz., and deleting "all the people" in Jeremiah 26:8 as a gloss. Jeremiah's special opponents were the priests and prophets after their own hearts. But to them there adhered many from among the people; and these it is that are meant by "all the people," Jeremiah 26:8. But since these partisans of the priests and pseudo-prophets had no independent power of their own to pass judgment, and since, after Jeremiah was laid hold of, all the rest of the people then in the temple gathered around him, it happens that in Jeremiah 26:11 the priests and prophets are opposed to "all the people," and are mentioned as being alone the accusers of Jeremiah. - When the princes of Judah heard what had occurred, they repaired from the king's house (the palace) to the temple, and seated themselves in the entry of the new gate of Jahve, sc. to investigate and decide the case. The new gate was, according to Jeremiah 36:10, by the upper, i.e., inner court, and is doubtless the same that Jotham caused to be built (2 Kings 15:35); but whether it was identical with the upper gate of Benjamin, Jeremiah 20:2, cannot be decided. The princes of Judah, since they came up into the temple from the palace, are the judicial officers who were at that time about the palace. the judges were chosen from among the heads of the people; cf. my Bibl. Archäol . ii. §149.

Jeremiah 26:10-16

Before these princes, about whom all the people gathered, Jeremiah is accused by the priests and prophets: " This man is worthy of death ;" literally: a sentence of death (cf. Deuteronomy 19:6), condemnation to death, is due to this man; " for he hath prophesied against this city, as ye have heard with your ears ." With these last words they appeal to the people standing round who had heard the prophecy, for the princes had not reached the temple till after Jeremiah had been apprehended. Jeremiah 26:12. To this Jeremiah answered in his own defence before the princes and all the people: " Jahveh hath sent me to prophesy against ( אל for על ) this house and against this city all the words which ye have heard. Jeremiah 26:13. And now make your ways good and your doings, and hearken to the voice of Jahveh your God, and Jahveh will repent Him of the evil that He hath spoken against you. Jeremiah 26:14. But I, behold, I am in your hand; do with me as seemeth to you good and right. Jeremiah 26:15. Only ye must know, that if ye put me to death, ye bring innocent blood upon you, and upon this city, and upon her inhabitants; for of a truth Jahveh hath sent me to you to speak in your ears all these words. " - As to "make your ways good," cf. Jeremiah 7:3. This defence made an impression on the princes and on all the people. From the intimation that by reform it was possible to avert the threatened calamity, and from the appeal to the fact that in truth Jahveh had sent him and commanded him so to speak, they see that he is a true prophet, whose violent death would bring blood-guiltiness upon the city and its inhabitants. They therefore declare to the accusers, Jeremiah 26:16 : "This man is not worthy of death, for in the name of Jahveh our God hath he spoken unto us."

Jeremiah 26:17-19

To justify and confirm this sentence, certain of the elders of the land rise and point to the like sentence passed on the prophet Micah of Moresheth-Gath, who had foretold the destruction of the city and temple under King Hezekiah, but had not been put to death by the king; Hezekiah, on the contrary, turning to prayer to the Lord, and thus succeeding in averting the catastrophe. The "men of the elders of the land" are different from "all the princes," and are not to be taken, as by Graf, for representatives of the people in the capacity of assessors at judicial decisions, who had to give their voice as to guilt or innocence; nor are they necessarily to be regarded as local authorities of the land. They come before us here solely in their character as elders of the people, who possessed a high authority in the eyes of the people. The saying of the Morasthite Micah which they cite in Jeremiah 26:18 is found in Micah 3:12, verbally agreeing with Jeremiah 26:18; see the exposition of that passage. The stress of what they say lies in the conclusion drawn by them from Micah's prophesy, taken in connection with Hezekiah's attitude towards the Lord, Jeremiah 26:19 : "Did Hezekiah king of Judah and all Judah put him to death? Did he not fear Jahveh and entreat Jahveh, and did not Jahveh repent Him of the evil which He had spoken concerning them? and we would commit a great evil against our souls?" Neither in the book of Micah, nor in the accounts of the books of Kings, nor in the chronicle of Hezekiah's reign are we told that, in consequence of that prophecy of Micah, Hezekiah entreated the Lord and so averted judgment from Jerusalem. There we find only that during the siege of Jerusalem by the Assyrians, Hezekiah besought the help of the Lord and protection from that mighty enemy. The elders have combined this fact with Micah's prophecy, and thence drawn the conclusion that the godly king succeeded by his prayer in averting the mischief. Cf. the remarks on this passage at Micah 4:10. ' חלּה , lit., stroke the face of Jahveh, i.e., entreat Him, cf. Exodus 32:11. "And we would commit," are thinking of doing, are on the point of doing a great evil against our souls; inasmuch as by putting the prophet to death they would bring blood-guiltiness upon themselves and hasten the judgment of God. - The acquittal of Jeremiah is not directly related; but it may be gathered from the decision of the princes: This man is not worthy of death.


Verses 20-23

The prophet Urijah put to death. - While the history we have just been considering gives testimony to the hostility of the priests and false prophets towards the true prophets of the Lord, the story of the prophet Urijah shows the hostility of King Jehoiakim against the proclaimers of divine truth. For this purpose, and not merely to show in how great peril Jeremiah then stood (Gr., Nהg.), this history is introduced into our book. It is not stated that the occurrence took place at the beginning of Jehoiakim's reign, nor can we infer so much from its being placed directly after the events of that time. The time is not specified, because it was irrelevant for the case in hand. Jeremiah 26:20. A man, Urijah the son of Shemaiah - both unknown - from Kirjath-Jearim, now called Kuriyet el 'Enab, about three hours to the north-west of Jerusalem, on the frontiers of the tribe of Benjamin (see on Joshua 9:17) , prophesied in the name of Jahveh against Jerusalem and Judah very much in the same terms as Jeremiah had done. When King Jehoiakim and his great men heard this, discourse, he sought after the prophet to kill him. Urijah, when he heard of it, fled to Egypt; but the king sent men after him, Elnathan the son of Achbor with some followers, and had him brought back thence, caused him to be put to death, and his body to be thrown into the graves of the common people. Hitz. takes objection to "all his mighty men," Jeremiah 26:21, because it is not found in the lxx, and is nowhere else used by Jeremiah. But these facts do not prove that the words are not genuine; the latter of the two, indeed, tells rather in favour of their genuineness, since a glossator would not readily have interpolated an expression foreign to the rest of the book. The "mighty men" are the distinguished soldiers who were about the king, the military commanders, as the "princes" are the supreme civil authorities. Elnathan the son of Achbor , according to Jeremiah 36:12, Jeremiah 36:25, one of Jehoiakim's princes, was a son of Achbor who is mentioned in 2 Kings 22:12-14 as amongst the princes of Josiah. Whether this Elnathan was the same as the Elnathan whose daughter Nehushta was Jehoiachin's mother (2 Kings 24:8), and who was therefore the king's father-in-law, must remain an undecided point, since the name Elnathan is of not unfrequent occurrence; of Levites, Ezra 8:16. בּני העם (see on Jeremiah 17:19) means the common people here, as in 2 Kings 22:6. The place of burial for the common people was in the valley of the Kidron; see on 2 Kings 22:6.


Verse 24

The narrative closes with a remark as to how, amid such hostility against the prophets of God on the part of king and people, Jeremiah escaped death. This was because the hand of Ahikam the son of Shaphan was with him. This person is named in 2 Kings 22:12, 2 Kings 22:14, as one of the great men sent by King Josiah to the prophetess Hulda to inquire of her concerning the book of the law recently discovered. According to Jeremiah 39:14; Jeremiah 40:5, etc., he was the father of the future Chaldean governor Gedaliah.