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2 Chronicles 34:3-33 Young's Literal Translation (YLT)

3 And in the eighth year of his reign (and he yet a youth), he hath begun to seek to the God of David his father, and in the twelfth year he hath begun to cleanse Judah and Jerusalem from the high places, and the shrines, and the graven images, and the molten images.

4 And they break down before him the altars of the Baalim, and the images that `are' on high above them he hath cut down, and the shrines, and the graven images, and the molten images, he hath broken and beaten small, and streweth on the surface of the graves of those sacrificing to them,

5 and the bones of the priests he hath burnt on their altars, and cleanseth Judah and Jerusalem,

6 and in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their tools, round about.

7 And he breaketh down the altars and the shrines, and the graven images he hath beaten down very small, and all the images he hath cut down in all the land of Israel, and turneth back to Jerusalem.

8 And in the eighteenth year of his reign, to purify the land and the house he hath sent Shaphan son of Azaliah, and Maaseiah head of the city, and Joah son of Johaz the remembrancer, to strengthen the house of Jehovah his God.

9 And they come in unto Hilkiah the high priest, and they give the money that is brought in to the house of God, that the Levites, keeping the threshold, have gathered from the hand of Manasseh, and Ephraim, and from all the remnant of Israel, and from all Judah, and Benjamin, and the inhabitants of Jerusalem,

10 and they give `it' into the hand of the workmen, those appointed over the house of Jehovah, and they give it `to' the workmen who are working in the house of Jehovah, to repair and to strengthen the house;

11 and they give `it' to artificers, and to builders, to buy hewn stones, and wood for couplings and for beams to the houses that the kings of Judah had destroyed.

12 And the men are working faithfully in the business, and over them are appointed Jahath and Obadiah, the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathite, to overlook; and of the Levites, every one understanding about instruments of song,

13 and over the burden-bearers, and overseers of every one doing work for service and service; and of the Levites `are' scribes, and officers, and gatekeepers.

14 And in their bringing out the money that is brought in to the house of Jehovah, hath Hilkiah the priest found the book of the law of Jehovah by the hand of Moses,

15 and Hilkiah answereth and saith unto Shaphan the scribe, `A book of the law I have found in the house of Jehovah;' and Hilkiah giveth the book unto Shaphan,

16 and Shaphan bringeth in the book unto the king, and bringeth the king back word again, saying, `All that hath been given into the hand of thy servants they are doing,

17 and they pour out the money that is found in the house of Jehovah, and give it into the hand of those appointed, and into the hands of those doing the work.'

18 And Shaphan the scribe declareth to the king, saying, `A book hath Hilkiah the priest given to me;' and Shaphan readeth in it before the king.

19 And it cometh to pass, at the king's hearing the words of the law, that he rendeth his garments,

20 and the king commandeth Hilkiah, and Ahikam son of Shaphan, and Abdon son of Micah, and Shaphan the scribe, and Asaiah, servant of the king, saying,

21 `Go, seek Jehovah for me, and for him who is left in Israel and in Judah, concerning the words of the book that is found, for great `is' the fury of Jehovah that is poured on us, because that our fathers kept not the word of Jehovah, to do according to all that is written on this book.'

22 And Hilkiah goeth, and they of the king, unto Huldah the prophetess, wife of Shallum son of Tikvath, son of Hasrah, keeper of the garments, and she is dwelling in Jerusalem in the Second, and they speak unto her thus.

23 And she saith to them, `Thus said Jehovah, God of Israel, Say to the man who hath sent you unto me,

24 Thus said Jehovah, Lo, I am bringing in evil on this place, and on its inhabitants, all the execrations that are written on the book that they read before the king of Judah;

25 because that they have forsaken Me, and make perfume to other gods, so as to provoke Me with all the works of their hands, and poured out is My fury upon this place, and it is not quenched.

26 `And unto the king of Judah, who is sending you to inquire of Jehovah, thus do ye say unto him: Thus said Jehovah God of Israel, whose words thou hast heard:

27 Because thy heart `is' tender, and thou art humbled before God in thy hearing His words concerning this place, and concerning its inhabitants, and art humbled before Me, and dost rend thy garments, and weep before Me: even I also have heard -- the affirmation of Jehovah.

28 Lo, I am gathering thee unto thy fathers, and thou hast been gathered unto thy graves in peace, and thine eyes do not look on all the evil that I am bringing upon this place, and upon its inhabitants;' and they bring the king back word.

29 And the king sendeth and gathereth all the elders of Judah and Jerusalem,

30 and the king goeth up to the house of Jehovah, and every man of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, even all the people, from great even unto small, and he readeth in their ears all the words of the book of the covenant that is found in the house of Jehovah.

31 And the king standeth on his station, and maketh the covenant before Jehovah, to walk after Jehovah, and to keep His commands, and His testimonies, and His statutes, with all his heart, and with all his soul, to do the words of the covenant that are written on this book.

32 And he presenteth every one who is found in Jerusalem and Benjamin, and the inhabitants of Jerusalem do according to the covenant of God, the God of their fathers.

33 And Josiah turneth aside all the abominations out of all the lands that the sons of Israel have, and causeth every one who is found in Israel to serve, to serve Jehovah their God; all his days they turned not aside from after Jehovah, God of their fathers.

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Commentary on 2 Chronicles 34 Keil & Delitzsch Commentary


Introduction

Reign of Josiah - 2 Chronicles 34-35

The account of Josiah in the Chronicle agrees in all essential points with the representation in 2 Kings 22 and 23, but is chronologically more exact, and in many parts more complete than that. In the second book of Kings, the whole reform of the cultus carried out by Josiah is viewed in its connection with the discovery of the book of the law, on the occasion of the temple being repaired; and the narrative comprehends not only the repair of the temple, the discovery, the reading of the book of the law before the assembled people, and the renewal of the covenant, but also the extirpation of idolatry in Jerusalem and Judah and in all the cities of Israel, and the celebration of the passover in the eighteenth year of Josiah's reign; see the introductory remarks to 2 Kings 22. In the Chronicle, on the contrary, these events are more kept apart, and described according to their order in time. As early as in the eighth year of his reign, Josiah, still a youth, began to seek the God of his ancestor David, and in his twelfth year to purge Jerusalem and Judah of idolatry (2 Chronicles 34:3). In the eighteenth year the book of the law was discovered in the temple, brought to the king, and read before him (2 Chronicles 34:8-18); whereupon he, deeply moved by the contents of the book which had been read, and by the answer of the prophetess Huldah when inquired of concerning it (2 Chronicles 34:19-28), went into the temple with the elders of the people, caused the law to be read to the whole people, and made a covenant before the Lord to obey the law (2 Chronicles 34:29-32). He then caused all the idolatrous abominations which were still to be found in the land of Israel to be removed (2 Chronicles 34:33), and prepared to hold the passover, as it had not been held since the days of Solomon (2 Chron 35:1-19). In other respects the main difference between the two accounts is, that in 2 Kings the suppression of idolatry is narrated with greater minuteness; the passover, on the contrary, being only briefly noticed; - while in the Chronicle the purification of Jerusalem, Judah, and the kingdom of Israel is shortly summarized (2 Chronicles 34:3-7), but the celebration of the passover is minutely described on its ceremonial side (2 Chron 35:1-19).


Verse 1-2

Duration and spirit of Josiah's reign; agreeing with 2 Kings 22:1, 2 Kings 22:2, only the note as to Josiah's mother being here omitted.


Verse 3-4

Extirpation of idolatry . In the eighth year of his reign, while he was yet a youth, being then only sixteen years old, Josiah began to seek the God of his ancestor David, and in the twelfth year of his reign he commenced to purify Judah and Jerusalem from the high places, Asherim, etc. The cleansing of the land of Judah from the numerous objects of idolatry is summarily described in 2 Chronicles 34:4 and 2 Chronicles 34:5; and thereupon there follows (2 Chronicles 34:6 and 2 Chronicles 34:7) the destruction of the idolatrous altars and images in the land of Israel, - all that it seemed necessary to say on that subject being thus mentioned at once. For that all this was not accomplished in the twelfth year is clear from the לטהר החל , “he commenced to cleanse,” and is moreover attested by 2 Chronicles 34:33. The description of this destruction of the various objects of idolatry is rhetorically expressed, only carved and cast images being mentioned, besides the altars of the high places and the Asherim, without the enumeration of the different kings of idolatry which we find in 2 Kings 23:4-20. - On 2 Chronicles 34:4, cf. 2 Chronicles 31:1. ינתּציּ , they pulled down before him, i.e., under his eye, or his oversight, the altars of the Baals (these are the בּמות , 2 Chronicles 34:3); and the sun-pillars (cf. 2 Chronicles 14:4) which stood upwards, i.e., above, upon the altars, he caused to be hewn away from them ( מעליהם ); the Asherim (pillars and trees of Asherah) and the carved and molten images to be broken and ground ( הדק , cf. 2 Chronicles 15:16), and (the dust of them) to be strewn upon the graves (of those) who had sacrificed to them. הזּבחים is connected directly with הקּברים , so that the actions of those buried in them are poetically attributed to the graves. In 2 Kings 23:6 this is said only of the ashes of the Asherah statue which was burnt, while here it is rhetorically generalized.


Verse 5

And he burnt the bones of the priests upon their altars, i.e., he caused the bones of the idolatrous priests to be taken from their graves and burnt on the spot where the destroyed altars had stood, that he might defile the place with the ashes of the dead. In these words is summarized what is stated in 2 Kings 23:13 and 2 Kings 23:14 as to the defilement of the places of sacrifice built upon the Mount of Olives by the bones of the dead, and in 2 Kings 23:16-20 as to the burning of the bones of the high priests of Bethel, after they had been taken from their graves, upon their own altars. מזבחותים is an orthographical error for מזבּחותם .


Verse 6-7

2 Chronicles 34:6 and 2 Chronicles 34:7 form a connected sentence: And in the cities of Manasseh ..., in their ruins round about, there he pulled down the altars, etc. The tribe of Simeon is here, as in 2 Chronicles 15:9, reckoned among the tribes of the kingdom of Israel, because the Simeonites, although they belonged geographically to the kingdom of Judah, yet in religion remained attached to the worship on the high places practised by the ten tribes; see on 2 Chronicles 15:9. “And unto Naphtali” is added, to designate the kingdom of Israel in its whole extent to the northern frontier of Canaan. The form בתיהם בּחר (in the Keth. divided into two words) gives no suitable sense. R. Sal. explains, timentes in planitie habitare, sed fixerunt in monte domicilia, rendering it “in their mountain-dwellings.” This the words cannot mean.

(Note: The lxx translate ἐν τοῖς τόποις αὐτῶν , expressing merely the בתיהם . The Targ. has צדיוּתהון בבית , in domo ( s. loco ) desolationis eorum .)

The Keri בּחרבתיהם , “with their swords,” is suggested by Ezekiel 26:9, and is accepted by D. Kimchi, Abu Melech, and others, and understood to denote instruments with which the altars, groves, and images were cut down. But this interpretation also is certainly incorrect. The word is rather to be pointed בּחרבתיהם , in their wastes (ruins) (cf. Psalms 109:10), and to be taken as an explanatory apposition to בּערי : in the cities of Manasseh ..., namely, in their ruins round about; for the land had been deserted since the times of Shalmaneser, and its cities were in great part in ruins. The statement as to the locality precedes in the form of an absolute sentence, and that which is predicated of it follows in the form of an apodosis with ו consec . ( וינתּץ ). להדק כּתּת , he dashed to pieces to crush; the form הדק is not a perfect after ל , but an infinitive which has retained the vowel of the perfect; cf. Ew. §238, d .


Verses 8-18

The cleansing and repairing of the temple, and the finding of the book of the law . Cf. 2 Kings 22:3-10. - In the eighteenth year of his reign, when he was purging the land and the house (of God), he sent. לטהר does not indeed signify “after the purging” (De Wette, with the older expositors), but still less is it a statement of the object, “to purge” (Berth.); for that is decisively disposed of both by its position at the beginning of the sentence, where no statement of the object would stand, but still more by the fact that a statement of the object follows, וגו לחזּק . ל used of time denotes “about,” and so with the inf ., e.g., Jeremiah 46:13 : at (his) coming = when he came. Shaphan was סופר , state secretary, according to 2 Kings 22:3. With him the king sent the governor of the city Maaseiah, and the chancellor Joah. These two are not mentioned in 2 Kings 22:3, but have not been arbitrarily added by the chronicler, or invented by him, as Then. groundlessly supposes. “To repair the house of Jahve.” What these high royal officials had to do with it we learn from what follows.

2 Chronicles 34:9-12

They, together with the high priest, gave the money which had been received for the repair of the temple to the overseers of the building, who then gave it to workmen to procure building materials and for wages, just as was done when the temple was repaired by Joash, 2 Chronicles 24:11-13. The Keri ויּשׁבוּ is a correction resulting from a misinterpretation of the Keth. וישׁבי , “and of the dwellers in Jerusalem.” The enumeration, “from the hand of Manasseh, Ephraim,” etc., is rhetorical. In ויּתּנוּ , 2 Chronicles 34:10, the verb of 2 Chronicles 34:9 is again taken up: they handed it to the overseers of the building, and they to the workmen. הם עשׂה is a rare form of the plur. עשׁי ; see on 1 Chronicles 23:24. The overseers of the building ( המפקדים - עשׁי ) are the subject of the second ויּתּנוּ ; and before the following עשׂי ל , which stands in 2 Kings, is to be supplied. בדוק is a denom. from בּדק , and signifies to repair what has been damaged. The statement of 2 Chronicles 34:10 is made more definite by 2 Chronicles 34:11 : they gave it, namely, to the workers in stone and wood, and to the builders to buy hewn stones and timber for couplings, and for the beams of the houses ( לקרות , to provide with beams; הבּתים are the various buildings of the temple and its courts), which the kings of Judah had allowed to decay ( השׁחית , not of designed destroying, but of ruining by neglect). - In 2 Chronicles 34:12 we have still the remark that the people did the work with fidelity, and the money could consequently be given to them without reckoning, cf. 2 Kings 22:7; and then the names of the building inspectors follow. Two Levites of the family of Merari, and two of the family of Kohath, were overseers; לנצּח , i.e., to lead in the building, to preside over it as upper overseers; and besides them, the Levites, all who were skilled in instruments of song (cf. 1 Chronicles 25:6.). As men who by their office and their art occupied a conspicuous place among the Levites, the oversight of the workmen in the temple was committed to them, not “that they might incite and cheer the workmen by music and song” (Berth.).

2 Chronicles 34:13

2 Chronicles 34:13 is probably to be taken, along with 2 Chronicles 34:12, in the signification, “All the Levites who were skilled in music were over the bearers of burdens, and were overseers of all the workmen in reference to every work.” The ו before הס על appears certainly to go against this interpretation, and Berth. would consequently erase it to connect הסּבּלים על with the preceding verse, and begin a new sentence with וּמנצּחים : “and they led all the workmen.” But if we separate וּמנצּחים from הסּבּלים על , this mention of the bearers of burdens ( סבלים ) comes awkwardly in between the subject and the predicate, or the statement as to the subject. We hold the text to be correct, and make the w before הס על correspond to the ו before מנצחים , in the signification, et - et . The Levites, all who were skilled in instruments of song, were both over the bearers of burdens, and overseeing the workmen, or leading the workmen. Besides, of the Levites were, i.e., still other Levites were, scribes and officers and porters, i.e., were busied about the temple in the discharge of these functions.

2 Chronicles 34:14-18

In bringing out the money that had been brought into the house of the Lord, the high priest found the book of Moses' law. It is not clearly implied in the words, that he found it in the place where the money was laid up. The book of the law which was found is merely characterized as the book of the Mosaic law by the words בּיד־משׁה , not necessarily as Moses' autograph. The communication of this discovery by the high priest to the state secretary Shaphan, and by him to the king, is narrated in 2 Chronicles 34:15-18, just as in 2 Kings 22:8-10. The statement, 2 Chronicles 34:16, “And Shaphan brought the book to the king,” instead of the words, “and Shaphan the ספר came (went) to the king,” involves no difference as to the facts; it rather makes the matter clear. For since in 2 Kings 22:10, immediately after the statement that Hilkiah gave him the book, it is said that Shaphan read from it to the king, he must have brought it to the king. With this elucidation, both the omission of ויּקראהוּ (2 Kings 22:8), and the insertion of עוד after ויּשׁב , 2 Chronicles 34:16, is connected. The main thing, that which it concerned the author of the Chronicle to notice, was the fact that the book of the law which had been discovered was immediately brought and read to the king; while the circumstance that Shaphan, when the book was given him, also opened it and read in it, is omitted, as it had no further results. But since Shaphan did not go to the king merely to bring him the book, but rather, in the first place, to report upon the performance of the commission entrusted to him in respect of the money, this report required to be brought prominently forward by the עוד : He brought the book to the king, and besides, made his report to the king. All that has been committed to thy servants ( בּיד נתן ), that they do; they have poured out the money, etc. The עבדים are not Shaphan and the others mentioned in 2 Chronicles 34:8, but in general those who were entrusted with the oversight of the repair of the temple, among whom, indeed, the chief royal officials were not included. After this report there follows in 2 Chronicles 34:18 an account of the book which Shaphan had brought, and which, as we were informed in 2 Chronicles 34:16, in anticipation of the event, he gave to the king.


Verses 19-28

The dismay of the king at the contents of the book which was read to him, and his inquiry of the prophetess Huldah as to the judgments threatened in the law . - Compare with this the parallel account in 2 Kings 22:11-20, with the commentary there given, as both accounts agree with the exception of some unimportant variations in expression. Instead of Abdon ben Micah (2 Chronicles 34:20) we find in 2 Kings Achbor ben Micayahu, perhaps the correct reading. In 2 Chronicles 34:21, the expression, “and for those that are left in Israel and Judah,” i.e., for the remainder of the people who were left in Israel after the destruction of the kingdom, and in Judah after the divine chastisements inflicted, mainly by the Assyrians under Hezekiah and Manasseh, is clearer and more significant than that in 2 Kings 22:13, “and for the people, and for all Judah.” נתּכה , to pour itself forth (of anger), is quite as suitable as נצּתה , inflame, kindle itself, in 2 Kings 22:13. In 2 Chronicles 34:22, those sent with the high priest Hilkiah are briefly designated by the words המּלך ואשׁר , and whom the king, scil. had sent; in 2 Kings 22:14, on the contrary, the individual names are recorded (Ewald, Gramm . §292, b , would supply אמר , after the lxx). The names of the ancestors of the prophetess Huldah also are somewhat different. כּזאת , as the king had said to him, is omitted in 2 Kings. - In 2 Chronicles 34:24, כּל־האלות , all the curses, is more significant than כּל־דּברי , 2 Kings 22:16. ותּתּך (2 Chronicles 34:25) is a statement of the result of the עזבוּני : Because they have forsaken me, my anger pours itself forth. In 2 Chronicles 34:27, the rhetorical expansion of the words which God had spoken of Jerusalem in the law, וגו לשׁמּה להיות , inserted in 2 Kings 22:19 as an elucidation, are omitted. After the preceding designation of these words as “the curses written in the law,” any further elucidation was superfluous. On the contents of the saying of the prophetess Huldah, see the commentary on 2 Kings 22:16.


Verses 29-32

The reading of the book of the law in the temple, and the solemn renewal of the covenant, to which the king assembled the elders of Judah and Jerusalem, with all the people, after the saying of the prophetess Huldah had been reported to him, are recorded in 2 Kings 23:1-3 as they are in the Chronicle, and have been commented upon at the former passage. Only 2 Chronicles 34:32, the contents of which correspond to the words, “And the whole people entered into the covenant” (2 Kings 23:3), will need explanation. ויּעמד is usually translated, “he caused the people to enter into the covenant” (after 2 Kings). This is in substance correct, but exegetically cannot be defended, since בּבּרית does not precede, so as to allow of its here being supplied from the context. ויּעמד only signifies, he caused all who were in Jerusalem and Benjamin to stand, and they did according to the covenant of God; whence we can easily supply in the first clause, “and to do according to the covenant.” The collocation, “in Jerusalem and in Benjamin,” is an abbreviation of the complete formula, “in Jerusalem and Judah and Benjamin;” then in the following clause only the inhabitants of Jerusalem are named as representatives of the inhabitants of the whole kingdom.


Verse 33

But not only his own subjects did Josiah induce to act towards God in accordance with the covenant; in all the districts of the sons of Israel he removed the idolatrous abominations, and compelled every one in Israel to serve Jahve. The “sons of Israel,” as distinguished from the inhabitants of Jerusalem and Benjamin (2 Chronicles 34:32), are the remnant of the ten tribes in their land, where Josiah, according to 2 Chronicles 34:6., had also destroyed the idolatrous places of worship and the images. The statement in our verse, with which the account of Josiah's cultus reform is concluded, refers to that. לעבד ויּעבד , he made to serve, compelled them to serve. By the abolition of idolatry he compelled them to worship Jahve. The last words of the verse are accordingly to be interpreted as signifying that Josiah, so long as he lived, allowed no open idolatry, but externally maintained the worship of Jahve. These measures could not effect a real, heartfelt conversion to God, and so the people fell again into open idolatry immediately after Josiah's death; and Jeremiah continually complains of the defection and corruption of Judah and Israel: cf. 2 Chronicles 11:1, 2 Chronicles 13:1, 2 Chronicles 25:1, etc.