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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins the story of the reign of good king Josiah, whose goodness shines the brighter because it came just after so much wickedness, which he had the honour to reform, and just before so great a destruction, which yet he had not the honour to prevent. Here, after his general character (ver. 1, 2), we have a particular account of the respect he paid I. To God's house, which he repaired, ver. 3-7 II. To God's book, which he was much affected with the reading of, ver. 8-11 III. To God's messengers, whom he thereupon consulted, ver. 12-14 And by whom he received from God an answer threatening Jerusalem's destruction (ver. 15-17), but promising favour to him (ver. 18-20), upon which he set about that glorious work of reformation which we have an account of in the next chapter.
Adam Clarke: Commentary on the Bible - 1831
Josiah succeeds Amon his father, and reigns thirty-one years, Kg2 22:1, Kg2 22:2. He repairs the breaches of the temple, Kg2 22:3-7. Hilkiah finds the book of the law in the temple, Kg2 22:8. It is read by Shaphan the scribe, before the king and his servants, Kg2 22:9, Kg2 22:10. The king, greatly affected, sends to inquire of Huldah the prophetess, Kg2 22:11-13. She delivers an afflictive prophecy concerning the evils that were coming upon the land, Kg2 22:14-17. But promises Josiah that these evils shall not come in his time, Kg2 22:18-20.
4 Kings (2 Kings) 22:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg2 22:1, Josiah's good reign; Kg2 22:3, He takes care for the repair of the temple; Kg2 22:8, Hilkiah having found a book of the law, Josiah sends to Huldah to enquire of the Lord; Kg2 22:15, Huldah prophesies the destruction of Jerusalem, but respite thereof in Josiah's time.
Carl Friedrich Keil and Franz Delitzsch

Reign of King Josiah - 2 Kings 22:1-23:30
After a brief account of the length and spirit of the reign of the pious Josiah (4Kings 22:1, 4Kings 22:2), we have a closely connected narrative, in v. 3-23:24, of what he did for the restoration of idolatry; and the whole of the reform effected by him is placed in the eighteenth year of his reign, because it was in this year that the book of the law was discovered, through which the reformation of worship was carried to completion. It is evident that it was the historian's intention to combine together everything that Josiah did to this end, so as to form one grand picture, from the circumstance that he has not merely placed the chronological datum, "it came to pass in the eighteenth year of king Josiah," at the beginning, but has repeated it at the close (4Kings 23:23). If we run over the several facts which are brought before us in this section-the repairing of the temple (4Kings 22:3-7); the discovery of the book of the law; the reading of the book to the king; the inquiry made of the prophetess Huldah, and her prophecy (4Kings 23:8-20); the reading of the law to the assembled people in the temple, with the renewal of the covenant (4Kings 23:1-3); the eradication of idolatry not only from Jerusalem and Judah, but from Bethel also, and all the cities of Samaria (vv. 4-20); and, lastly, the passover (4Kings 23:21-23), - there is hardly any need to remark, that all this cannot have taken place in the one eighteenth year of his reign, even if, with Usher (Annales ad a.m. 3381), we were to place the solemn passover at the close of the eighteenth year of Josiah's reign, which is hardly suitable, and by no means follows from the circumstance that the chronological datum, "in the eighteenth year," stands at the commencement of the complete account of the reform of worship introduced by that king. For we may clearly infer that the several details of this account are not arranged chronologically, but according to the subject-matter, and that the historian has embraced the efforts of Josiah to restore the legal worship of Jehovah, which spread over several years, under the one point of view of a discovery of the law, and therefore within the eighteenth year of his reign, from the fact that he introduces the account of the repairing of the temple (4Kings 22:3-7) in a period by itself, and makes it subordinate to the account of the discovery of the book of the law, and indeed only mentions it in a general manner, because it led to the finding of the book of the law. It is true that the other facts are attached to one another in the narrative by Vav consec.; but, on a closer inspection of the several details, there cannot be any doubt whatever that the intention is not to arrange them in their chronological order. The repairing of the temple must have commenced before the eighteenth year of Josiah's reign, inasmuch as in that year, in which the incident occurred which led to the discovery of the book of the law (4Kings 22:3-7), not only were the builders occupied with the repairs of the temple, but money had been brought by all the people to the house of God to carry on this work, and had been collected by the Levites who kept the door. Moreover, from the very nature of the case, we cannot conceive of the restoration of the temple, that had fallen to decay, without the removal of the idolatrous abominations found in the temple. And the assumption is an equally inconceivable one, that all the people entered into covenant with the Lord (4Kings 23:3), before any commencement had been made towards the abolition of the prevailing idolatry, or that the pious king had the book of the law read in the temple and entered into covenant with the Lord, so long as the Ashera was standing in the temple, and the idolatrous altars erected by Manasseh in the courts, together with the horses and chariots dedicated to the sun. If the conclusion of a covenant in consequence of the public reading of the book of the law was to be an act in accordance with the law, the public memorials of idolatry must be destroyed at all events in the neighbourhood of the temple. And is it likely that the king, who had been so deeply moved by the curses of the law, would have undertaken so solemn a transaction in sight of the idolatrous altars and other abominations of idolatry in the house of Jehovah, and not rather have seen that this would be only a daring insult to Jehovah? These reasons are quite sufficient to prove that the extermination of idolatry had commenced before the eighteenth year of Josiah's reign, and had simply been carried out with greater zeal throughout the whole kingdom after the discovery of the book of the law.
This view of our account is simply confirmed by a comparison with the parallel history in 2 Chron 34 and 35. According to 2Chron 34:3., Josiah began to seek the God of his father David in the eighth year of his reign, when he was still a youth, that is to say, not more than sixteen years old, and in the twelfth year of his reign began to purify Judah and Jerusalem from idolatry; and, according to 2Chron 34:8., in the eighteenth year of his reign, at the purification of the land and temple, and the renovation of the temple, the book of the law was found by the high priest, and handed over to the king and read before him (vv. 8-28), after which the renewal of the covenant took place, and all the abominations of idolatry that still remained in the land were swept away (2Chron 34:29-33), and, lastly, a solemn passover was celebrated, of which we have an elaborate account in 2 Chron. 35:1-19. Consequently the account given in the Chronicles is, on the whole, arranged with greater chronological precision, although even there, after the commencement of the extermination of idolatry has been mentioned, we have a brief and comprehensive statement of all that Josiah did to accomplish that results; so that after the renewal of the covenant (2Chron 34:33) we have nothing more than a passing allusion, by way of summary, to the complete abolition of the abominations of idolatry throughout the whole land.
John Gill
INTRODUCTION TO 2 KINGS 22
This chapter begins with the age and character of Josiah king of Judah, 4Kings 22:1, relates his orders for repairing the temple, 4Kings 22:3, his attention to the book of the law, which was found, and read to him, and the effect it had upon him, 4Kings 22:8, the command he gave to certain persons to inquire of the Lord about it, who applied to Huldah the prophetess, 4Kings 22:12, who returned an answer by them to the king, foretelling the destruction of Jerusalem, and giving the reason of it, and at the same time assuring the king it should not be in his days, 4Kings 22:15.
Robert Jamieson, A. R. Fausset and David Brown
JOSIAH'S GOOD REIGN. (4Kings 22:1-2)
Josiah was eight years old when he began to reign--Happier than his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, who trained him in the principles and practice of piety; and so strongly had his young affections been enlisted on the side of true and undefiled religion, that he continued to adhere all his life, with undeviating perseverance, to the cause of God and righteousness.
22:122:1: Որդի ամաց ութից Յովսիա ՚ի թագաւորել իւրում, եւ երեսուն եւ մի ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Յեդիդա. դուստր Յեդիդայ ՚ի Բասուրովթայ։
1 Յոսիան ութ տարեկան էր, որ թագաւոր դարձաւ, եւ երեսունմէկ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Յեդիդա էր, նա բասուրոթացի Յեդիդայի դուստրն էր:
22 Յովսիա ութը տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երեսունըմէկ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Յեդիդա էր ու Բազկաթացի Ադայիային աղջիկն էր։
Որդի ամաց ութից Յովսիա ի թագաւորել իւրում, եւ երեսուն եւ մի ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Յեդիդա, դուստր Ադայեայ ի Բասուրովթայ:

22:1: Որդի ամաց ութից Յովսիա ՚ի թագաւորել իւրում, եւ երեսուն եւ մի ամ թագաւորեաց յԵրուսաղէմ. եւ անուն մօր նորա Յեդիդա. դուստր Յեդիդայ ՚ի Բասուրովթայ։
1 Յոսիան ութ տարեկան էր, որ թագաւոր դարձաւ, եւ երեսունմէկ տարի թագաւորեց Երուսաղէմում: Նրա մօր անունը Յեդիդա էր, նա բասուրոթացի Յեդիդայի դուստրն էր:
22 Յովսիա ութը տարեկան էր, երբ թագաւոր եղաւ ու Երուսաղէմի մէջ երեսունըմէկ տարի թագաւորութիւն ըրաւ։ Անոր մօրը անունը Յեդիդա էր ու Բազկաթացի Ադայիային աղջիկն էր։
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22:122:1 Восьми лет был Иосия, когда воцарился, и тридцать один год царствовал в Иерусалиме; имя матери его Иедида, дочь Адаии, из Боцкафы.
22:1 υἱὸς υιος son ὀκτὼ οκτω eight ἐτῶν ετος year Ιωσιας ιωσιας Iōsias; Iosias ἐν εν in τῷ ο the βασιλεύειν βασιλευω reign αὐτὸν αυτος he; him καὶ και and; even τριάκοντα τριακοντα thirty καὶ και and; even ἓν εις.1 one; unit ἔτος ετος year ἐβασίλευσεν βασιλευω reign ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ὄνομα ονομα name; notable τῇ ο the μητρὶ μητηρ mother αὐτοῦ αυτος he; him Ιεδιδα ιεδιδα daughter Εδεϊα εδεια from; out of Βασουρωθ βασουρωθ Basourōth; Vasuroth
22:1 בֶּן־ ben- בֵּן son שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight שָׁנָה֙ šānˌā שָׁנָה year יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah בְ vᵊ בְּ in מָלְכֹ֔ו mālᵊḵˈô מלך be king וּ û וְ and שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three וְ wᵊ וְ and אַחַת֙ ʔaḥˌaṯ אֶחָד one שָׁנָ֔ה šānˈā שָׁנָה year מָלַ֖ךְ mālˌaḵ מלך be king בִּ bi בְּ in ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and שֵׁ֣ם šˈēm שֵׁם name אִמֹּ֔ו ʔimmˈô אֵם mother יְדִידָ֥ה yᵊḏîḏˌā יְדִידָה Jedidah בַת־ vaṯ- בַּת daughter עֲדָ֖יָה ʕᵃḏˌāyā עֲדָיָה Adaiah מִ mi מִן from בָּצְקַֽת׃ bboṣqˈaṯ בָּצְקַת Bozkath
22:1. octo annorum erat Iosias cum regnare coepisset et triginta uno anno regnavit in Hierusalem nomen matris eius Idida filia Phadaia de BesecathJosias was eight years old when he began to reign: he reigned one and thirty years in Jerusalem: the name of his mother was Idida, the daughter of Hadaia, of Besecath.
1. Josiah was eight years old when he began to reign; and he reigned thirty and one years in Jerusalem: and his mother’s name was Jedidah the daughter of Adaiah of Bozkath.
22:1. Josiah [was] eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother’s name [was] Jedidah, the daughter of Adaiah of Boscath.
22:1. Josiah was eight years old when he had begun to reign. He reigned for thirty-one years in Jerusalem. The name of his mother was Jedidah, the daughter of Adaiah, from Bozkath.
Josiah [was] eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother' s name [was] Jedidah, the daughter of Adaiah of Boscath:

22:1 Восьми лет был Иосия, когда воцарился, и тридцать один год царствовал в Иерусалиме; имя матери его Иедида, дочь Адаии, из Боцкафы.
22:1
υἱὸς υιος son
ὀκτὼ οκτω eight
ἐτῶν ετος year
Ιωσιας ιωσιας Iōsias; Iosias
ἐν εν in
τῷ ο the
βασιλεύειν βασιλευω reign
αὐτὸν αυτος he; him
καὶ και and; even
τριάκοντα τριακοντα thirty
καὶ και and; even
ἓν εις.1 one; unit
ἔτος ετος year
ἐβασίλευσεν βασιλευω reign
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
μητρὶ μητηρ mother
αὐτοῦ αυτος he; him
Ιεδιδα ιεδιδα daughter
Εδεϊα εδεια from; out of
Βασουρωθ βασουρωθ Basourōth; Vasuroth
22:1
בֶּן־ ben- בֵּן son
שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight
שָׁנָה֙ šānˌā שָׁנָה year
יֹאשִׁיָּ֣הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
בְ vᵊ בְּ in
מָלְכֹ֔ו mālᵊḵˈô מלך be king
וּ û וְ and
שְׁלֹשִׁ֤ים šᵊlōšˈîm שָׁלֹשׁ three
וְ wᵊ וְ and
אַחַת֙ ʔaḥˌaṯ אֶחָד one
שָׁנָ֔ה šānˈā שָׁנָה year
מָלַ֖ךְ mālˌaḵ מלך be king
בִּ bi בְּ in
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
שֵׁ֣ם šˈēm שֵׁם name
אִמֹּ֔ו ʔimmˈô אֵם mother
יְדִידָ֥ה yᵊḏîḏˌā יְדִידָה Jedidah
בַת־ vaṯ- בַּת daughter
עֲדָ֖יָה ʕᵃḏˌāyā עֲדָיָה Adaiah
מִ mi מִן from
בָּצְקַֽת׃ bboṣqˈaṯ בָּצְקַת Bozkath
22:1. octo annorum erat Iosias cum regnare coepisset et triginta uno anno regnavit in Hierusalem nomen matris eius Idida filia Phadaia de Besecath
Josias was eight years old when he began to reign: he reigned one and thirty years in Jerusalem: the name of his mother was Idida, the daughter of Hadaia, of Besecath.
22:1. Josiah [was] eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother’s name [was] Jedidah, the daughter of Adaiah of Boscath.
22:1. Josiah was eight years old when he had begun to reign. He reigned for thirty-one years in Jerusalem. The name of his mother was Jedidah, the daughter of Adaiah, from Bozkath.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Последний благочестивый царь иудейский (по счету 16-й), Иосия, "направивший к Господу сердце свое и во дни беззаконных утвердивший благочестие" и прославляемый наряду с Давидом и Езекиею за праведность и ревность по законе (Сир XLIX:3-5), вступил на царство восьмилетним отроком (LXX: υιός οκτώ ετω̃ν, слав.: сын осьмилет - буквальная передача евр. бен, имеющего в соединении с числительным лет значение возраста) в 641: или 640: году. Отец его Амон, умерший в 24-летнем возрасте, имел сына 16: лет, равно и Иосия, умерший после 31: - летнего царствования - 39-ти лет, оставил старшего сына Иоакима 25-ти лет (XXIII:36), следовательно, имел сына на 15-м году жизни: при ранней половой зрелости на востоке эти цифры не должны удивлять нас. Мать его происходила из Боцкафы, LXX: Βασηδώθ, Vulg.: Baschath, слав.: Васуроф, (Onomast. 199, 225) - города в Иудином колене близ Лахиша (Нав. XV:39). Общая характеристика царствования Иосии (ст. 2), в которой поставляется на вид идеальная верность этого царя закону (сн. XXIII:25), превосходит отзывы о всех других царях: только Иосии усвояется "неуклонение ни направо ни налево" (сн. Bтор V:32; XVII:11, 20; XXVIII:14) от пути Давида. Эта характеристика служит вместе и переходом к изображению теократической деятельности Иосии. Для сравнения повествования 4: Цар., XXII-XXIII - о царствовании Иосии с параллельным повествованием о том же книги 2: Пар., XXXIV-XXXV, открывается то различие между ними, что 4: Цар. рассматривает деятельность Иосии с теократически прагматической точки зрения и соответственно с тем отводит более всего места, XXIII:4-20, изображению искоренения Иосиею идолопоклоннических культов и незаконного служения Иегове и вообще представляет Иосию единственным по религиозной ревности и строгому проведению теократических принципов царем (XXIII:24-25), между тем священный писатель 2: Пар. смотрит на царствование и деятельность Иосии преимущественно с ритуальной точки зрения и потому преимущественное внимание обращает на совершение при Иосии (в 18-й год его царствования) праздника Пасхи при исключительно точном соблюдении всех обрядовых предписаний закона, при исключительной торжественности, 2: Пар. XXXV:1-19. В связи с этим стоит неодинаковый хронологический порядок событий и той и другой редакции священного повествования, причем 4: Цар. берет исходным пунктом факт открытия книги закона в храме в 18-й год царствования Иосии и затем последовательно переходит к вызванным этим фактом мероприятиям Иосии, каковы: возобновление всенародного завета с Богом, искоренение противозаконных культов, совершение Пасхи и д., а 2: Пар. излагает эти же события, по-видимому, не в столь естественной последовательности. В целом оба повествования не только подтверждают, но и восполняют одно другое.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Josiah's Pious Reign; the Book of the Law Read. B. C. 623.

1 Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath. 2 And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left. 3 And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying, 4 Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people: 5 And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which is in the house of the LORD, to repair the breaches of the house, 6 Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. 7 Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. 8 And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it. 9 And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD. 10 And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
Concerning Josiah we are here told,
I. That he was very young when he began to reign (v. 1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Ezek. xviii. 14, &c.
II. That he did that which was right in the sight of the Lord, v. 2. See the sovereignty of divine grace--the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace--Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom. xi. 24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness.
III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, v. 3. Compare 2 Chron. xxxiv. 8. He began much sooner to seek the Lord (as appears, 2 Chron. xxxiv. 3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (v. 4); for, it seems, they took much the same way of raising the money that Joash took, ch. xii. 9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, v. 5, 6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (v. 7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.
IV. That, in repairing the temple, the book of the law was happily found and brought to the king, v. 8, 10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deut. xxxi. 24, &c. 1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa. lxv. 1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it. 2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deut. xvii. 18; xxxi. 10, 11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with--a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. xxvi. and Deut. xxviii., &c.), for I observe that these were the portions of the law which Josiah was so much affected with (v. 13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture. 3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple. 4. Hilkiah the priest was exceedingly well pleased with the discovery. "O," says he to Shaphan, "rejoice with me, for I have found the book of the law, eureka, eureka,--I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor."
Adam Clarke: Commentary on the Bible - 1831
22:1: Josiah was eight years old - He was one of the best, if not the best, of all the Jewish kings since the time of David. He began well, continued well, and ended well.
4 Kings (2 Kings) 22:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: am 3363-3394, bc 641-610
Josiah: This prince was one of the best, if not the best, of all the Jewish kings since the time of David. He began well, continued well, and ended well. Kg1 13:2; Ch2 34:1, Ch2 2-33; Jer 1:2; Zep 1:1; Mat 1:10, Josias
eight years old: Kg2 11:21, Kg2 21:1; Psa 8:2; Ecc 10:16; Isa 3:4
Boscath: This was a city in the plain country of the tribe of Judah; and is mentioned in the parallel passage along with Lachish and Eglon. Jos 15:39, Bozkath
Carl Friedrich Keil and Franz Delitzsch

Length and spirit of Josiah's reign. - Josiah (for the name, see at 3Kings 13:2), like Hezekiah, trode once more in the footsteps of his pious forefather David, adhering with the greatest constancy to the law of the Lord. He reigned thirty-one years. As a child he had probably received a pious training from his mother; and when he had ascended the throne, after the early death of his godless father, he was under the guidance of pious men who were faithfully devoted to the law of the Lord, and who turned his heart to the God of their fathers, as was the case with Joash in 4Kings 12:3, although there is no allusion to guardianship. His mother Jedidah, the daughter of Adaiah, was of Boscath, a city in the plain of Judah, of which nothing further is known (see at Josh 15:39). The description of his character, "he turned not aside to the right hand and to the left," sc. from that which was right in the eyes of the Lord, is based upon Deut 5:29; Deut 17:11, Deut 17:20, and Deut 28:14, and expresses an unwavering adherence to the law of the Lord.
John Gill
Josiah was eight years old when he began to reign,.... And must be born when his father was but sixteen, for Amon lived but twenty four years, 4Kings 21:19,
and he reigned thirty and one years in Jerusalem; and so must die at thirty nine years of age:
and his mother's name was Jedidah, the daughter of Adaiah of Boscath; a city of the tribe of Judah; see Gill on Josh 15:39.
22:222:2: Եւ արար ուղղութիւն առաջի Տեառն, եւ գնաց յամենայն ճանապարհս Դաւթի հօր իւրոյ. եւ ո՛չ խոտորեցաւ յաջ կամ յահեակ։
2 Նա հաւատարիմ գտնուեց Տիրոջ առջեւ, գնաց իր նախնի Դաւթի ընթացած բոլոր ճանապարհներով, աջ կամ ձախ չխոտորուեց:
2 Անիկա Տէրոջը առջեւ ուղղութիւն ըրաւ ու իր հօրը Դաւիթին ճամբուն մէջ քալեց եւ աջ կամ ձախ չխոտորեցաւ։
Եւ արար ուղղութիւն առաջի Տեառն, եւ գնաց յամենայն ճանապարհս Դաւթի հօր իւրոյ, եւ ոչ խոտորեցաւ յաջ կամ յահեակ:

22:2: Եւ արար ուղղութիւն առաջի Տեառն, եւ գնաց յամենայն ճանապարհս Դաւթի հօր իւրոյ. եւ ո՛չ խոտորեցաւ յաջ կամ յահեակ։
2 Նա հաւատարիմ գտնուեց Տիրոջ առջեւ, գնաց իր նախնի Դաւթի ընթացած բոլոր ճանապարհներով, աջ կամ ձախ չխոտորուեց:
2 Անիկա Տէրոջը առջեւ ուղղութիւն ըրաւ ու իր հօրը Դաւիթին ճամբուն մէջ քալեց եւ աջ կամ ձախ չխոտորեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:222:2 И делал он угодное в очах Господних, и ходил во всем путем Давида, отца своего, и не уклонялся ни направо, ни налево.
22:2 καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the εὐθὲς ευθης in ὀφθαλμοῖς οφθαλμος eye; sight κυρίου κυριος lord; master καὶ και and; even ἐπορεύθη πορευομαι travel; go ἐν εν in πάσῃ πας all; every ὁδῷ οδος way; journey Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him οὐκ ου not ἀπέστη αφιστημι distance; keep distance δεξιὰ δεξιος right ἢ η or; than ἀριστερά αριστερος left
22:2 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make הַ ha הַ the יָּשָׁ֖ר yyāšˌār יָשָׁר right בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֔יו ʔāvˈiʸw אָב father וְ wᵊ וְ and לֹא־ lō- לֹא not סָ֖ר sˌār סור turn aside יָמִ֥ין yāmˌîn יָמִין right-hand side וּ û וְ and שְׂמֹֽאול׃ פ śᵊmˈôl . f שְׂמֹאל lefthand side
22:2. fecitque quod placitum erat coram Domino et ambulavit per omnes vias David patris sui non declinavit ad dextram sive ad sinistramAnd he did that which was right in the sight of the Lord, and walked in all the ways of David, his father: he turned not aside to the right hand, or to the left.
2. And he did that which was right in the eyes of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.
22:2. And he did [that which was] right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.
22:2. And he did what was pleasing before the Lord, and he walked in all the ways of his father David. He did not turn aside to the right, or to the left.
And he did [that which was] right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left:

22:2 И делал он угодное в очах Господних, и ходил во всем путем Давида, отца своего, и не уклонялся ни направо, ни налево.
22:2
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
εὐθὲς ευθης in
ὀφθαλμοῖς οφθαλμος eye; sight
κυρίου κυριος lord; master
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ἐν εν in
πάσῃ πας all; every
ὁδῷ οδος way; journey
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
οὐκ ου not
ἀπέστη αφιστημι distance; keep distance
δεξιὰ δεξιος right
η or; than
ἀριστερά αριστερος left
22:2
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
הַ ha הַ the
יָּשָׁ֖ר yyāšˌār יָשָׁר right
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֔יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
לֹא־ lō- לֹא not
סָ֖ר sˌār סור turn aside
יָמִ֥ין yāmˌîn יָמִין right-hand side
וּ û וְ and
שְׂמֹֽאול׃ פ śᵊmˈôl . f שְׂמֹאל lefthand side
22:2. fecitque quod placitum erat coram Domino et ambulavit per omnes vias David patris sui non declinavit ad dextram sive ad sinistram
And he did that which was right in the sight of the Lord, and walked in all the ways of David, his father: he turned not aside to the right hand, or to the left.
22:2. And he did [that which was] right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.
22:2. And he did what was pleasing before the Lord, and he walked in all the ways of his father David. He did not turn aside to the right, or to the left.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: right: Kg2 16:2, Kg2 18:3; Ch2 17:3, Ch2 29:2; Pro 20:11
walked: Kg1 3:6, Kg1 11:38, Kg1 15:5
turned: Deu 5:32; Jos 1:7; Pro 4:27; Eze 18:14-17
Geneva 1599
And he did [that which was] right in the sight of the LORD, and (a) walked in all the way of David his father, and turned not aside to the right hand or to the left.
(a) His zeal was prophesied of, and his name mentioned by Iddo the prophet, more than 300 years before, (3Kings 13:2) and being but eight years old, he sought the God of his father David, (2Chron 34:3).
John Gill
And he did that which was right in the sight of the Lord,.... In the affair of religious worship especially, as well as in other things:
and walked in all the ways of David his father; in his religious ways, in which he never departed from his God:
and turned not aside to the right hand or to the left; but kept an even, constant, path of worship and duty, according to the law of God.
22:322:3: Եւ եղեւ յամի ութուտասներորդի Յովսիայ արքայի Յուդայ, յամսեանն եւթներորդի առաքեաց արքայ զՍափան զորդի Եսելիա զորդւոյ Մեսողոմայ զդպրապե՛տ տանն, եւ ասէ[4033]. [4033] Ոմանք. Զորդի Եսեղիայ որդւոյ Մոսողոմայ զդպրապետն, եւ ասէ։
3 Յուդայի երկրի արքայ Յոսիայի թագաւորութեան տասնութերորդ տարուայ եօթներորդ ամսում արքան Մեսողոմի որդի Եսելիայի որդի Սափանին՝ տան քարտուղարին ուղարկելով՝ ասաց.
3 Յովսիա թագաւորին տասնըութերորդ տարին թագաւորը Մեսուղամին որդիին Եսելիային որդին Սափան դպիրը Տէրոջը տունը ղրկեց՝ ըսելով.
Եւ եղեւ յամի ութուտասներորդի Յովսեայ արքայի [320]Յուդայ, յամսեանն եւթներորդի`` առաքեաց արքայ զՍափան զորդի Եսելեայ որդւոյ Մեսողոմայ զդպրապետ տանն, եւ ասէ:

22:3: Եւ եղեւ յամի ութուտասներորդի Յովսիայ արքայի Յուդայ, յամսեանն եւթներորդի առաքեաց արքայ զՍափան զորդի Եսելիա զորդւոյ Մեսողոմայ զդպրապե՛տ տանն, եւ ասէ[4033].
[4033] Ոմանք. Զորդի Եսեղիայ որդւոյ Մոսողոմայ զդպրապետն, եւ ասէ։
3 Յուդայի երկրի արքայ Յոսիայի թագաւորութեան տասնութերորդ տարուայ եօթներորդ ամսում արքան Մեսողոմի որդի Եսելիայի որդի Սափանին՝ տան քարտուղարին ուղարկելով՝ ասաց.
3 Յովսիա թագաւորին տասնըութերորդ տարին թագաւորը Մեսուղամին որդիին Եսելիային որդին Սափան դպիրը Տէրոջը տունը ղրկեց՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:322:3 В восемнадцатый год царя Иосии, послал царь Шафана, сына Ацалии, сына Мешулламова, писца, в дом Господень, сказав:
22:3 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year τῷ ο the βασιλεῖ βασιλευς monarch; king Ιωσια ιωσιας Iōsias; Iosias ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ὀγδόῳ ογδοος eighth ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the Σαφφαν σαφφαν son Εσελιου εσελιας son Μεσολλαμ μεσολλαμ the γραμματέα γραμματευς scholar οἴκου οικος home; household κυρίου κυριος lord; master λέγων λεγω tell; declare
22:3 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֔ה šānˈā שָׁנָה year לַ la לְ to † הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah שָׁלַ֣ח šālˈaḥ שׁלח send הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] שָׁפָ֨ן šāfˌān שָׁפָן Shaphan בֶּן־ ben- בֵּן son אֲצַלְיָ֤הוּ ʔᵃṣalyˈāhû אֲצַלְיָהוּ Azaliah בֶן־ ven- בֵּן son מְשֻׁלָּם֙ mᵊšullˌām מְשֻׁלָּם Meshullam הַ ha הַ the סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe בֵּ֥ית bˌêṯ בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
22:3. anno autem octavodecimo regis Iosiae misit rex Saphan filium Aslia filii Mesullam scribam templi Domini dicens eiAnd in the eighteenth year of king Josias, the king sent Saphan, the son of Assia, the son of Messulam, the scribe of the temple of the Lord, saying to him:
3. And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying,
22:3. And it came to pass in the eighteenth year of king Josiah, [that] the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying,
22:3. Then, in the eighteenth year of king Josiah, the king sent Shaphan, the son of Azaliah, the son of Meshullam, the scribe of the temple of the Lord, saying to him:
And it came to pass in the eighteenth year of king Josiah, [that] the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying:

22:3 В восемнадцатый год царя Иосии, послал царь Шафана, сына Ацалии, сына Мешулламова, писца, в дом Господень, сказав:
22:3
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
ὀκτωκαιδεκάτῳ οκτωκαιδεκατος year
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ιωσια ιωσιας Iōsias; Iosias
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ὀγδόῳ ογδοος eighth
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
Σαφφαν σαφφαν son
Εσελιου εσελιας son
Μεσολλαμ μεσολλαμ the
γραμματέα γραμματευς scholar
οἴκου οικος home; household
κυρίου κυριος lord; master
λέγων λεγω tell; declare
22:3
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
שְׁמֹנֶ֤ה šᵊmōnˈeh שְׁמֹנֶה eight
עֶשְׂרֵה֙ ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֔ה šānˈā שָׁנָה year
לַ la לְ to
הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
יֹאשִׁיָּ֑הוּ yōšiyyˈāhû יֹאשִׁיָּהוּ Josiah
שָׁלַ֣ח šālˈaḥ שׁלח send
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
שָׁפָ֨ן šāfˌān שָׁפָן Shaphan
בֶּן־ ben- בֵּן son
אֲצַלְיָ֤הוּ ʔᵃṣalyˈāhû אֲצַלְיָהוּ Azaliah
בֶן־ ven- בֵּן son
מְשֻׁלָּם֙ mᵊšullˌām מְשֻׁלָּם Meshullam
הַ ha הַ the
סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
22:3. anno autem octavodecimo regis Iosiae misit rex Saphan filium Aslia filii Mesullam scribam templi Domini dicens ei
And in the eighteenth year of king Josias, the king sent Saphan, the son of Assia, the son of Messulam, the scribe of the temple of the Lord, saying to him:
22:3. And it came to pass in the eighteenth year of king Josiah, [that] the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying,
22:3. Then, in the eighteenth year of king Josiah, the king sent Shaphan, the son of Azaliah, the son of Meshullam, the scribe of the temple of the Lord, saying to him:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-7: "В восемнадцати год царя Иосии..." LXX точнее определяют время важного события открытия книги закона, добавляя: εν τω̃ μηνί τω̃ ογδοω̃, или по кодд. 52, 64, 72, 92, 106, 119, 121, 123, 134, 144, 236, 242, 245, 247: и др. – εν μηνί τω̃ εβδόμω, слав.: в седмый месяц. Книга закона найдена была при реставрации храма, последовавшей теперь, спустя около 230: лет, после бывшей при царе Иоасе (XII:5: сл.), необходимо вызванной теперь нуждой очистить храм от языческих нечистот, введенных в него при Манассии и Амоне. Упоминание об этой новой реставрации храма близко напоминает рассказ XII гл. о прежней и в XXII главе более кратко, только предполагая то, что в XII гл. прямо высказывается; притом речь о реставрации храма здесь является лишь поводом к рассказу о найденной при этом книге закона. Реставрация храма началась, вероятно, не в 18-м только году царствования Иосии, а гораздо прежде, так как по 2: Пар. XXXIV:3: Иосия уже на 8-м, а еще более на 12-м году царствования своего начал проявлять особенную ревность по Боге. О должности писца, евр. софер, LXX: γραμματεύς, Vulg.: Scriba, cм. прим. к 3: Цар. IV:3. По 2: Пар. XXXIV:8, кроме Шафана, царь посылает в храм еще градоначальника Маасею и дееписателя Иоаха. Xелкия - первосвященник (ср. ст. 8. XXIII:4) из рода Садока (1: Пар. V:39). По почину Климента Александрийского, некоторые толкователи отождествляли его со священником Xелкиею, Иер. I:1, отцом Иеремии (Ейхгорн, Боген и др.), но против этого говорит как полное неупоминание книги пророка Иеремии о первосвященническом достоинстве отца пророка, так и то, что в Акафофе, родном городе пророка, жили священники не из линии Елеазара и Садока, а из линии Ифамара и Авиафара (сн. 3: Цар. II:26).
Albert Barnes: Notes on the Bible - 1834
22:3: In the eighteenth year - This is the date of the finding of the Book of the Law and of the Passover (marginal reference, and Kg2 23:23), but is not meant to apply to all the various reforms of Josiah as related in 2 Kings 23:4-20. The true chronology of Josiah's reign is to be learned from Ch2 34:3-8; Ch2 35:1. From these places it appear that at least the greater part of his reforms preceded the finding of the Book of the Law. He began them in the 12th year of his reign, at the age of 20, and had accomplishied all, or the greater part, by his 18th year, when the Book of the Law was found.
Shaphan is mentioned frequently by Jeremiah. He was the father of Ahikam, Jeremiah's friend and protector at the court of Jehoiakim Jer 26:24, and the grandfather of Gedaliah, who was made governor of Judaea by the Babylonians after the destruction of Jeruslem Kg2 25:22. Several others of his sons and grandsons were in favor with the later Jewish kings Jer 29:3; Jer 36:10-12, Jer 36:25; Eze 8:11. Shaphan's office was one of great importance, involving very confidential relations with the king Kg1 4:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: am 3380, bc 642
in the: Ch2 34:3-8, Ch2 9-33
Carl Friedrich Keil and Franz Delitzsch

Repairing of the temple, and discovery of the book of the law (cf. 2Chron 34:8-18). - When Josiah sent Shaphan the secretary of state (סופר, see at 2Kings 8:17) into the temple, in the eighteenth year of his reign, with instructions to Hilkiah the high priest to pay to the builders the money which had been collected from the people for repairing the temple by the Levites who kept the door, Hilkiah said to Shaphan, "I have found the book of the law." 4Kings 22:3-8 form a long period. The apodosis to וגו ויהי, "it came to pass in the eighteenth year of king Josiah-the king had sent Shaphan," etc., does not follow till 4Kings 22:8 : "that Hilkiah said," etc. The principal fact which the historian wished to relate, was the discovery of the book of the law; and the repairing of the temple is simply mentioned because it was when Shaphan was sent to Hilkiah about the payment of the money to the builders that the high priest informed the king's secretary of state of the discovery of the book of the law in the temple, and handed it over to him to take to the king. המּלך שׁלח, in 4Kings 22:3, forms the commencement to the minor clauses inserted within the principal clause, and subordinate to it: "the king had sent Shaphan," etc. According to 2Chron 34:8, the king had deputed not only Shaphan the state-secretary, but also Maaseiah the governor of the city and Joach the chancellor, because the repairing of the temple was not a private affair of the king and the high priest, but concerned the city generally, and indeed the whole kingdom. In 4Kings 22:4, 4Kings 22:5 there follows the charge given by the king to Shaphan: "Go up to Hilkiah the high priest, that he may make up the money, ... and hand it over to the workmen appointed over the house of Jehovah," etc. יתּם, from תּמם, Hiphil, signifies to finish or set right, i.e., not pay out (Ges., Dietr.), but make it up for the purpose of paying out, namely, collect it from the door-keepers, count it, and bind it up in bags (see 4Kings 12:11). יתּם is therefore quite appropriate here, and there is no alteration of the text required. The door-keepers had probably put the money in a chest placed at the entrance, as was the case at the repairing of the temple in the time of Joash (4Kings 12:10). In 4Kings 22:5 the Keri יתנהוּ is a bad alteration of the Chethb יתנה, "and give (it) into the hand," which is perfectly correct. המּלאכה עשׁי might denote both the masters and the workmen (builders), and is therefore defined more precisely first of all by יי בּבית המּפקדים, "who had the oversight at the house of Jehovah," i.e., the masters or inspectors of the building, and secondly by יי בּבית אשׁר, who were (occupied) at the house of Jehovah, whilst in the Chronicles it is explained by י עשׂים ב אשׁר. The Keri יי בּית is an alteration after 4Kings 22:9, whereas the combination בּבית מפקדים is justified by the construction of הפקיד c. acc. pers. and בּ rei in Jer 40:5. The masters are the subject to ויתּנוּ; they were to pay the money as it was wanted, either to the workmen, or for the purchase of materials for repairing the dilapidations, as is more precisely defined in 4Kings 22:6. Compare 4Kings 12:12-13; and for 4Kings 22:7 compare 4Kings 12:16. The names of the masters or inspectors are given in 2Chron 34:12. - The execution of the king's command is not specially mentioned, that the parenthesis may not be spun out any further.
John Gill
And it came to pass in the eighteenth year of King Josiah,.... Not of his age, but of his reign, as appears from 2Chron 34:8 nor is what follows the first remarkable act he did in a religious way; for elsewhere we read of what he did in the eighth and twelfth years of his reign, 2Chron 34:3,
that the king sent Shaphan the son of Azaliah, the son of Meshullam the scribe, to the house of the Lord; the king's secretary; the Septuagint version is, the scribe of the house of the Lord, and so the Vulgate Latin version; that kept the account of the expenses of the temple; with him two others were sent, 2Chron 34:8,
saying: as follows.
John Wesley
The scribe - The secretary of state.
Robert Jamieson, A. R. Fausset and David Brown
HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (4Kings 22:3-7)
in the eighteenth year of king Josiah--Previous to this period, he had commenced the work of national reformation. The preliminary steps had been already taken; not only the builders were employed, but money had been brought by all the people and received by the Levites at the door, and various other preparations had been made. But the course of this narrative turns on one interesting incident which happened in the eighteenth year of Josiah's reign, and hence that date is specified. In fact the whole land was thoroughly purified from every object and all traces of idolatry. The king now addressed himself to the repair and embellishment of the temple and gave directions to Hilkiah the high priest to take a general survey, in order to ascertain what was necessary to be done (see on 2Chron 34:8-15).
22:422:4: Ե՛րթ առ Քեղկիա քահանայ մեծ, զի ձուլեսցեն զարծաթն մտեալ ՚ի տուն Տեառն, զոր ժողովեցին պահպանեալքն կշռով ՚ի ժողովրդենէն[4034]. [4034] Այլք. Զոր ժողովեցին պահապանքն կշռով։
4 «Գնա՛ Քեղկիա քահանայապետի մօտ եւ նրան ասա՛, որ նա պահապանների՝ ժողովրդից կշռով հաւաքած եւ Տիրոջ տունը բերուած արծաթը հաշուի
4 «Քեղկիա քահանայապետին գնա՛ ու անիկա Տէրոջը տունը բերուած ստակը թող համրէ՛, որ դրան պահապանները ժողովուրդէն հաւաքեցին
Երթ առ Քեղկիա քահանայ մեծ, զի [321]ձուլեսցեն զարծաթն մտեալ ի տուն Տեառն, զոր ժողովեցին պահապանքն [322]կշռով ի ժողովրդենէն:

22:4: Ե՛րթ առ Քեղկիա քահանայ մեծ, զի ձուլեսցեն զարծաթն մտեալ ՚ի տուն Տեառն, զոր ժողովեցին պահպանեալքն կշռով ՚ի ժողովրդենէն[4034].
[4034] Այլք. Զոր ժողովեցին պահապանքն կշռով։
4 «Գնա՛ Քեղկիա քահանայապետի մօտ եւ նրան ասա՛, որ նա պահապանների՝ ժողովրդից կշռով հաւաքած եւ Տիրոջ տունը բերուած արծաթը հաշուի
4 «Քեղկիա քահանայապետին գնա՛ ու անիկա Տէրոջը տունը բերուած ստակը թող համրէ՛, որ դրան պահապանները ժողովուրդէն հաւաքեցին
zohrab-1805▾ eastern-1994▾ western am▾
22:422:4 пойди к Хелкии первосвященнику, пусть он пересчитает серебро, принесенное в дом Господень, которое собрали от народа стоящие на страже у порога,
22:4 ἀνάβηθι αναβαινω step up; ascend πρὸς προς to; toward Χελκιαν χελκιας the ἱερέα ιερευς priest τὸν ο the μέγαν μεγας great; loud καὶ και and; even σφράγισον σφραγιζω seal; certify τὸ ο the ἀργύριον αργυριον silver piece; money τὸ ο the εἰσενεχθὲν εισφερω bring in ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master ὃ ος who; what συνήγαγον συναγω gather οἱ ο the φυλάσσοντες φυλασσω guard; keep τὸν ο the σταθμὸν σταθμος from; by τοῦ ο the λαοῦ λαος populace; population
22:4 עֲלֵ֗ה ʕᵃlˈē עלה ascend אֶל־ ʔel- אֶל to חִלְקִיָּ֨הוּ֙ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great וְ wᵊ וְ and יַתֵּ֣ם yattˈēm תמם be complete אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֔סֶף kkˈesef כֶּסֶף silver הַ ha הַ the מּוּבָ֖א mmûvˌā בוא come בֵּ֣ית bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָסְפ֛וּ ʔāsᵊfˈû אסף gather שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep הַ ha הַ the סַּ֖ף ssˌaf סַף threshold מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with הָ hā הַ the עָֽם׃ ʕˈām עַם people
22:4. vade ad Helciam sacerdotem magnum ut confletur pecunia quae inlata est in templum Domini quam collegerunt ianitores a populoGo to Helcias, the high priest, that the money may be put together which is brought into the temple of the Lord, which the doorkeepers of the temple have gathered of the people.
4. Go up to Hilkiah the high priest, that he may sum the money which is brought into the house of the LORD, which the keepers of the door have gathered of the people:
22:4. Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:
22:4. “Go to Hilkiah, the high priest, so that the money may be put together which has been brought into the temple of the Lord, which the doorkeepers of the temple have collected from the people.
Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:

22:4 пойди к Хелкии первосвященнику, пусть он пересчитает серебро, принесенное в дом Господень, которое собрали от народа стоящие на страже у порога,
22:4
ἀνάβηθι αναβαινω step up; ascend
πρὸς προς to; toward
Χελκιαν χελκιας the
ἱερέα ιερευς priest
τὸν ο the
μέγαν μεγας great; loud
καὶ και and; even
σφράγισον σφραγιζω seal; certify
τὸ ο the
ἀργύριον αργυριον silver piece; money
τὸ ο the
εἰσενεχθὲν εισφερω bring in
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
ος who; what
συνήγαγον συναγω gather
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
τὸν ο the
σταθμὸν σταθμος from; by
τοῦ ο the
λαοῦ λαος populace; population
22:4
עֲלֵ֗ה ʕᵃlˈē עלה ascend
אֶל־ ʔel- אֶל to
חִלְקִיָּ֨הוּ֙ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
וְ wᵊ וְ and
יַתֵּ֣ם yattˈēm תמם be complete
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֔סֶף kkˈesef כֶּסֶף silver
הַ ha הַ the
מּוּבָ֖א mmûvˌā בוא come
בֵּ֣ית bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָסְפ֛וּ ʔāsᵊfˈû אסף gather
שֹׁמְרֵ֥י šōmᵊrˌê שׁמר keep
הַ ha הַ the
סַּ֖ף ssˌaf סַף threshold
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
הָ הַ the
עָֽם׃ ʕˈām עַם people
22:4. vade ad Helciam sacerdotem magnum ut confletur pecunia quae inlata est in templum Domini quam collegerunt ianitores a populo
Go to Helcias, the high priest, that the money may be put together which is brought into the temple of the Lord, which the doorkeepers of the temple have gathered of the people.
22:4. Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:
22:4. “Go to Hilkiah, the high priest, so that the money may be put together which has been brought into the temple of the Lord, which the doorkeepers of the temple have collected from the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:4: That he may sum the silver - As Josiah began to seek the Lord as soon as he began to reign, we may naturally conclude that the worship of God that was neglected and suppressed by his father, was immediately restored; and the people began their accustomed offerings to the temple. Ten years therefore had elapsed since these offerings began; no one had, as yet, taken account of them; nor were they applied to the use for which they were given, viz., the repairing the breaches of the temple.
4 Kings (2 Kings) 22:8
Albert Barnes: Notes on the Bible - 1834
22:4: Hilkiah - Hilkiah was the father (or grandfather) of Seraiah (compare Ch1 6:13-14, with Neh 11:11), high priest at the time of the captivity Kg2 25:18. and ancestor of Ezra the scribe Ezr 7:1.
It is evident from the expressions of this verse that a collection for the repairs of the temple, similar to that established in the reign of Joash Kg2 12:9-10, had been for some considerable time in progress (compare Ch2 34:3), and the king now sent to know the result.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: Hilkiah: Ch1 6:13, Ch1 9:11; Ch2 34:9-18
that he may: Ten years seem to have elapsed since the people began to present the accustomed offerings; yet no one had taken an account of them, nor were they applied to the purpose for which they were given.
sum the silver: Kg2 12:4, Kg2 12:8-11; Ch2 24:8-12; Mar 12:41, Mar 12:42
the keepers: Ch1 9:19, Ch1 26:13-19; Ch2 8:14; Neh 11:19; Psa 84:10
door: Heb. threshold
Geneva 1599
Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the (b) door have gathered of the people:
(b) Certain of the priests were appointed to this office, as in (4Kings 12:9).
John Gill
Go up to Hilkiah the high priest,.... Who had an apartment in the temple; there was an Hilkiah, a priest, in those times, who was the father of Jeremiah the prophet, Jer 1:1, whom an Arabic writer (l) takes to be the same with this; but it is not likely:
that he may sum the silver which is brought into the house of the Lord which the people voluntarily offered for the repairing of it; this he would have the priest take an account of, that the sum total might be known; his meaning is, that he should take it out of the chest in which it was put, and count it, that it might be known what it amounted to; see 4Kings 12:9, some understand this of melting and coining the silver thus given
which the keepers of the door have gathered of the people: who were Levites, 2Chron 34:9, either porters of the door, or rather the treasurers, as the Targum; the keepers of the vessels of the sanctuary, that had the care of them, as the Jewish commentators generally interpret it.
(l) Abulpharag. Hist. Dynast. p. 68.
22:522:5: եւ տայցեն զայն ՚ի ձեռս գործաւորաց գործոյն ցվերակացուս տանն Տեառն։ Եւ ետուն ցգործաւորս գործոցն ՚ի տանն Տեառն, զօրացուցանել զբեդեկ տանն Տեառն[4035], [4035] ՚Ի լուս՛՛. ՚ի վերայ՝ զբեդեկ. նշանակի՝ Սիմ. զկազմածս։
5 ու յանձնի Տիրոջ տան գործի վրայ նշանակուած գործաւորներին՝ Տիրոջ տան վերակացուներին»:
5 Ու զանիկա Տէրոջը տանը գործին վրայ դրուած բանուորներուն ու տանը փլած տեղերը շինելու համար Տէրոջը տանը մէջ գործող
եւ տացեն զայն ի ձեռս գործաւորաց գործոյն` ցվերակացուս տանն Տեառն: Եւ ետուն ցգործաւորս գործոյն ի տան Տեառն, զօրացուցանել [323]զբեդեկ տանն Տեառն:

22:5: եւ տայցեն զայն ՚ի ձեռս գործաւորաց գործոյն ցվերակացուս տանն Տեառն։ Եւ ետուն ցգործաւորս գործոցն ՚ի տանն Տեառն, զօրացուցանել զբեդեկ տանն Տեառն[4035],
[4035] ՚Ի լուս՛՛. ՚ի վերայ՝ զբեդեկ. նշանակի՝ Սիմ. զկազմածս։
5 ու յանձնի Տիրոջ տան գործի վրայ նշանակուած գործաւորներին՝ Տիրոջ տան վերակացուներին»:
5 Ու զանիկա Տէրոջը տանը գործին վրայ դրուած բանուորներուն ու տանը փլած տեղերը շինելու համար Տէրոջը տանը մէջ գործող
zohrab-1805▾ eastern-1994▾ western am▾
22:522:5 и пусть отдадут его в руки производителям работ, приставленным к дому Господню, а сии пусть раздают его работающим в доме Господнем, на исправление повреждений дома,
22:5 καὶ και and; even δότωσαν διδωμι give; deposit αὐτὸ αυτος he; him ἐπὶ επι in; on χεῖρα χειρ hand ποιούντων ποιεω do; make τὰ ο the ἔργα εργον work τῶν ο the καθεσταμένων καθιστημι establish; appoint ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὸ αυτος he; him τοῖς ο the ποιοῦσιν ποιεω do; make τὰ ο the ἔργα εργον work τοῖς ο the ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master τοῦ ο the κατισχῦσαι κατισχυω force down; prevail τὸ ο the βεδεκ βεδεκ the οἴκου οικος home; household
22:5 וְו *wᵊ וְ and יִתְּנֻ֗הוּיתנה *yittᵊnˈuhû נתן give עַל־ ʕal- עַל upon יַד֙ yˌaḏ יָד hand עֹשֵׂ֣י ʕōśˈê עשׂה make הַ ha הַ the מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work הַ ha הַ the מֻּפְקָדִ֖ים mmufqāḏˌîm פקד miss בֵּ֣יתבבית *bˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יִתְּנ֣וּ yittᵊnˈû נתן give אֹתֹ֗ו ʔōṯˈô אֵת [object marker] לְ lᵊ לְ to עֹשֵׂ֤י ʕōśˈê עשׂה make הַ ha הַ the מְּלָאכָה֙ mmᵊlāḵˌā מְלָאכָה work אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to חַזֵּ֖ק ḥazzˌēq חזק be strong בֶּ֥דֶק bˌeḏeq בֶּדֶק breach הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:5. deturque fabris per praepositos in domo Domini qui et distribuent eam his qui operantur in templo Domini ad instauranda sarta tecta templiAnd let it be given to the workmen by the overseers of the house of the Lord: and let them distribute it to those that work in the temple of the Lord, to repair the temple:
5. and let them deliver it into the hand of the workmen that have the oversight of the house of the LORD: and let them give it to the workmen which are in the house of the LORD, to repair the breaches of the house;
22:5. And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house,
22:5. And let it be given, by those in charge of the house of the Lord, to the workers. And let them distribute it to those who are working in the temple of the Lord in order to repair the surfaces of the temple,
And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house:

22:5 и пусть отдадут его в руки производителям работ, приставленным к дому Господню, а сии пусть раздают его работающим в доме Господнем, на исправление повреждений дома,
22:5
καὶ και and; even
δότωσαν διδωμι give; deposit
αὐτὸ αυτος he; him
ἐπὶ επι in; on
χεῖρα χειρ hand
ποιούντων ποιεω do; make
τὰ ο the
ἔργα εργον work
τῶν ο the
καθεσταμένων καθιστημι establish; appoint
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὸ αυτος he; him
τοῖς ο the
ποιοῦσιν ποιεω do; make
τὰ ο the
ἔργα εργον work
τοῖς ο the
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
κατισχῦσαι κατισχυω force down; prevail
τὸ ο the
βεδεκ βεδεκ the
οἴκου οικος home; household
22:5
וְו
*wᵊ וְ and
יִתְּנֻ֗הוּיתנה
*yittᵊnˈuhû נתן give
עַל־ ʕal- עַל upon
יַד֙ yˌaḏ יָד hand
עֹשֵׂ֣י ʕōśˈê עשׂה make
הַ ha הַ the
מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work
הַ ha הַ the
מֻּפְקָדִ֖ים mmufqāḏˌîm פקד miss
בֵּ֣יתבבית
*bˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יִתְּנ֣וּ yittᵊnˈû נתן give
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
לְ lᵊ לְ to
עֹשֵׂ֤י ʕōśˈê עשׂה make
הַ ha הַ the
מְּלָאכָה֙ mmᵊlāḵˌā מְלָאכָה work
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
חַזֵּ֖ק ḥazzˌēq חזק be strong
בֶּ֥דֶק bˌeḏeq בֶּדֶק breach
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:5. deturque fabris per praepositos in domo Domini qui et distribuent eam his qui operantur in templo Domini ad instauranda sarta tecta templi
And let it be given to the workmen by the overseers of the house of the Lord: and let them distribute it to those that work in the temple of the Lord, to repair the temple:
22:5. And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house,
22:5. And let it be given, by those in charge of the house of the Lord, to the workers. And let them distribute it to those who are working in the temple of the Lord in order to repair the surfaces of the temple,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:5: See the marginal reference. The "doers" of the first part of the verse are the contractors, or overseers, who undertook the general superintendence; they are to be distinguished from a lower class of "doers," the actual laborers, carpenters, and masons of the latter portion of the verse.
Which is in the house of the Lord - Rather, "who are," etc.; i. e., the persons who were actually employed in the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: deliver: Kg2 12:11-14
to repair: Kg2 12:5; Ch2 24:7, Ch2 24:12, Ch2 24:13, Ch2 24:27; Ezr 3:7
Geneva 1599
And let (c) them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which [is] in the house of the LORD, to repair the breaches of the house,
(c) From the time of Joash for the space of 244 years, the temple remained without repairs through the negligence of the priests. This shows that they who have a charge and do not execute it should have it taken from them.
John Gill
And let them deliver it into the hand of the doers of the work,
that have the oversight of the house of the Lord,.... That were overseers of the workmen, whose names are mentioned, 2Chron 34:12 into their hands the money was to be delivered by the high priest, when he had taken the account of it, and perhaps along with the king's scribe, see 4Kings 12:10,
and let them give it to the doers of the work, which is in the house of the Lord, to repair the breaches of the house as their wages for their work; it seems it had not been repaired from the times of Jehoash, a space of two hundred and eighteen years, according to the Jewish chronology (m); but Kimchi and Abarbinel make it two hundred and twenty four.
(m) Seder Olam Rabba, c. 24. p. 67.
22:622:6: ցհիւսունս եւ ցշինօղս եւ ցճարտարս, գնել փայտ եւ քարինս կոփածոյս՝ առ ՚ի կազմելոյ զբեդեկ տանն Տեառն։
6 Սրանք Տիրոջ տան քայքայուած մասերը վերականգնելու համար վճարեցին Տիրոջ տան վրայ աշխատող բանուորներին՝ հիւսներին, շինարարներին, ճարտար որմնադիրներին, որպէսզի Տիրոջ տան փլուած մասերը նորոգելու համար ատաղձ ու տաշած քարեր գնեն:
6 Հիւսներուն, շինողներուն ու որմնադիրներուն թող տան, նաեւ փայտ ու տաշուած քարեր թող ծախու առնեն տունը նորոգելու համար»։
ցհիւսունս եւ ցշինողս եւ ցճարտարս, գնել փայտ եւ քարինս կոփածոյս` առ ի կազմելոյ [324]զբեդեկ տանն Տեառն:

22:6: ցհիւսունս եւ ցշինօղս եւ ցճարտարս, գնել փայտ եւ քարինս կոփածոյս՝ առ ՚ի կազմելոյ զբեդեկ տանն Տեառն։
6 Սրանք Տիրոջ տան քայքայուած մասերը վերականգնելու համար վճարեցին Տիրոջ տան վրայ աշխատող բանուորներին՝ հիւսներին, շինարարներին, ճարտար որմնադիրներին, որպէսզի Տիրոջ տան փլուած մասերը նորոգելու համար ատաղձ ու տաշած քարեր գնեն:
6 Հիւսներուն, շինողներուն ու որմնադիրներուն թող տան, նաեւ փայտ ու տաշուած քարեր թող ծախու առնեն տունը նորոգելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
22:622:6 плотникам и каменщикам, и делателям стен, и на покупку дерев и тесаных камней для исправления дома;
22:6 τοῖς ο the τέκτοσιν τεκτων carpenter; craftsman καὶ και and; even τοῖς ο the οἰκοδόμοις οικοδομος builder; architect καὶ και and; even τοῖς ο the τειχισταῖς τειχιστης and; even τοῦ ο the κτήσασθαι κταομαι acquire ξύλα ξυλον wood; timber καὶ και and; even λίθους λιθος stone λατομητοὺς λατομητος the κραταιῶσαι κραταιοω have dominion τὸ ο the βεδεκ βεδεκ the οἴκου οικος home; household
22:6 לֶ le לְ to † הַ the חָ֣רָשִׁ֔ים ḥˈārāšˈîm חָרָשׁ artisan וְ wᵊ וְ and לַ la לְ to † הַ the בֹּנִ֖ים bbōnˌîm בנה build וְ wᵊ וְ and לַ la לְ to † הַ the גֹּֽדְרִ֑ים ggˈōḏᵊrˈîm גדר heap stones וְ wᵊ וְ and לִ li לְ to קְנֹ֤ות qᵊnˈôṯ קנה buy עֵצִים֙ ʕēṣîm עֵץ tree וְ wᵊ וְ and אַבְנֵ֣י ʔavnˈê אֶבֶן stone מַחְצֵ֔ב maḥṣˈēv מַחְצֵב hewn stone לְ lᵊ לְ to חַזֵּ֖ק ḥazzˌēq חזק be strong אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:6. tignariis videlicet et cementariis et his qui interrupta conponunt et ut emantur ligna et lapides de lapidicinis ad instaurandum templumThat is, to carpenters and masons, and to such as mend breaches: and that timber may be bought, and stones out of the quarries, to repair the temple of the Lord.
6. unto the carpenters, and to the builders, and to the masons; and for buying timber and hewn stone to repair the house.
22:6. Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house.
22:6. specifically, to carpenters and masons, and to those who mend gaps, and so that wood may be purchased, and stones from the quarries, in order to repair the temple of the Lord.
Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house:

22:6 плотникам и каменщикам, и делателям стен, и на покупку дерев и тесаных камней для исправления дома;
22:6
τοῖς ο the
τέκτοσιν τεκτων carpenter; craftsman
καὶ και and; even
τοῖς ο the
οἰκοδόμοις οικοδομος builder; architect
καὶ και and; even
τοῖς ο the
τειχισταῖς τειχιστης and; even
τοῦ ο the
κτήσασθαι κταομαι acquire
ξύλα ξυλον wood; timber
καὶ και and; even
λίθους λιθος stone
λατομητοὺς λατομητος the
κραταιῶσαι κραταιοω have dominion
τὸ ο the
βεδεκ βεδεκ the
οἴκου οικος home; household
22:6
לֶ le לְ to
הַ the
חָ֣רָשִׁ֔ים ḥˈārāšˈîm חָרָשׁ artisan
וְ wᵊ וְ and
לַ la לְ to
הַ the
בֹּנִ֖ים bbōnˌîm בנה build
וְ wᵊ וְ and
לַ la לְ to
הַ the
גֹּֽדְרִ֑ים ggˈōḏᵊrˈîm גדר heap stones
וְ wᵊ וְ and
לִ li לְ to
קְנֹ֤ות qᵊnˈôṯ קנה buy
עֵצִים֙ ʕēṣîm עֵץ tree
וְ wᵊ וְ and
אַבְנֵ֣י ʔavnˈê אֶבֶן stone
מַחְצֵ֔ב maḥṣˈēv מַחְצֵב hewn stone
לְ lᵊ לְ to
חַזֵּ֖ק ḥazzˌēq חזק be strong
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
22:6. tignariis videlicet et cementariis et his qui interrupta conponunt et ut emantur ligna et lapides de lapidicinis ad instaurandum templum
That is, to carpenters and masons, and to such as mend breaches: and that timber may be bought, and stones out of the quarries, to repair the temple of the Lord.
22:6. Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house.
22:6. specifically, to carpenters and masons, and to those who mend gaps, and so that wood may be purchased, and stones from the quarries, in order to repair the temple of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: carpenters: or, artificers, Exo 28:11, Exo 35:35, Exo 38:23
builders: Kg2 12:11; Gen 4:17; Kg1 5:18, Kg1 6:12
masons: or, repairers of the wall, Kg2 12:12; Isa 58:12; Eze 22:30
John Gill
Unto carpenters, and builders, and masons,.... Who were employed, some in mending the woodwork, and others in repairing the stone walls
and to buy timber and hewn stone to repair the house; not only money was to be given them for their workmanship, but to buy timber and stone to work with.
22:722:7: Բայց ո՛չ առնէին համար արծաթոյն տուելոյ նոցա. քանզի յաւատ գործէին[4036]։ [4036] Ոմանք. Քանզի յաւարտ գործէին։
7 Նրանց տրուած արծաթի հաշիւը չէին պահանջում, որովհետեւ նրանք ազնուօրէն էին աշխատում:
7 Բայց անոնց ձեռքը տրուած ստակին հաշիւը չէին հարցներ, քանզի անոնք հաւատարմութեամբ կը գործէին։
Բայց ոչ առնէին համար արծաթոյն տուելոյ նոցա, քանզի յաւատ գործէին:

22:7: Բայց ո՛չ առնէին համար արծաթոյն տուելոյ նոցա. քանզի յաւատ գործէին[4036]։
[4036] Ոմանք. Քանզի յաւարտ գործէին։
7 Նրանց տրուած արծաթի հաշիւը չէին պահանջում, որովհետեւ նրանք ազնուօրէն էին աշխատում:
7 Բայց անոնց ձեռքը տրուած ստակին հաշիւը չէին հարցներ, քանզի անոնք հաւատարմութեամբ կը գործէին։
zohrab-1805▾ eastern-1994▾ western am▾
22:722:7 впрочем не требовать у них отчета в серебре, переданном в руки их, потому что они поступают честно.
22:7 πλὴν πλην besides; only οὐκ ου not ἐξελογίζοντο εκλογιζομαι he; him τὸ ο the ἀργύριον αργυριον silver piece; money τὸ ο the διδόμενον διδωμι give; deposit αὐτοῖς αυτος he; him ὅτι οτι since; that ἐν εν in πίστει πιστις faith; belief αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make
22:7 אַ֚ךְ ˈʔaḵ אַךְ only לֹא־ lō- לֹא not יֵחָשֵׁ֣ב yēḥāšˈēv חשׁב account אִתָּ֔ם ʔittˈām אֵת together with הַ ha הַ the כֶּ֖סֶף kkˌesef כֶּסֶף silver הַ ha הַ the נִּתָּ֣ן nnittˈān נתן give עַל־ ʕal- עַל upon יָדָ֑ם yāḏˈām יָד hand כִּ֥י kˌî כִּי that בֶ ve בְּ in אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness הֵ֥ם hˌēm הֵם they עֹשִֽׂים׃ ʕōśˈîm עשׂה make
22:7. verumtamen non supputetur eis argentum quod accipiunt sed in potestate habeant et in fideBut let there be no reckoning made with them of the money which they receive, but let them have it in their power, and in their trust.
7. Howbeit there was no reckoning made with them of the money that was delivered into their hand; for they dealt faithfully.
22:7. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully.
22:7. Yet truly, let no account be given by them of the money that they receive. Instead, let them have it within their power and trust.”
Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully:

22:7 впрочем не требовать у них отчета в серебре, переданном в руки их, потому что они поступают честно.
22:7
πλὴν πλην besides; only
οὐκ ου not
ἐξελογίζοντο εκλογιζομαι he; him
τὸ ο the
ἀργύριον αργυριον silver piece; money
τὸ ο the
διδόμενον διδωμι give; deposit
αὐτοῖς αυτος he; him
ὅτι οτι since; that
ἐν εν in
πίστει πιστις faith; belief
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
22:7
אַ֚ךְ ˈʔaḵ אַךְ only
לֹא־ lō- לֹא not
יֵחָשֵׁ֣ב yēḥāšˈēv חשׁב account
אִתָּ֔ם ʔittˈām אֵת together with
הַ ha הַ the
כֶּ֖סֶף kkˌesef כֶּסֶף silver
הַ ha הַ the
נִּתָּ֣ן nnittˈān נתן give
עַל־ ʕal- עַל upon
יָדָ֑ם yāḏˈām יָד hand
כִּ֥י kˌî כִּי that
בֶ ve בְּ in
אֱמוּנָ֖ה ʔᵉmûnˌā אֱמוּנָה steadiness
הֵ֥ם hˌēm הֵם they
עֹשִֽׂים׃ ʕōśˈîm עשׂה make
22:7. verumtamen non supputetur eis argentum quod accipiunt sed in potestate habeant et in fide
But let there be no reckoning made with them of the money which they receive, but let them have it in their power, and in their trust.
22:7. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully.
22:7. Yet truly, let no account be given by them of the money that they receive. Instead, let them have it within their power and trust.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:7: They dealt faithfully - Compare the marginal reference. The names of these honest overseers are given in Chronicles Ch2 34:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Howbeit: Kg2 12:15; Ch2 24:14
they dealt faithfully: Exo 36:5, Exo 36:6; Neh 7:2; Pro 28:20; Luk 16:10-12; Co1 4:2; Co2 8:20, Co2 8:21; Ti2 2:2; Jo3 1:5
Geneva 1599
Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt (d) faithfully.
(d) So God provided him with faithful servants, seeing he went about so zealously to set forth the work of God.
John Gill
Howbeit, there was no reckoning made with them of the money that was delivered into their hand,.... No account was kept between the high priest, and the king's scribe who delivered the money and the overseers of the workmen, who received it from them the latter were not called to any account by the former, nor any audit made of their accounts:
because they dealt faithfully: they were persons of such known honour and integrity, that their fidelity was not in the least called in question, but were trusted without examining their accounts, and how they disposed of the money committed to them, see 4Kings 12:15.
22:822:8: Եւ ասէ Քեղկիա քահանայ մեծ՝ ցՍափան դպրապետ. Մատեա՛ն օրինաց գտի ՚ի տան Տեառն։ Եւ ետ Քեղկիա ցՍափան. եւ ընթերցաւ զայն,
8 Քեղկիա քահանայապետն ասաց Սափան քարտուղարին. «Տիրոջ տանը օրէնքի գիրք եմ գտել»: Քեղկիան գիրքը տուեց Սափանին,
8 Քեղկիա քահանայապետը Սափան դպիրին ըսաւ. «Տէրոջը տանը մէջ օրէնքներու գիրք մը գտայ» ու այն գիրքը Սափանին տուաւ ու ան կարդաց։
Եւ ասէ Քեղկիա քահանայ մեծ ցՍափան դպրապետ. Մատեան օրինաց գտի ի տան Տեառն: Եւ ետ Քեղկիա ցՍափան. եւ ընթերցաւ զայն:

22:8: Եւ ասէ Քեղկիա քահանայ մեծ՝ ցՍափան դպրապետ. Մատեա՛ն օրինաց գտի ՚ի տան Տեառն։ Եւ ետ Քեղկիա ցՍափան. եւ ընթերցաւ զայն,
8 Քեղկիա քահանայապետն ասաց Սափան քարտուղարին. «Տիրոջ տանը օրէնքի գիրք եմ գտել»: Քեղկիան գիրքը տուեց Սափանին,
8 Քեղկիա քահանայապետը Սափան դպիրին ըսաւ. «Տէրոջը տանը մէջ օրէնքներու գիրք մը գտայ» ու այն գիրքը Սափանին տուաւ ու ան կարդաց։
zohrab-1805▾ eastern-1994▾ western am▾
22:822:8 И сказал Хелкия первосвященник Шафану писцу: книгу закона я нашел в доме Господнем. И подал Хелкия книгу Шафану, и он читал ее.
22:8 καὶ και and; even εἶπεν επω say; speak Χελκιας χελκιας the ἱερεὺς ιερευς priest ὁ ο the μέγας μεγας great; loud πρὸς προς to; toward Σαφφαν σαφφαν the γραμματέα γραμματευς scholar βιβλίον βιβλιον scroll τοῦ ο the νόμου νομος.1 law εὗρον ευρισκω find ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even ἔδωκεν διδωμι give; deposit Χελκιας χελκιας the βιβλίον βιβλιον scroll πρὸς προς to; toward Σαφφαν σαφφαν and; even ἀνέγνω αναγινωσκω read αὐτό αυτος he; him
22:8 וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say חִלְקִיָּ֜הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah הַ ha הַ the כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest הַ ha הַ the גָּדֹול֙ ggāḏôl גָּדֹול great עַל־ ʕal- עַל upon שָׁפָ֣ן šāfˈān שָׁפָן Shaphan הַ ha הַ the סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe סֵ֧פֶר sˈēfer סֵפֶר letter הַ ha הַ the תֹּורָ֛ה ttôrˈā תֹּורָה instruction מָצָ֖אתִי māṣˌāṯî מצא find בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give חִלְקִיָּ֧ה ḥilqiyyˈā חִלְקִיָּה Hilkiah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סֵּ֛פֶר ssˈēfer סֵפֶר letter אֶל־ ʔel- אֶל to שָׁפָ֖ן šāfˌān שָׁפָן Shaphan וַ wa וְ and יִּקְרָאֵֽהוּ׃ yyiqrāʔˈēhû קרא call
22:8. dixit autem Helcias pontifex ad Saphan scribam librum legis repperi in domo Domini deditque Helcias volumen Saphan qui et legit illudAnd Helcias, the high priest, said to Saphan, the scribe: I have found the book of the law in the house of the Lord: and Helcias gave the book to Saphan, and he read it.
8. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah delivered the book to Shaphan, and he read it.
22:8. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.
22:8. Then Hilkiah, the high priest, said to Shaphan, the scribe, “I have found the book of the law in the house of the Lord.” And Hilkiah gave the volume to Shaphan, and he read it.
And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it:

22:8 И сказал Хелкия первосвященник Шафану писцу: книгу закона я нашел в доме Господнем. И подал Хелкия книгу Шафану, и он читал ее.
22:8
καὶ και and; even
εἶπεν επω say; speak
Χελκιας χελκιας the
ἱερεὺς ιερευς priest
ο the
μέγας μεγας great; loud
πρὸς προς to; toward
Σαφφαν σαφφαν the
γραμματέα γραμματευς scholar
βιβλίον βιβλιον scroll
τοῦ ο the
νόμου νομος.1 law
εὗρον ευρισκω find
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἔδωκεν διδωμι give; deposit
Χελκιας χελκιας the
βιβλίον βιβλιον scroll
πρὸς προς to; toward
Σαφφαν σαφφαν and; even
ἀνέγνω αναγινωσκω read
αὐτό αυτος he; him
22:8
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
חִלְקִיָּ֜הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
הַ ha הַ the
כֹּהֵ֤ן kkōhˈēn כֹּהֵן priest
הַ ha הַ the
גָּדֹול֙ ggāḏôl גָּדֹול great
עַל־ ʕal- עַל upon
שָׁפָ֣ן šāfˈān שָׁפָן Shaphan
הַ ha הַ the
סֹּפֵ֔ר ssōfˈēr סֹפֵר scribe
סֵ֧פֶר sˈēfer סֵפֶר letter
הַ ha הַ the
תֹּורָ֛ה ttôrˈā תֹּורָה instruction
מָצָ֖אתִי māṣˌāṯî מצא find
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
חִלְקִיָּ֧ה ḥilqiyyˈā חִלְקִיָּה Hilkiah
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סֵּ֛פֶר ssˈēfer סֵפֶר letter
אֶל־ ʔel- אֶל to
שָׁפָ֖ן šāfˌān שָׁפָן Shaphan
וַ wa וְ and
יִּקְרָאֵֽהוּ׃ yyiqrāʔˈēhû קרא call
22:8. dixit autem Helcias pontifex ad Saphan scribam librum legis repperi in domo Domini deditque Helcias volumen Saphan qui et legit illud
And Helcias, the high priest, said to Saphan, the scribe: I have found the book of the law in the house of the Lord: and Helcias gave the book to Saphan, and he read it.
22:8. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.
22:8. Then Hilkiah, the high priest, said to Shaphan, the scribe, “I have found the book of the law in the house of the Lord.” And Hilkiah gave the volume to Shaphan, and he read it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-16: Что за "книга закона" ([гас] сефер [гат] тора, у 70-ти: βιβλίον του̃ νομου, Vulg.: liber legis), найдена была Xелкией в храме, и каким образом она могла быть здесь скрытой или потерянной? чем объяснить потрясающее впечатление ее на Иосию (ст. 11).

"Это место в высшей степени замечательно. Если бы была возможность совершенно удовлетворительно объяснить, что значит эта находка, то многое бы объяснилось в истории евреев. Новейшие неправославные ученые любят утверждать, что книги из глубокой древности, известные под именем Моше, явились в свет и сделались известны евреям гораздо позже Моше; по мнению некоторых. Именно после того, как Xелкия нашел древний список в храме" (проф. Гуляев, с. 371). Последнему предположению так называемых теоретиков развития о происхождении некоторой части Пятикнижия, именно Второзакония, в данное время (см. напр. Stade, Geschirhe Isr. I, s. 650: ff.) противостоит уже то, что найденная книга закона в библейском тексте представляется не вновь появившеюся книгою, а издавна вполне известной (отсюда - определенный член: [гас] сефер - [гат] тора), а в параллельном месте 2: Пар. XXXIV:14: она прямо называется "книгой закона Господня (данную) рукою Моисея" (сефер - торат - Иегова бейяд Моше). Выражение же "книга закона" было, бесспорно, техническим термином для всей совокупности писаний Моисея, которые все под общим именем "книги закона" Моисей повелел левитам (священству во главе с первосвященником) хранить в самом ковчеге завета (Втор. XXXI:24-26). Если найденная Xелкией книга далее называется "книгою завета" сефер - габберим XXIII:2-3, 21; 2: Пар. XXXIV:30-31, то и это название, как и предыдущее, гораздо более приложимо ко всему Пятикнижию, чем к какой-либо отдельной части его, напр., к Второзаконию. Если против признания найденной книги целым Пятикнижием указывают, между прочим, на краткость времени, в какое Шафан (XXII:8, 10) и после Иосия (XXIII:2) могли прочитать ее, то в 2: Пар. XXXIV:18: сказано, что Шафан читал "в ней (бо), т. е., нет надобности думать, что прочитана была вся книга; если же, далее, говорят, что прещения Божии, очевидна, содержащиеся в книге и столь поразившие царя (ст. 11, 16) и народ (XXIII:2-3), более всего напоминают о прещениях Втор. XXVIII и д., то прещения этого рода находятся и в других частях Пятикнижия, напр., Лев. XXVI; важнее же всего то, что как завет народа с Иеговою был заключен и мог быть заключен только на основании целого закона (XXIII:2-3), а не отдельной его части, так и последующая реформа культа (XXIII:4-20) и заключительное к ней законное совершение Пасхи (ст. 21-24) могли быть осуществлены только на основании законов всего Пятикнижия (XXIII:24-25), в частности праздник Пасхи - на основании Исх. XII гл. (XXIII:15; XXXIV:18), Лев. XXIII:5-8; Чис. XXVIII:18-24.

Действительная причина, побуждающая многих новых библеистов видеть в найденной при Иосии книге закона не все Пятикнижие, а лишь некоторую часть его (преимущественно - произведение, напоминавшее теперешнее Второзаконие, но не тождественное с ним , одна: предположение о несуществовании Пятикнижия и нынешней его редакции до времен Иосии и даже до плена вавилонского (по предположению этих ученых Пятикнижие получило тот вид и состав, какой теперь имеет, не ранее времен Ездры, ок. 444: г. до Р. X., см. у проф. А. П. Смирнова, Новое построение истории еврейского народа, с. 197, ср. проф. Ф. Я. Покровского, По поводу возражений современной критики против существования Моисеева закона ранее древнейших пророков-писателей, Киев, 1890). Конечно, точный объем найденной книги закона с непререкаемой точностью установить нельзя (Св. Златоуст и блаж. Феодорит почитали ее Второзаконием). Но несомненно, что ни о каком обнародовании вновь составленной "книги закона" усилиями будто бы объединившихся теперь священнической и пророческой партии (в доказательство участия, напр., пророка Иеремии в этом деле, указывают на гл. XI и XXXIV его книги) Библия не знает, и самое предположение о разновременном происхождении отдельных частей Пятикнижия, и в частности, Второзакония при Иосии - чистая гипотеза, а отнюдь не постулат научной истины.

Допуская, что Xелкией найдено было все Пятикнижие, мы не видим, однако, необходимости считать найденную книгу, опираясь на узком буквальном понимании 2: Пар. XXXIV:14: ("рукою Моисея", бейяд - Моше, может обозначать и простое посредническое участие Моисея в даровании закона Божия, ср. Иер. XXXVII:2), автографом самого Моисея. Клерик правильно замечает: "Satis est exemplar quoddam Legis antiquum fuisse irique anthenticum". Найденный в храме экземпляр был, очевидно, официальным храмовым (может быть, отличавшимся от употребительных у частных евреев качеством, письмом, материалом и под.), который по предписанию Моисея должен был храниться в ковчеге Завета и в каждый субботний год прочитываться, в праздник Кущей, народу (Втор. и XXXI:10-12; 24-26), но, очевидно, по небрежности священников и под влиянием тяжелых условий для религии Иеговы при нечестивых царях Манассии и Амоне утерянный или намеренно скрытый от Манассии, который, по иудейской традиции, повелел отбирать и сжигать все экземпляры Торы. "Впрочем, хотя царь, (Иосия), рожденный от отца нечистого, и не знал предсказаний, содержавшихся в Св. Книгах, однако посему нельзя думать, что списков с них не было в руках иных благочестивых Иудеев" (Филарет, с. 270-271: прим.). Богослужебная же практика совершалась священниками в это время, очевидно, по исписанному и по всегда верному закону преданию. Тем сильнее должно было быть впечатление от книги, поражавшей, быть может, самым архаическим видом. Впечатление чтения ее, в частности, на царя был потрясающим: подобно Езекии, XIX:1-2, в ужасе за судьбы своего народа Иосия разодрал одежды свои. Явное и постоянное нарушение народом предписанных в книге законов само собою наводило на мысль о близости тех кар и бедствий, которыми угрожал Бог народу за нарушение тех законов. Современные же политические обстоятельства и международные отношения внушали Иосии еще больший страх за будущность Иудеи. Страшная некогда Ассирия падала теперь под ударами вновь образовавшихся самостоятельных государств: Новохалдейского царства, имевшего решить судьбы Иудейского царства, Мидийского царства, Египта и особенно со стороны диких бродячих орд скифов, опустошительным ураганом пронесшихся (ок. 630: г.) от севера Месопотамии и Каспийского моря до самого Египта и на возвратном пути разграбившим страну Филистимскую (Иер. V:15-17; Соф II:4-5. Herodot I, 105. Dunker. Geschichte des Alterthums Bd. I. 863, 5, 750: ff. Stade, Gesdt. I, 643: ff. Еп. Платон, цит. соч. 266: и д. "История Израильского народа". М., 1902, 104-105). Все эти симптомы новых политических катастроф в связи с покаянным чувством Иосии могли глубоко потрясти его благочестивое чувство, хотя слабость Ассирии могла и благоприятствовать свободному осуществлению религиозной реформы не только собственно в Иудее, но и в пределах бывшего Израильского царства (ср. XXIII:15).
Adam Clarke: Commentary on the Bible - 1831
22:8: I have found the book of the law - Was this the autograph of Moses? It is very probable that it was, for in the parallel place; Ch2 34:14, it is said to be the book of the law of the Lord by Moses. It is supposed to be that part of Deuteronomy (28, 29, 30, and 31), which contains the renewing of the covenant in the plains of Moab, and which contains the most terrible invectives against the corrupters of God's word and worship.
The rabbins say that Ahaz, Manasseh, and Amon endeavored to destroy all the copies of the law, and this only was saved by having been buried under a paving-stone. It is scarcely reasonable to suppose that this was the only copy of the law that was found in Judea; for even if we grant that Ahaz, Manasseh, and Amon had endeavored to destroy all the books of the law, yet they could not have succeeded so as to destroy the whole. Besides, Manasseh endeavored after his conversion to restore every part of the Divine worship, and in this he could have done nothing without the Pentateuch; and the succeeding reign of Amon was too short to give him opportunity to undo every thing that his penitent father had reformed. Add to all these considerations, that in the time of Jehoshaphat teaching from the law was universal in the land, for he set on foot an itinerant ministry, in order to instruct the people fully: for "he sent to his princes to teach in the cities of Judah; and with them he sent Levites and priests; and they went about through all the cities of Judah, and taught the people, having the book of the Lord with them;" see Ch2 17:7-9. And if there be any thing wanting to show the improbability of the thing, it must be this, that the transactions mentioned here took place in the eighteenth year of the reign of Josiah, who had, from the time he came to the throne, employed himself in the restoration of the pure worship of God; and it is not likely that during these eighteen years he was without a copy of the Pentateuch. The simple fact seems to be this, that this was the original of the covenant renewed by Moses with the people in the plains of Moab, and which he ordered to be laid up beside the ark; (Deu 31:26); and now being unexpectedly found, its antiquity, the occasion of its being made, the present circumstances of the people, the imperfect state in which the reformation was as yet, after all that had been done, would all concur to produce the effect here mentioned on the mind of the pious Josiah.
4 Kings (2 Kings) 22:14
Albert Barnes: Notes on the Bible - 1834
22:8: Some have concluded from this discovery, either that no "book of the law" had ever existed before, the work now said to have been "found" having been forged for the occasion by Hilkiah; or that all knowledge of the old "book" had been lost, and that a work of unknown date and authorship having been at this time found was accepted as the Law of Moses on account of its contents, and has thus come down to us under his name. But this is to see in the narrative far more than it naturally implies. If Hilkiah had been bold enough and wicked enough to forge, or if he had been foolish enough to accept hastily as the real "book of the law" a composition of which he really knew nothing, there were four means of detecting his error or his fraud:
(1) The Jewish Liturgies, which embodied large portions of the Law;
(2) The memory of living men, which in many instances may have extended to the entire five books, as it does now with the modern Samaritans;
(3) Other copies, entire or fragmentary, existing among the more learned Jews, or in the Schools of the prophets; and
(4) Quotations from the Law in other works, especially in the Psalmists and prophets, who refer to it on almost every page.
The copy of the Book of the Law found by Hilkiah was no doubt that deposited, in accordance with the command of God, by Moses, by the side of the ark of the covenant, and kept ordinarily in the holy of holies (marginal reference). It had been lost, or secreted, during the desecration of the temple by Manasseh, but had not been removed out of the temple building.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: I have found: This certainly was a genuine copy of the divine law, and probably the autograph of Moses, as it is said, in the parallel place of Chronicles, to be the book of the law of the Lord by Moses. It is not probable that this was the only copy of the law in the land, or that Josiah had never before seen the book of Moses; but the fact seems to be, that this was the original of the covenant renewed by Moses in the plains of Moab, and now being unexpectedly found, its antiquity, the occasion of its being made, the present circumstances of the people, the imperfect state in which the reformation was as yet, after all that had been done, would all concur to produce the effect here mentioned on the mind of the pious Josiah. Deu 31:24-26; Ch2 34:14, Ch2 34:15-28
Carl Friedrich Keil and Franz Delitzsch

Hilkiah the high priest (cf. 2Chron 34:15) said, "I have found the book of the law in the house of Jehovah." התּורה ספר, the book of the law (not a law-book or a roll of laws), cannot mean anything else, either grammatically or historically, than the Mosaic book of the law (the Pentateuch), which is so designated, as is generally admitted, in the Chronicles, and the books of Ezra and Nehemiah.
(Note: Thenius has correctly observed, that "the expression shows very clearly, that the allusion is to something already known, not to anything that had come to light for the first time;" but is he greatly mistaken when, notwithstanding this, he supposes that what we are to understand by this is merely a collection of the commandments and ordinances of Moses, which had been worked up in the Pentateuch, and more especially in Deuteronomy. For there is not the smallest proof whatever that any such collection of commandments and ordinances of Moses, or, as Bertheau supposes, the collection of Mosaic law contained in the three middle books of the Pentateuch, or Deuteronomy 1-28 (according to Vaihinger, Reuss, and others), was ever called התורה ספר, or that any such portions had had an independent existence, and had been deposited in the temple. These hypotheses are simply bound up with the attacks made upon the Mosaic authorship of the Pentateuch, and ought to be given up, since De Wette, the great leader of the attack upon the genuineness of the Pentateuch, in 162a of the later editions of his Introduction to the Old Testament, admits that the account before us contains the first certain trace of the existence of our present Pentateuch. The only loophole left to modern criticism, therefore, is that Hilkiah forged the book of the law discovered by him under the name of Moses, - a conclusion which can only be arrived at by distorting the words of the text in the most arbitrary manner, turning "find" into "forge," but which is obliged either to ignore or forcibly to set aside all the historical evident of the previous existence of the whole of the Pentateuch, including Deuteronomy.)
The finding of the book of the law in the temple presupposes that the copy deposited there had come to light. But it by no means follows from this, that before its discovery there were no copies in the hands of the priests and prophets. The book of the law that was found was simply the temple copy,
(Note: Whether the original written by Moses' own hand, as Grotius inferred from the משה ביד of the Chronicles, or a later copy of this, is a very superfluous question; for, as Hvernick says, "even in the latter case it was to be regarded just in the same light as the autograph, having just the same claims, since the temple repaired by Josiah was the temple of Solomon still.")
deposited, according to Deut 31:26, by the side of the ark of the covenant, which had been lost under the idolatrous kings Manasseh and Amon, and came to light again now that the temple was being repaired. We cannot learn, either from the account before us, or from the words of the Chronicles (2Chron 34:14), "when they were taking out the money brought into the house of Jehovah, Hilkiah found the book of the law of the Lord," in what part of the temple it had hitherto lain; and this is of no importance so far as the principal object of the history is concerned. Even the words of the Chronicles simply point out the occasion on which the book was discovered, and do not affirm that it had been lying in one of the treasure-chambers of the temple, as Josephus says. The expression ויּקראהוּ does not imply that Shaphan read the whole book through immediately.
Geneva 1599
And Hilkiah the high priest said unto Shaphan the scribe, I have found the (e) book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.
(e) This was the copy that Moses left them, as it appears in (2Chron 34:14), which either by the negligence of the priests had been lost, or else by the wickedness of idolatrous kings had been abolished.
John Gill
And Hilkiah the high priest said unto Shaphan the scribe,.... Not at the first time of his message to him, but afterwards that he attended on him upon the same business; after the high priest had examined the temple to know what repairs it wanted, and where:
I have found the book of the law in the house of the Lord; some think this was only the book of Deuteronomy, and some only some part of that; rather the whole Pentateuch, and that not a copy of it, but the very autograph of Moses, written with his own hand, as it seems from 2Chron 34:14. Some say he found it in the holy of holies, on the side of the ark; there it was put originally; but, indeed, had it been there, he might have found it before, and must have seen it, since, as high priest, he entered there once every year; more probably some pious predecessor of his had taken it from thence in a time of general corruption, as in the reign of Manasseh, and hid it in some private place, under a lay of stones, as Jarchi, in some hole in the wall, which upon search about repairs was found there:
and Hilkiah gave the book to Shaphan, and he read it; and though there might be some copies of it in private hands, yet scarce; and perhaps Shaphan had never seen one, at least a perfect one, or however had never read it through, as now he did.
John Wesley
The book - That original book of the law of the Lord, given or written by the hand of Moses, as it is expressed, 2Chron 34:14, which by God's command was put beside the ark, Deut 31:26, and probably taken from thence and hid, by the care of some godly priest, when some of the idolatrous kings of Judah persecuted the true religion, and defaced the temple, and (which the Jewish writers affirm) burnt all the copies of God's law which they could find. It was now found among the rubbish, or in some secret place.
Robert Jamieson, A. R. Fausset and David Brown
HILKIAH FINDS THE BOOK OF THE LAW. (4Kings 22:8-15)
Hilkiah said . . . I have found the book of the law in the house of the Lord, &c.--that is, the law of Moses, the Pentateuch. It was the temple copy which, had been laid (Deut 31:25-26) beside the ark in the most holy place. During the ungodly reigns of Manasseh and Amon--or perhaps under Ahaz, when the temple itself had been profaned by idols, and the ark also (2Chron 35:3) removed from its site; it was somehow lost, and was now found again during the repair of the temple [KEIL]. Delivered by Hilkiah the discoverer to Shaphan the scribe [4Kings 22:8], it was by the latter shown and read to the king. It is thought, with great probability, that the passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the twenty-eighth, twenty-ninth, and thirtieth chapters, in which is recorded a renewal of the national covenant, and an enumeration of the terrible threats and curses denounced against all who violated the law, whether prince or people. The impressions of grief and terror which the reading produced on the mind of Josiah have seemed to many unaccountable. But, as it is certain from the extensive and familiar knowledge displayed by the prophets, that there were numbers of other copies in popular circulation, the king must have known its sacred contents in some degree. But he might have been a stranger to the passage read him, or the reading of it might, in the peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the divine word, and his painful consciousness that the woeful and long-continued apostasies of the nation had exposed them to the infliction of the judgments denounced, must have come with overwhelming force on the heart of so pious a prince.
22:922:9: եւ տարաւ առ արքայ զպատգամն, եւ ասէ. Ձուլեցին ծառայք քո զարծաթն գտեալ ՚ի տան Տեառն. եւ ետուն զայն ՚ի ձեռս գործաւորաց գործոյն վերակացուաց ՚ի տան Տեառն[4037]։ [4037] Ոմանք. Գտեալ ՚ի տուն Տեառն։
9 եւ սա ընթերցեց այն: Նա արքային լուր տարաւ՝ ասելով. «Քո ծառաները Տիրոջ տանը եղած արծաթը հաւաքեցին եւ Տիրոջ տան վրայ աշխատող բանուորներին յանձնեցին»:
9 Սափան դպիրը թագաւորին ըսաւ. «Քու ծառաներդ տանը մէջ գտնուած ստակը հանեցին ու Տէրոջը տանը գործին վրայ դրուած բանուորներուն ձեռքը տուին»։
Եւ [325]տարաւ առ արքայ զպատգամն``, եւ ասէ. [326]Ձուլեցին ծառայք քո զարծաթն գտեալ ի տան Տեառն, եւ ետուն զայն ի ձեռս գործաւորաց գործոյն վերակացուաց ի տան Տեառն:

22:9: եւ տարաւ առ արքայ զպատգամն, եւ ասէ. Ձուլեցին ծառայք քո զարծաթն գտեալ ՚ի տան Տեառն. եւ ետուն զայն ՚ի ձեռս գործաւորաց գործոյն վերակացուաց ՚ի տան Տեառն[4037]։
[4037] Ոմանք. Գտեալ ՚ի տուն Տեառն։
9 եւ սա ընթերցեց այն: Նա արքային լուր տարաւ՝ ասելով. «Քո ծառաները Տիրոջ տանը եղած արծաթը հաւաքեցին եւ Տիրոջ տան վրայ աշխատող բանուորներին յանձնեցին»:
9 Սափան դպիրը թագաւորին ըսաւ. «Քու ծառաներդ տանը մէջ գտնուած ստակը հանեցին ու Տէրոջը տանը գործին վրայ դրուած բանուորներուն ձեռքը տուին»։
zohrab-1805▾ eastern-1994▾ western am▾
22:922:9 И пришел Шафан писец к царю, и принес царю ответ, и сказал: взяли рабы твои серебро, найденное в доме, и передали его в руки производителям работ, приставленным к дому Господню.
22:9 καὶ και and; even εἰσήνεγκεν εισφερω bring in πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Ιωσιαν ιωσιας Iōsias; Iosias καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return τῷ ο the βασιλεῖ βασιλευς monarch; king ῥῆμα ρημα statement; phrase καὶ και and; even εἶπεν επω say; speak ἐχώνευσαν χωνευω the δοῦλοί δουλος subject σου σου of you; your τὸ ο the ἀργύριον αργυριον silver piece; money τὸ ο the εὑρεθὲν ευρισκω find ἐν εν in τῷ ο the οἴκῳ οικος home; household κυρίου κυριος lord; master καὶ και and; even ἔδωκαν διδωμι give; deposit αὐτὸ αυτος he; him ἐπὶ επι in; on χεῖρα χειρ hand ποιούντων ποιεω do; make τὰ ο the ἔργα εργον work τῶν ο the καθεσταμένων καθιστημι establish; appoint ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master
22:9 וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come שָׁפָ֤ן šāfˈān שָׁפָן Shaphan הַ ha הַ the סֹּפֵר֙ ssōfˌēr סֹפֵר scribe אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יָּ֥שֶׁב yyˌāšev שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king דָּבָ֑ר dāvˈār דָּבָר word וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הִתִּ֤יכוּ hittˈîḵû נתך pour עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver הַ ha הַ the נִּמְצָ֣א nnimṣˈā מצא find בַ va בְּ in † הַ the בַּ֔יִת bbˈayiṯ בַּיִת house וַֽ wˈa וְ and יִּתְּנֻ֗הוּ yyittᵊnˈuhû נתן give עַל־ ʕal- עַל upon יַד֙ yˌaḏ יָד hand עֹשֵׂ֣י ʕōśˈê עשׂה make הַ ha הַ the מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work הַ ha הַ the מֻּפְקָדִ֖ים mmufqāḏˌîm פקד miss בֵּ֥ית bˌêṯ בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:9. venit quoque Saphan scriba ad regem et renuntiavit ei quod praeceperat et ait conflaverunt servi tui pecuniam quae repperta est in domo Domini et dederunt ut distribueretur fabris a praefectis operum templi DominiAnd Saphan, the scribe, came to the king, and brought him word again concerning that which he had commanded, and said: Thy servants have gathered together the money that was found in the house of the Lord: and they have given it to be distributed to the workmen, by the overseers of the works of the temple of the Lord.
9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have emptied out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the LORD.
22:9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD.
22:9. Also, Shaphan, the scribe, went to the king, and reported to him what he had instructed. And he said: “Your servants have brought together the money which was found in the house of the Lord. And they have given it so that it would be distributed to the workers by the overseers of the works of the temple of the Lord.”
And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD:

22:9 И пришел Шафан писец к царю, и принес царю ответ, и сказал: взяли рабы твои серебро, найденное в доме, и передали его в руки производителям работ, приставленным к дому Господню.
22:9
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Ιωσιαν ιωσιας Iōsias; Iosias
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ῥῆμα ρημα statement; phrase
καὶ και and; even
εἶπεν επω say; speak
ἐχώνευσαν χωνευω the
δοῦλοί δουλος subject
σου σου of you; your
τὸ ο the
ἀργύριον αργυριον silver piece; money
τὸ ο the
εὑρεθὲν ευρισκω find
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἔδωκαν διδωμι give; deposit
αὐτὸ αυτος he; him
ἐπὶ επι in; on
χεῖρα χειρ hand
ποιούντων ποιεω do; make
τὰ ο the
ἔργα εργον work
τῶν ο the
καθεσταμένων καθιστημι establish; appoint
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
22:9
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
שָׁפָ֤ן šāfˈān שָׁפָן Shaphan
הַ ha הַ the
סֹּפֵר֙ ssōfˌēr סֹפֵר scribe
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יָּ֥שֶׁב yyˌāšev שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
דָּבָ֑ר dāvˈār דָּבָר word
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הִתִּ֤יכוּ hittˈîḵû נתך pour
עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver
הַ ha הַ the
נִּמְצָ֣א nnimṣˈā מצא find
בַ va בְּ in
הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
וַֽ wˈa וְ and
יִּתְּנֻ֗הוּ yyittᵊnˈuhû נתן give
עַל־ ʕal- עַל upon
יַד֙ yˌaḏ יָד hand
עֹשֵׂ֣י ʕōśˈê עשׂה make
הַ ha הַ the
מְּלָאכָ֔ה mmᵊlāḵˈā מְלָאכָה work
הַ ha הַ the
מֻּפְקָדִ֖ים mmufqāḏˌîm פקד miss
בֵּ֥ית bˌêṯ בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:9. venit quoque Saphan scriba ad regem et renuntiavit ei quod praeceperat et ait conflaverunt servi tui pecuniam quae repperta est in domo Domini et dederunt ut distribueretur fabris a praefectis operum templi Domini
And Saphan, the scribe, came to the king, and brought him word again concerning that which he had commanded, and said: Thy servants have gathered together the money that was found in the house of the Lord: and they have given it to be distributed to the workmen, by the overseers of the works of the temple of the Lord.
22:9. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD.
22:9. Also, Shaphan, the scribe, went to the king, and reported to him what he had instructed. And he said: “Your servants have brought together the money which was found in the house of the Lord. And they have given it so that it would be distributed to the workers by the overseers of the works of the temple of the Lord.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:9: Have gathered - Rather, "have poured out" or "emptied out." The allusion probably is to the emptying of the chest in which all the money collected had been placed Kg2 12:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: Shaphan: Kg2 22:3, Kg2 22:12, Kg2 25:22; Jer 26:24, Jer 29:3, Jer 36:10-12, Jer 39:14, Jer 40:11, Jer 41:2; Eze 8:11
the scribe: Kg2 18:18
gathered: Heb. melted
Carl Friedrich Keil and Franz Delitzsch

The reading of the book of the law to the king, and the inquiry made of the prophetess Huldah concerning it. - 4Kings 22:9, 4Kings 22:10. When Shaphan informed the king of the execution of his command, he also told him that Hilkiah had given him a book, and read it to the king. דּבר השׁיב, to bring an answer, to give a report as to a commission that has been received. התּיכוּ, they poured out the money, i.e., out of the chest in which it was collected, into bags. ויּקראהוּ, "he read it to the king," is simplified in the Chronicles (4Kings 22:18) by בו יקרא, "he read therein." That יקראהו does not signify that the whole was read, is evident from a comparison of 4Kings 23:2, where the reading of the whole is expressed by כּל־דּברי ס. Which passages or sections Shaphan read by himself (4Kings 22:8), and which he read to the king, it is impossible to determine exactly. To the king he most likely read, among other things, the threats and curses of the law against those who transgressed it (Deut 28), and possibly also Lev 26, because the reading made such an impression upon him, that in his anguish of soul he rent his clothes. Nor is it possible to decide anything with certainty, as to whether the king had hitherto been altogether unacquainted with the book of the law, and had merely a traditional knowledge of the law itself, or whether he had already had a copy of the law, but had not yet read it through, or had not read it with proper attention, which accounted for the passages that were read to him now making so deep and alarming an impression upon him. It is a well-known experience, that even books which have been read may, under peculiar circumstances, produce an impression such as has not been made before. But in all probability Josiah had not had in his possession any copy of the law, or even read it till now; although the thorough acquaintance with the law, which all the prophets display, places the existence of the Pentateuch in prophetical circles beyond the reach of doubt.
John Gill
And Shaphan the scribe came to the king, and brought the king word again,.... Of the delivery of his message to the high priest, and of what had been done upon it:
and said, thy servants have gathered the money that was found in the house; meaning Hilkiah and himself, who had examined the chest in the temple, into which the money was put for the repairs of it, and had taken it out, and told it:
and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord; according to the king's orders.
22:1022:10: Եւ խօսեցաւ Սափան դպրապետ ընդ արքայի՝ եւ ասէ. Մատեա՛ն մի ետ ցիս Քեղկիա քահանայ. եւ ընթերցաւ զայն Սափան առաջի արքայի։
10 Սափան քարտուղարը խօսեց արքայի հետ՝ ասելով. «Քեղկիա քահանան ինձ մի մատեան է տուել»: Սափանն այն ընթերցեց արքայի առջեւ:
10 Սափան դպիրը թագաւորին պատմեց ու ըսաւ. «Քեղկիա քահանան ինծի գիրք մը տուաւ»։ Սափան զանիկա թագաւորին առջեւ կարդաց։
Եւ խօսեցաւ Սափան դպրապետ ընդ արքայի եւ ասէ. Մատեան մի ետ ցիս Քեղկիա քահանայ. եւ ընթերցաւ զայն Սափան առաջի արքայի:

22:10: Եւ խօսեցաւ Սափան դպրապետ ընդ արքայի՝ եւ ասէ. Մատեա՛ն մի ետ ցիս Քեղկիա քահանայ. եւ ընթերցաւ զայն Սափան առաջի արքայի։
10 Սափան քարտուղարը խօսեց արքայի հետ՝ ասելով. «Քեղկիա քահանան ինձ մի մատեան է տուել»: Սափանն այն ընթերցեց արքայի առջեւ:
10 Սափան դպիրը թագաւորին պատմեց ու ըսաւ. «Քեղկիա քահանան ինծի գիրք մը տուաւ»։ Սափան զանիկա թագաւորին առջեւ կարդաց։
zohrab-1805▾ eastern-1994▾ western am▾
22:1022:10 И донес Шафан писец царю, говоря: книгу дал мне Хелкия священник. И читал ее Шафан пред царем.
22:10 καὶ και and; even εἶπεν επω say; speak Σαφφαν σαφφαν the γραμματεὺς γραμματευς scholar πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king λέγων λεγω tell; declare βιβλίον βιβλιον scroll ἔδωκέν διδωμι give; deposit μοι μοι me Χελκιας χελκιας the ἱερεύς ιερευς priest καὶ και and; even ἀνέγνω αναγινωσκω read αὐτὸ αυτος he; him Σαφφαν σαφφαν in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king
22:10 וַ wa וְ and יַּגֵּ֞ד yyaggˈēḏ נגד report שָׁפָ֤ן šāfˈān שָׁפָן Shaphan הַ ha הַ the סֹּפֵר֙ ssōfˌēr סֹפֵר scribe לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say סֵ֚פֶר ˈsēfer סֵפֶר letter נָ֣תַן nˈāṯan נתן give לִ֔י lˈî לְ to חִלְקִיָּ֖ה ḥilqiyyˌā חִלְקִיָּה Hilkiah הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וַ wa וְ and יִּקְרָאֵ֥הוּ yyiqrāʔˌēhû קרא call שָׁפָ֖ן šāfˌān שָׁפָן Shaphan לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:10. narravitque Saphan scriba regi dicens librum dedit mihi Helcias sacerdos quem cum legisset Saphan coram regeAnd Saphan, the scribe, told the king, saying: Helcias, the priest, hath delivered to me a book. And when Saphan had read it before the king,
10. And Shaphan the scribe told the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
22:10. And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
22:10. Also, Shaphan, the scribe, explained to the king, saying, “Hilkiah, the priest, gave the book to me.” And when Shaphan had read it before the king,
And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king:

22:10 И донес Шафан писец царю, говоря: книгу дал мне Хелкия священник. И читал ее Шафан пред царем.
22:10
καὶ και and; even
εἶπεν επω say; speak
Σαφφαν σαφφαν the
γραμματεὺς γραμματευς scholar
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
λέγων λεγω tell; declare
βιβλίον βιβλιον scroll
ἔδωκέν διδωμι give; deposit
μοι μοι me
Χελκιας χελκιας the
ἱερεύς ιερευς priest
καὶ και and; even
ἀνέγνω αναγινωσκω read
αὐτὸ αυτος he; him
Σαφφαν σαφφαν in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
22:10
וַ wa וְ and
יַּגֵּ֞ד yyaggˈēḏ נגד report
שָׁפָ֤ן šāfˈān שָׁפָן Shaphan
הַ ha הַ the
סֹּפֵר֙ ssōfˌēr סֹפֵר scribe
לַ la לְ to
הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
סֵ֚פֶר ˈsēfer סֵפֶר letter
נָ֣תַן nˈāṯan נתן give
לִ֔י lˈî לְ to
חִלְקִיָּ֖ה ḥilqiyyˌā חִלְקִיָּה Hilkiah
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
יִּקְרָאֵ֥הוּ yyiqrāʔˌēhû קרא call
שָׁפָ֖ן šāfˌān שָׁפָן Shaphan
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
22:10. narravitque Saphan scriba regi dicens librum dedit mihi Helcias sacerdos quem cum legisset Saphan coram rege
And Saphan, the scribe, told the king, saying: Helcias, the priest, hath delivered to me a book. And when Saphan had read it before the king,
22:10. And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
22:10. Also, Shaphan, the scribe, explained to the king, saying, “Hilkiah, the priest, gave the book to me.” And when Shaphan had read it before the king,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: Shaphan: Deu 31:9-13; Ch2 34:18; Neh 8:1-7, Neh 8:14, Neh 8:15, Neh 8:18, Neh 13:1; Jer 36:6, Jer 36:15, Jer 36:21
the king: Deu 17:18-20; Jer 13:18, Jer 22:1, Jer 22:2
John Gill
And Shaphan showed the king,.... Further related to him what follows:
saying, Hilkiah the high priest hath delivered me a book; but did not say what book it was:
and Shaphan read it before the king; part of it; and it is thought by Kimchi and Ben Gersom that he particularly read the reproofs and threatenings in the book of Deuteronomy; they suppose that Hilkiah read those to Shaphan, and directed him to read them to the king, that he might take into consideration a further reformation.
22:1122:11: Եւ եղեւ իբրեւ լուաւ արքայ զբանս մատենի օրինացն, պատառեաց զհանդերձս իւր։
11 Երբ արքան լսեց օրէնքի գրքի խօսքերը, իր զգեստները պատառոտեց:
11 Ու թագաւորը օրէնքներու գրքին խօսքերը լսածին պէս իր հանդերձները պատռեց։
Եւ եղեւ իբրեւ լուաւ արքայ զբանս մատենի օրինացն, պատառեաց զհանդերձս իւր:

22:11: Եւ եղեւ իբրեւ լուաւ արքայ զբանս մատենի օրինացն, պատառեաց զհանդերձս իւր։
11 Երբ արքան լսեց օրէնքի գրքի խօսքերը, իր զգեստները պատառոտեց:
11 Ու թագաւորը օրէնքներու գրքին խօսքերը լսածին պէս իր հանդերձները պատռեց։
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22:1122:11 Когда услышал царь слова книги закона, то разодрал одежды свои.
22:11 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king τοὺς ο the λόγους λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τοῦ ο the νόμου νομος.1 law καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes ἑαυτοῦ εαυτου of himself; his own
22:11 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כִּ ki כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֖י divrˌê דָּבָר word סֵ֣פֶר sˈēfer סֵפֶר letter הַ ha הַ the תֹּורָ֑ה ttôrˈā תֹּורָה instruction וַ wa וְ and יִּקְרַ֖ע yyiqrˌaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָֽיו׃ bᵊḡāḏˈāʸw בֶּגֶד garment
22:11. et audisset rex verba libri legis Domini scidit vestimenta suaAnd the king had heard the words of the law of the Lord, he rent his garments.
11. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.
22:11. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.
22:11. and the king had heard the words of the book of the law of the Lord, he tore his garments.
And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes:

22:11 Когда услышал царь слова книги закона, то разодрал одежды свои.
22:11
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
βιβλίου βιβλιον scroll
τοῦ ο the
νόμου νομος.1 law
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ἑαυτοῦ εαυτου of himself; his own
22:11
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כִּ ki כְּ as
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֖י divrˌê דָּבָר word
סֵ֣פֶר sˈēfer סֵפֶר letter
הַ ha הַ the
תֹּורָ֑ה ttôrˈā תֹּורָה instruction
וַ wa וְ and
יִּקְרַ֖ע yyiqrˌaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָֽיו׃ bᵊḡāḏˈāʸw בֶּגֶד garment
22:11. et audisset rex verba libri legis Domini scidit vestimenta sua
And the king had heard the words of the law of the Lord, he rent his garments.
22:11. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes.
22:11. and the king had heard the words of the book of the law of the Lord, he tore his garments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Ruin of Judah Foretold; the Favour Shown to Josiah. B. C. 623.

11 And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. 12 And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king's, saying, 13 Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her. 15 And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me, 16 Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read: 17 Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched. 18 But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, As touching the words which thou hast heard; 19 Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD. 20 Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
We hear no more of the repairing of the temple: no doubt that good work went on well; but the book of the law that was found in it occupies us now, and well it may. It is not laid up in the king's cabinet as a piece of antiquity, a rarity to be admired, but it is read before the king. Those put the truest honour upon their Bibles that study them and converse with them daily, feed on that bread and walk by that light. Men of honour and business must look upon an acquaintance with God's word to be their best business and honour. Now here we have,
I. The impressions which the reading of the law made upon Josiah. He rent his clothes, as one ashamed of the sin of his people and afraid of the wrath of God; he had long thought the case of his kingdom bad, by reason of the idolatries and impieties that had been found among them, but he never thought it so bad as he perceived it to be by the book of the law now read to him. The rending of his clothes signified the rending of his heart for the dishonour done to God, and the ruin he saw coming upon his people.
II. The application he made to God hereupon: Go, enquire of the Lord for me, v. 13.
1. Two things we may suppose he desired to know:--"Enquire, (1.) What we shall do; what course we shall take to turn away God's wrath and prevent the judgments which our sins have deserved." Convictions of sin and wrath should put us upon this enquiry, What shall we do to be saved? Wherewithal shall we come before the Lord? If you will thus enquire, enquire quickly, before it be too late. (2.) "What we may expect and must provide for." He acknowledges, "Our fathers have not hearkened to the words of this book; if this be the rule of right, certainly our fathers have been much in the wrong." Now that the commandment came sin revived, and appeared sin; in the glass of the law, he saw the sins of his people more numerous and more heinous than he had before seen them, and more exceedingly sinful. He infers hence, "Certainly great is the wrath that is kindled against us; if this be the word of God, as no doubt it is, and he will be true to his word, as no doubt he will be, we are all undone. I never thought the threatenings of the law so severe, and the curses of the covenant so terrible, as now I find them to be; it is time to look about us if these be in force against us." Note, Those who are truly apprehensive of the weight of God's wrath cannot but be very solicitous to obtain his favour, and inquisitive how they may make their peace with him. Magistrates should enquire for their people, and study how to prevent the judgments of God that they see hanging over them.
2. This enquiry Josiah sent, (1.) By some of his great men, who are named v. 12, and again v. 14. Thus he put an honour upon the oracle, by employing those of the first rank to attend it. (2.) To Huldah the prophetess, v. 14. The spirit of prophecy, that inestimable treasure, was sometimes put not only into earthen vessels, but into the weaker vessels, that the excellency of the power might be of God. Miriam helped to lead Israel out of Egypt (Mic. vi. 4), Deborah judged them, and now Huldah instructed them in the mind of God, and her being a wife was no prejudice at all to her being a prophetess; marriage is honourable in all. It was a mercy to Jerusalem that when Bibles were scarce they had prophets, as afterwards, when prophecy ceased, that they had more Bibles; for God never leaves himself without witness, because he will leave sinners without excuse. Jeremiah and Zephaniah prophesied at this time, yet the king's messengers made Huldah their oracle, probably because her husband having a place at court (for he was keeper of the wardrobe) they had had more and longer acquaintance with her and greater assurances of her commission than of any other; they had, it is likely, consulted her upon other occasions, and had found that the word of God in her mouth was truth. She was near, for she dwelt at Jerusalem, in a place called Mishneh, the second rank of buildings from the royal palace. The Jews say that she prophesied among the women, the court ladies, being herself one of them, who it is probable had their apartments in that place. Happy the court that had a prophetess within the verge of it, and knew how to value her.
III. The answer he received from God to his enquiry. Huldah returned it not in the language of a courtier--"Pray give my humble service to his Majesty, and let him know that this is the message I have for him from the God of Israel;" but in the dialect of a prophetess, speaking from him before whom all stand upon the same level--Tell the man that sent you to me, v. 15. Even kings, though gods to us, are men to God, and shall so be dealt with; for with him there is no respect of persons.
1. She let him know what judgments God had in store for Judah and Jerusalem (v. 16, 17): My wrath shall be kindled against this place; and what is hell itself but the fire of God's wrath kindled against sinners? Observe, (1.) The degree and duration of it. It is so kindled that it shall not be quenched; the decree has gone forth; it is too late now to think of preventing it; the iniquity of Jerusalem shall not be purged with sacrifice or offering. Hell is unquenchable fire. (2.) The reference it has, [1.] To their sins: "They have committed them, as it were, with design, and on purpose to provoke me to anger. It is a fire of their own kindling; they would provoke me, and at length I am provoked." [2.] To God's threatenings: "The evil I bring is according to the words of the book which the king of Judah has read; the scripture is fulfilled in it. Those that would not be bound by the precept shall be bound by the penalty." God will be found no less terrible to impenitent sinners than his word makes him to be.
2. She let him know what mercy God had in store for him. (1.) Notice is taken of his great tenderness and concern for the glory of God and the welfare of his kingdom (v. 19): Thy heart was tender. Note, God will distinguish those that distinguish themselves. The generality of the people were hardened and their hearts unhumbled, so were the wicked kings his predecessors, but Josiah's heart was tender. He received the impressions of God's word, trembled at it and yielded to it; he was exceedingly grieved for the dishonour done to God by the sins of his fathers and of his people; he was afraid of the judgments of God, which he saw coming upon Jerusalem, and earnestly deprecated them. This is tenderness of heart, and thus he humbled himself before the Lord, and expressed these pious affections by rending his clothes and weeping before God, probably in his closet; but he that sees in secret says it was before him, and he heard it, and put every tear of tenderness into his bottle. Note, Those that most fear God's wrath are least likely to feel it. It should seem that those words (Lev. xxvi. 32) much affected Josiah, I will bring the land into desolation; for when he heard of the desolation and of the curse, that is, that God would forsake them and separate them to evil (for till it came to that they were neither desolate nor accursed), then he rent his clothes: the threatening went to his heart. (2.) A reprieve is granted till after his death (v. 20): I will gather thee to thy fathers. The saints then, no doubt, had a comfortable prospect of happiness on the other side death, else being gathered to their fathers would not have been so often made the matter of a promise as we find it was. Josiah could not prevail to prevent the judgment itself, but God promised him he should not live to see it, which (especially considering that he died in the midst of his days, before he was forty years old) would have been but a small reward for his eminent piety if there had not been another world in which he should be abundantly recompensed, Heb. xi. 16. When the righteous is taken away from the evil to come he enters into peace, Isa. lvii. 1, 2. This is promised to Josiah here: Thou shalt go to thy grave in peace, which refers not to the manner of his death (for he was killed in a battle), but to the time of it; it was a little before the captivity in Babylon, that great trouble, in comparison with which the rest were as nothing, so that he might be truly said to die in peace that did not live to share in that. He died in the love and favour of God, which secure such a peace as no circumstances of dying, no, not dying in the field of war, could alter the nature of, or break in upon.
Albert Barnes: Notes on the Bible - 1834
22:11: He rent his clothes - Partly grief and horror, like Reuben Gen 37:29 and Job Job 1:20, partly in repentance, like Ahab Kg1 21:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: that he rent: Kg2 22:19; Ch2 34:19; Jer 36:24; Joe 2:13; Jon 3:6, Jon 3:7
Carl Friedrich Keil and Franz Delitzsch

In his alarm at the words of the book of the law that had been read to him, Josiah rent his clothes, and sent a deputation to the prophetess Huldah, to make inquiry of Jehovah through her concerning the things which he had heard from the law. The deputation consisted of the high priest Hilkiah, Ahikam the supporter of Jeremiah (Jer 26:24) and the father of Gedaliah the governor (4Kings 25:22; Jer 39:14, etc.), Achbor the son of Michaiah, Shaphan the state-secretary (4Kings 22:3), and Asahiah the servant (i.e., an officer) of the king.
John Gill
And it came to pass, when the king had heard the words of the book of the law,.... From whence it appears that he had never wrote out a copy of it, as the kings of Israel were ordered to do, when they came to the throne, Deut 17:18 nor had read it, at least not the whole of it; and yet it seems strange that he should be twenty six years of age, as he now was, and had proceeded far in the reformation of worship, and yet be without the book of the law, and the high priest also; it looks as if it was, as some have thought, that they had till now only some abstracts of the law, and not the whole: and perhaps the reformation hitherto carried on chiefly lay in abolishing idolatry, and not so much in restoring the ordinances of worship to their purity; for it was after this that the ordinance of the passover was ordered to be kept; and when the king observed, on hearing the law read, that it had not been kept as it should, that such severe threatenings were denounced against the transgressors of it;
that he rent his clothes; as expressive of the rending of his heart, and of his humiliation and sorrow for the sins he and his people were guilty of.
John Wesley
The words - The dreadful comminations against them for the sins still reigning among the people. If Josiah had seen and read it before, which seems more probable, yet the great reverence which he justly bare to the original book, and the strange, and remarkable, and seasonable finding of it, had awakened and quickened him to a more serious and diligent consideration of all the passages contained in it. And what a providence was this, that it was still preserved! Yea, what a providence, that the whole book of God is preserved to us. If the holy scriptures had not been of God, they had not been in being at this day. God's care of the bible, is a plain proof of his interest in it. It was a great instance of God's favour, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation, which Joash had begun. And it is observable, they were about a good work, repairing the temple, when it was found. They that do their duty according to their knowledge, shall have their knowledge increased.
22:1222:12: Եւ պատուէ՛ր ետ արքայ Քեղկիայ քահանայի, եւ Աքիկամայ որդւոյ Սափանայ, եւ Աքոբերայ որդւոյ Միքէի, եւ Սափանայ դպրապետի, եւ Յասայեայ ծառայի արքայի՝ եւ ասէ[4038]. [4038] Ոմանք. Եւ Աքոբորայ որդ՛՛։
12 Պատուէր տուեց արքան Քեղկիա քահանային, Սափանի որդի Աքիկամին, Միքէի որդի Աքոբորին, Սափան քարտուղարին եւ արքայի ծառայ Յասայիային, թէ՝
12 Թագաւորը Քեղկիա քահանային ու Սափանին որդիին Աքիկամին ու Միքիային որդիին Աքոբորին եւ Սափան դպիրին ու թագաւորին ծառային Ասայիային պատուիրեց ու ըսաւ.
Եւ պատուէր ետ արքայ Քեղկեայ քահանայի, եւ Աքիկամայ որդւոյ Սափանայ եւ Աքոբորայ որդւոյ Միքէի եւ Սափանայ դպրապետի եւ Յասայեայ ծառայի արքայի, եւ ասէ:

22:12: Եւ պատուէ՛ր ետ արքայ Քեղկիայ քահանայի, եւ Աքիկամայ որդւոյ Սափանայ, եւ Աքոբերայ որդւոյ Միքէի, եւ Սափանայ դպրապետի, եւ Յասայեայ ծառայի արքայի՝ եւ ասէ[4038].
[4038] Ոմանք. Եւ Աքոբորայ որդ՛՛։
12 Պատուէր տուեց արքան Քեղկիա քահանային, Սափանի որդի Աքիկամին, Միքէի որդի Աքոբորին, Սափան քարտուղարին եւ արքայի ծառայ Յասայիային, թէ՝
12 Թագաւորը Քեղկիա քահանային ու Սափանին որդիին Աքիկամին ու Միքիային որդիին Աքոբորին եւ Սափան դպիրին ու թագաւորին ծառային Ասայիային պատուիրեց ու ըսաւ.
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22:1222:12 И повелел царь Хелкии священнику, и Ахикаму, сыну Шафанову, и Ахбору, сыну Михеину, и Шафану писцу, и Асаии, слуге царскому, говоря:
22:12 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεὺς βασιλευς monarch; king τῷ ο the Χελκια χελκιας the ἱερεῖ ιερευς priest καὶ και and; even τῷ ο the Αχικαμ αχικαμ son Σαφφαν σαφφαν and; even τῷ ο the Αχοβωρ αχοβωρ son Μιχαιου μιχαιας and; even τῷ ο the Σαφφαν σαφφαν the γραμματεῖ γραμματευς scholar καὶ και and; even τῷ ο the Ασαια ασαιας subject τοῦ ο the βασιλέως βασιλευς monarch; king λέγων λεγω tell; declare
22:12 וַ wa וְ and יְצַ֣ו yᵊṣˈaw צוה command הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] חִלְקִיָּ֣ה ḥilqiyyˈā חִלְקִיָּה Hilkiah הַ ha הַ the כֹּהֵ֡ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲחִיקָ֣ם ʔᵃḥîqˈām אֲחִיקָם Ahikam בֶּן־ ben- בֵּן son שָׁ֠פָן šāfˌān שָׁפָן Shaphan וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַכְבֹּ֨ור ʕaḵbˌôr עַכְבֹּור Acbor בֶּן־ ben- בֵּן son מִיכָיָ֜ה mîḵāyˈā מִיכָיָה Micaiah וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שָׁפָ֣ן šāfˈān שָׁפָן Shaphan הַ ha הַ the סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] עֲשָׂיָ֥ה ʕᵃśāyˌā עֲשָׂיָה Asaiah עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
22:12. et praecepit Helciae sacerdoti et Ahicham filio Saphan et Achobor filio Micha et Saphan scribae et Asaiae servo regis dicensAnd he commanded Helcias, the priest, and Ahicam, the son of Saphan, and Achobor, the son of Micha, and Saphan, the scribe, and Asaia, the king's servant, saying:
12. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Micaiah, and Shaphan the scribe, and Asaiah the king’s servant, saying,
22:12. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying,
22:12. And he instructed Hilkiah, the priest, and Ahikam, the son of Shaphan, and Achbor, the son of Micaiah, and Shaphan, the scribe, and Asaiah, the servant of the king, saying:
And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king' s, saying:

22:12 И повелел царь Хелкии священнику, и Ахикаму, сыну Шафанову, и Ахбору, сыну Михеину, и Шафану писцу, и Асаии, слуге царскому, говоря:
22:12
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
ο the
βασιλεὺς βασιλευς monarch; king
τῷ ο the
Χελκια χελκιας the
ἱερεῖ ιερευς priest
καὶ και and; even
τῷ ο the
Αχικαμ αχικαμ son
Σαφφαν σαφφαν and; even
τῷ ο the
Αχοβωρ αχοβωρ son
Μιχαιου μιχαιας and; even
τῷ ο the
Σαφφαν σαφφαν the
γραμματεῖ γραμματευς scholar
καὶ και and; even
τῷ ο the
Ασαια ασαιας subject
τοῦ ο the
βασιλέως βασιλευς monarch; king
λέγων λεγω tell; declare
22:12
וַ wa וְ and
יְצַ֣ו yᵊṣˈaw צוה command
הַ ha הַ the
מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
חִלְקִיָּ֣ה ḥilqiyyˈā חִלְקִיָּה Hilkiah
הַ ha הַ the
כֹּהֵ֡ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲחִיקָ֣ם ʔᵃḥîqˈām אֲחִיקָם Ahikam
בֶּן־ ben- בֵּן son
שָׁ֠פָן šāfˌān שָׁפָן Shaphan
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַכְבֹּ֨ור ʕaḵbˌôr עַכְבֹּור Acbor
בֶּן־ ben- בֵּן son
מִיכָיָ֜ה mîḵāyˈā מִיכָיָה Micaiah
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שָׁפָ֣ן šāfˈān שָׁפָן Shaphan
הַ ha הַ the
סֹּפֵ֗ר ssōfˈēr סֹפֵר scribe
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
עֲשָׂיָ֥ה ʕᵃśāyˌā עֲשָׂיָה Asaiah
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
22:12. et praecepit Helciae sacerdoti et Ahicham filio Saphan et Achobor filio Micha et Saphan scribae et Asaiae servo regis dicens
And he commanded Helcias, the priest, and Ahicam, the son of Saphan, and Achobor, the son of Micha, and Saphan, the scribe, and Asaia, the king's servant, saying:
22:12. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying,
22:12. And he instructed Hilkiah, the priest, and Ahikam, the son of Shaphan, and Achbor, the son of Micaiah, and Shaphan, the scribe, and Asaiah, the servant of the king, saying:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Потрясенный всем выслушанным из закона, Иосия (подобно Езекии, XIX:2-4) желает "вопросить Господа", т. е. слышать пророческое слово о том, можно ли и каким путем отвратить грядущие на Иудею кары и бедствия суда Божия за нарушение закона Божия. Депутация, во главе с первосвященником обращается за этим не к современным пророкам - Иеремии (Иер. I:1) и Софонии (Соф I:1), может быть, в то время не бывшим в Иерусалиме, а к некой, очевидно достаточно известной и уважаемой в народе пророчице Олдаме, евр. Гулда, у 70-ти: Όλδαν, Vulg.: Holda (одна из четырех женщин пророчиц в Ветхом Завете, по суждению иудейской традиции - вместе с Мариам, Исх. XV:20, Деворою, Суд. IV:4: и Анною, 1: Цар. II:1сл.), жене хранителя одежд царских или храмовых (ср. X:22); "жила же она в Иерусалиме во второй части", евр.: бемишне, Vulg.: in secunda. у 70-ти оставляют последнее слово без перевода: εν τη Μασενα̃, слав.: в масене; вероятно, как и в Соф I:10, разумеется северная часть Иерусалима со включением так называемой Акры, между первою (Давида - Соломона) и второю (Езекии - Манассии) стенами города (άλλη πόλις И. Флавия).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: the king: Kg2 19:2, Kg2 19:3; Ch2 34:19-21; Isa 37:1-4
Ahikam: Kg2 22:9; Jer 26:22, Jer 26:24
Achbor: Ch2 34:20, Abdon
Michaiah: or, Micah
John Gill
And the king commanded Hilkiah the priest,.... The high priest, as he is called, 4Kings 22:4.
and Ahikam the son of Shaphan; whether the same with Shaphan the scribe, before mentioned, or another of the same name, is not certain:
and Achbor the son of Michaiah; who is called Abdon, the son of Micah, 2Chron 34:20.
and Shaphan the scribe; who brought and read the book to the king:
and Asahiah, a servant of the king's; that waited on him constantly:
saying; as follows.
Robert Jamieson, A. R. Fausset and David Brown
the king commanded . . . Go, inquire of the Lord for me, &c.--The agitated feelings of the king prompted him to ask immediate counsel how to avert those curses under which his kingdom lay; and forthwith a deputation of his principal officers was sent to one endowed with the prophetic spirit.
Ahikam--a friend of Jeremiah (Jer 26:24).
22:1322:13: Երթա՛յք խնդրեցէ՛ք ՚ի Տեառնէ վասն իմ եւ վասն ամենայն ժողովրդեանդ՝ եւ վասն ամենայն Յուդայ, վասն բանից մատենիդ գտելոյ այդորիկ. զի մեծ բարկութիւն Տեառն բորբոքեալ է ՚ի մեզ. փոխանակ զի ո՛չ լուան հարք մեր բանից մատենիդ այդորիկ առնել ըստ ամենայն գրելոցդ զմէնջ[4039]։ [4039] ՚Ի լուս՛՛. Երթա՛յք հարցէ՛ք ՚ի Տեառնէ։ Ոմանք. Եւ վասն բանից մատենիդ գտելոյ յայդորիկ. կամ՝ այդորիկ գտելոյ։
13 «Գնացէ՛ք եւ ինձ համար, ամբողջ ժողովրդի համար եւ Յուդայի ամբողջ երկրի համար հարցրէ՛ք Տիրոջը այս գտնուած գրքի խօսքերի մասին, որովհետեւ մեզ վրայ Տիրոջ մեծ բարկութիւնն է բորբոքուել այն բանի համար, որ մեր հայրերը այս գրքի խօսքերին չեն հնազանդուել, չեն գործադրել այդտեղ գրուած բոլոր պատգամները»:
13 «Գացէ՛ք, ինծի համար ու ժողովուրդին համար ու բոլոր Յուդային համար՝ այս գտնուած գրքերուն խօսքերուն վրայով Տէրոջը հարցուցէ՛ք. քանզի մեր վրայ Տէրոջը մեծ բարկութիւնը բորբոքեր է, որովհետեւ մեր հայրերը այս գրքին խօսքերուն հնազանդած չեն ու մեզի համար ամէն գրուած բաները գործադրած չեն»։
Երթայք խնդրեցէք ի Տեառնէ վասն իմ եւ վասն ամենայն ժողովրդեանդ եւ վասն ամենայն Յուդայ, վասն բանից մատենիդ գտելոյ այդորիկ. զի մեծ բարկութիւն Տեառն բորբոքեալ է ի մեզ. փոխանակ զի ոչ լուան հարք մեր բանից մատենիդ այդորիկ առնել ըստ ամենայն գրելոցդ զմէնջ:

22:13: Երթա՛յք խնդրեցէ՛ք ՚ի Տեառնէ վասն իմ եւ վասն ամենայն ժողովրդեանդ՝ եւ վասն ամենայն Յուդայ, վասն բանից մատենիդ գտելոյ այդորիկ. զի մեծ բարկութիւն Տեառն բորբոքեալ է ՚ի մեզ. փոխանակ զի ո՛չ լուան հարք մեր բանից մատենիդ այդորիկ առնել ըստ ամենայն գրելոցդ զմէնջ[4039]։
[4039] ՚Ի լուս՛՛. Երթա՛յք հարցէ՛ք ՚ի Տեառնէ։ Ոմանք. Եւ վասն բանից մատենիդ գտելոյ յայդորիկ. կամ՝ այդորիկ գտելոյ։
13 «Գնացէ՛ք եւ ինձ համար, ամբողջ ժողովրդի համար եւ Յուդայի ամբողջ երկրի համար հարցրէ՛ք Տիրոջը այս գտնուած գրքի խօսքերի մասին, որովհետեւ մեզ վրայ Տիրոջ մեծ բարկութիւնն է բորբոքուել այն բանի համար, որ մեր հայրերը այս գրքի խօսքերին չեն հնազանդուել, չեն գործադրել այդտեղ գրուած բոլոր պատգամները»:
13 «Գացէ՛ք, ինծի համար ու ժողովուրդին համար ու բոլոր Յուդային համար՝ այս գտնուած գրքերուն խօսքերուն վրայով Տէրոջը հարցուցէ՛ք. քանզի մեր վրայ Տէրոջը մեծ բարկութիւնը բորբոքեր է, որովհետեւ մեր հայրերը այս գրքին խօսքերուն հնազանդած չեն ու մեզի համար ամէն գրուած բաները գործադրած չեն»։
zohrab-1805▾ eastern-1994▾ western am▾
22:1322:13 пойдите, вопросите Господа за меня и за народ и за всю Иудею о словах сей найденной книги, потому что велик гнев Господень, который воспылал на нас за то, что не слушали отцы наши слов книги сей, чтобы поступать согласно с предписанным нам.
22:13 δεῦτε δευτε come on ἐκζητήσατε εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master περὶ περι about; around ἐμοῦ εμου my καὶ και and; even περὶ περι about; around παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population καὶ και and; even περὶ περι about; around παντὸς πας all; every τοῦ ο the Ιουδα ιουδα Iouda; Iutha περὶ περι about; around τῶν ο the λόγων λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τοῦ ο the εὑρεθέντος ευρισκω find τούτου ουτος this; he ὅτι οτι since; that μεγάλη μεγας great; loud ἡ ο the ὀργὴ οργη passion; temperament κυρίου κυριος lord; master ἡ ο the ἐκκεκαυμένη εκκαιω burn out ἐν εν in ἡμῖν ημιν us ὑπὲρ υπερ over; for οὗ ος who; what οὐκ ου not ἤκουσαν ακουω hear οἱ ο the πατέρες πατηρ father ἡμῶν ημων our τῶν ο the λόγων λογος word; log τοῦ ο the βιβλίου βιβλιον scroll τούτου ουτος this; he τοῦ ο the ποιεῖν ποιεω do; make κατὰ κατα down; by πάντα πας all; every τὰ ο the γεγραμμένα γραφω write καθ᾿ κατα down; by ἡμῶν ημων our
22:13 לְכוּ֩ lᵊḵˌû הלך walk דִרְשׁ֨וּ ḏiršˌû דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בַּעֲדִ֣י baʕᵃḏˈî בַּעַד distance וּ û וְ and בְעַד־ vᵊʕaḏ- בַּעַד distance הָ hā הַ the עָ֗ם ʕˈām עַם people וּ û וְ and בְעַד֙ vᵊʕˌaḏ בַּעַד distance כָּל־ kol- כֹּל whole יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah עַל־ ʕal- עַל upon דִּבְרֵ֛י divrˈê דָּבָר word הַ ha הַ the סֵּ֥פֶר ssˌēfer סֵפֶר letter הַ ha הַ the נִּמְצָ֖א nnimṣˌā מצא find הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּֽי־ kˈî- כִּי that גְדֹולָ֞ה ḡᵊḏôlˈā גָּדֹול great חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִיא֙ hî הִיא she נִצְּתָ֣ה niṣṣᵊṯˈā יצת kindle בָ֔נוּ vˈānû בְּ in עַל֩ ʕˌal עַל upon אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שָׁמְע֜וּ šāmᵊʕˈû שׁמע hear אֲבֹתֵ֗ינוּ ʔᵃvōṯˈênû אָב father עַל־ ʕal- עַל upon דִּבְרֵי֙ divrˌê דָּבָר word הַ ha הַ the סֵּ֣פֶר ssˈēfer סֵפֶר letter הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לַ la לְ to עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the כָּת֥וּב kkāṯˌûv כתב write עָלֵֽינוּ׃ ʕālˈênû עַל upon
22:13. ite et consulite Dominum super me et super populo et super omni Iuda de verbis voluminis istius quod inventum est magna enim ira Domini succensa est contra nos quia non audierunt patres nostri verba libri huius ut facerent omne quod scriptum est nobisGo and consult the Lord for me, and for the people, and for all Juda, concerning the words of this book which is found: for the great wrath of the Lord is kindled against us, because our fathers have not hearkened to the words of this book, to do all that is written for us.
13. Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
22:13. Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great [is] the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
22:13. “Go and consult the Lord concerning me, and the people, and all of Judah, about the words of this volume which has been found. For the great wrath of the Lord has been kindled against us because our fathers did not listen to the words of this book, so that they would do all that has been written for us.”
Go ye, enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great [is] the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us:

22:13 пойдите, вопросите Господа за меня и за народ и за всю Иудею о словах сей найденной книги, потому что велик гнев Господень, который воспылал на нас за то, что не слушали отцы наши слов книги сей, чтобы поступать согласно с предписанным нам.
22:13
δεῦτε δευτε come on
ἐκζητήσατε εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
περὶ περι about; around
ἐμοῦ εμου my
καὶ και and; even
περὶ περι about; around
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
περὶ περι about; around
παντὸς πας all; every
τοῦ ο the
Ιουδα ιουδα Iouda; Iutha
περὶ περι about; around
τῶν ο the
λόγων λογος word; log
τοῦ ο the
βιβλίου βιβλιον scroll
τοῦ ο the
εὑρεθέντος ευρισκω find
τούτου ουτος this; he
ὅτι οτι since; that
μεγάλη μεγας great; loud
ο the
ὀργὴ οργη passion; temperament
κυρίου κυριος lord; master
ο the
ἐκκεκαυμένη εκκαιω burn out
ἐν εν in
ἡμῖν ημιν us
ὑπὲρ υπερ over; for
οὗ ος who; what
οὐκ ου not
ἤκουσαν ακουω hear
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
τῶν ο the
λόγων λογος word; log
τοῦ ο the
βιβλίου βιβλιον scroll
τούτου ουτος this; he
τοῦ ο the
ποιεῖν ποιεω do; make
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
γεγραμμένα γραφω write
καθ᾿ κατα down; by
ἡμῶν ημων our
22:13
לְכוּ֩ lᵊḵˌû הלך walk
דִרְשׁ֨וּ ḏiršˌû דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בַּעֲדִ֣י baʕᵃḏˈî בַּעַד distance
וּ û וְ and
בְעַד־ vᵊʕaḏ- בַּעַד distance
הָ הַ the
עָ֗ם ʕˈām עַם people
וּ û וְ and
בְעַד֙ vᵊʕˌaḏ בַּעַד distance
כָּל־ kol- כֹּל whole
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
עַל־ ʕal- עַל upon
דִּבְרֵ֛י divrˈê דָּבָר word
הַ ha הַ the
סֵּ֥פֶר ssˌēfer סֵפֶר letter
הַ ha הַ the
נִּמְצָ֖א nnimṣˌā מצא find
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּֽי־ kˈî- כִּי that
גְדֹולָ֞ה ḡᵊḏôlˈā גָּדֹול great
חֲמַ֣ת ḥᵃmˈaṯ חֵמָה heat
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִיא֙ הִיא she
נִצְּתָ֣ה niṣṣᵊṯˈā יצת kindle
בָ֔נוּ vˈānû בְּ in
עַל֩ ʕˌal עַל upon
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שָׁמְע֜וּ šāmᵊʕˈû שׁמע hear
אֲבֹתֵ֗ינוּ ʔᵃvōṯˈênû אָב father
עַל־ ʕal- עַל upon
דִּבְרֵי֙ divrˌê דָּבָר word
הַ ha הַ the
סֵּ֣פֶר ssˈēfer סֵפֶר letter
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לַ la לְ to
עֲשֹׂ֖ות ʕᵃśˌôṯ עשׂה make
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
כָּת֥וּב kkāṯˌûv כתב write
עָלֵֽינוּ׃ ʕālˈênû עַל upon
22:13. ite et consulite Dominum super me et super populo et super omni Iuda de verbis voluminis istius quod inventum est magna enim ira Domini succensa est contra nos quia non audierunt patres nostri verba libri huius ut facerent omne quod scriptum est nobis
Go and consult the Lord for me, and for the people, and for all Juda, concerning the words of this book which is found: for the great wrath of the Lord is kindled against us, because our fathers have not hearkened to the words of this book, to do all that is written for us.
22:13. Go ye, inquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great [is] the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
22:13. “Go and consult the Lord concerning me, and the people, and all of Judah, about the words of this volume which has been found. For the great wrath of the Lord has been kindled against us because our fathers did not listen to the words of this book, so that they would do all that has been written for us.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:13: Enquire of the Lord - As inquiry by Urim and Thummim had ceased - apparently because superseded by prophecy - this order was equivalent to an injunction to seek the presence of a prophet (compare Kg2 3:11; Kg1 22:5).
Because our fathers have not hearkened - Josiah, it will be observed, assumes that preceding generations had had full opportunity of hearing and knowing the Law. He thus regards the loss as comparatively recent (compare Kg2 22:8 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: inquire: Kg2 3:11; Kg1 22:7, Kg1 22:8; Ch1 10:13, Ch1 10:14; Psa 25:14; Pro 3:6; Jer 21:1, Jer 21:2, Jer 37:17; Eze 14:3, Eze 14:4, Eze 20:1-3; Amo 3:7
great: Exo 20:5; Deu 4:23-27, Deu 29:23-28, Deu 31:17, Deu 31:18; Neh 8:8, Neh 8:9, Neh 9:3; Psa 76:7; Dan 9:5-7; Nah 1:6; Rom 3:20, Rom 4:15, Rom 7:9; Rev 6:17
because our fathers: Ch2 29:6, Ch2 34:21; Psa 106:6; Jer 16:12, Jer 44:17; Lam 5:7; Dan 9:8, Dan 9:10; Jam 1:22-25
Carl Friedrich Keil and Franz Delitzsch

From the commission, "Inquire ye of Jehovah for me and for the people and for all Judah (i.e., the whole kingdom) concerning the words of this book of the law that has been found, for great is the wrath of the Lord which has been kindled against us, because our fathers have not heard ...," we may infer that the curses of the law upon the despisers of the commandments of God in Lev 26; Deut 28:1, and other passages, had been read to the king. את־יי דּרשׁ means to inquire the will of the Lord, what He has determined concerning the king, his people, and the kingdom. על שׁמע signifies here to hearken to anything, to observe it, for which אל is used elsewhere. על כּתב, to prescribe for performance. עלינוּ, "prescribed for us," is quite appropriate, since the law was not only given to the fathers to obey, but also to the existing generation-a fact which Thenius has overlooked with his conjecture עליו. To render the king's alarm and his fear of severe judgments from God intelligible, there is no need for the far-fetched and extremely precarious hypothesis, that just at that time the Scythians had invaded and devastated the land.
Geneva 1599
Go ye, (f) enquire of the LORD for me, and for the people, and for all Judah, concerning the words of this book that is found: for great [is] the wrath of the LORD that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us.
(f) Meaning, to some prophet to whom God reveals the knowledge of things, as in (Jer 21:8), though at other times they enquired the Lord by Urim and Thummim.
John Gill
Go ye, inquire of the Lord,.... Of some of his prophets, as Jeremiah, who began to prophesy in the thirteenth year of Josiah's reign, and had been a prophet five years, Jer 1:1,
for me, and for the people, and for all Judah, concerning the words of this book that is found; for he observed that this book threatened and foretold not only the captivity of the ten tribes, but of Judah, and of their king; and Jarchi thinks, he had a particular respect to that passage:
the Lord shall bring thee and thy king, &c. Deut 28:36 and therefore was desirous of knowing what he and his people must do to avert those judgments:
for great is the wrath of the Lord that is kindled against us; which he concluded from the threatenings denounced:
because that our fathers have not hearkened unto the words of this book, to do according to all which is written concerning us: he clearly saw that his ancestors more remote and immediate had been very deficient in observing the laws, commands, and ordinances enjoined them in that book; and therefore feared that what was threatened would fall upon him and his people, who, he was sensible, came short of doing their duty.
John Wesley
Enquire - What we shall do to appease his wrath, and whether the curses here threatened must come upon us without remedy, or whether there be hope in Israel concerning the prevention of them.
22:1422:14: Եւ գնաց Քեղկիա քահանայ, եւ Աքիկամ, եւ Աքոբովր, եւ Սափան, եւ Յասայիա, առ Ողդա մարգարէ՝ կի՛ն Սելլովմայ որդւոյ Թեկուեայ, որդւոյ Արասայ պատմուճակի. եւ նա բնակէր յԵրուսաղէմ ՚ի Մասենա. եւ խօսեցան ընդ նմա։
14 Եւ Քեղկիա քահանան, Աքիկամը, Աքոբորը, Սափանը եւ Յասայիան գնացին հանդերձապետ Արասի որդի Թեկուայի որդի Սեղղոմի կնոջ՝ Օղդա մարգարէի մօտ: Նա Երուսաղէմում՝ Մասենայում էր բնակւում: Նրանք խօսեցին նրա հետ:
14 Քեղկիա քահանան եւ Աքիկամն ու Աքոբորը եւ Սափանն ու Ասայիան՝ Արասին որդիին Թեկուայի որդիին Սեղղում հանդերձապետին կնոջ Ողդա մարգարէին գացին։ Անիկա Երուսաղէմ Մասենայի* մէջ կը բնակէր ու անոր հետ խօսեցան։
Եւ գնաց Քեղկիա քահանայ եւ Աքիկամ եւ Աքոբովր եւ Սափան եւ Յասայիա` առ Ողդա մարգարէ` կին Սեղղովմայ որդւոյ Թեկուայ, որդւոյ Արասայ պատմուճակի. եւ նա բնակէր յԵրուսաղէմ ի Մասենա. եւ խօսեցան ընդ նմա:

22:14: Եւ գնաց Քեղկիա քահանայ, եւ Աքիկամ, եւ Աքոբովր, եւ Սափան, եւ Յասայիա, առ Ողդա մարգարէ՝ կի՛ն Սելլովմայ որդւոյ Թեկուեայ, որդւոյ Արասայ պատմուճակի. եւ նա բնակէր յԵրուսաղէմ ՚ի Մասենա. եւ խօսեցան ընդ նմա։
14 Եւ Քեղկիա քահանան, Աքիկամը, Աքոբորը, Սափանը եւ Յասայիան գնացին հանդերձապետ Արասի որդի Թեկուայի որդի Սեղղոմի կնոջ՝ Օղդա մարգարէի մօտ: Նա Երուսաղէմում՝ Մասենայում էր բնակւում: Նրանք խօսեցին նրա հետ:
14 Քեղկիա քահանան եւ Աքիկամն ու Աքոբորը եւ Սափանն ու Ասայիան՝ Արասին որդիին Թեկուայի որդիին Սեղղում հանդերձապետին կնոջ Ողդա մարգարէին գացին։ Անիկա Երուսաղէմ Մասենայի* մէջ կը բնակէր ու անոր հետ խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:1422:14 И пошел Хелкия священник, и Ахикам, и Ахбор, и Шафан, и Асаия к Олдаме пророчице, жене Шаллума, сына Тиквы, сына Хархаса, хранителя одежд,~--- жила же она в Иерусалиме, во второй части,~--- и говорили с нею.
22:14 καὶ και and; even ἐπορεύθη πορευομαι travel; go Χελκιας χελκιας the ἱερεὺς ιερευς priest καὶ και and; even Αχικαμ αχικαμ and; even Αχοβωρ αχοβωρ and; even Σαφφαν σαφφαν and; even Ασαιας ασαιας to; toward Ολδαν ολδαν the προφῆτιν προφητις prophet γυναῖκα γυνη woman; wife Σελλημ σελλημ son Θεκουε θεκουε son Αραας αραας the ἱματιοφύλακος ιματιοφυλαξ and; even αὐτὴ αυτος he; him κατῴκει κατοικεω settle ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in τῇ ο the μασενα μασενα and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward αὐτήν αυτος he; him
22:14 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk חִלְקִיָּ֣הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah הַ֠ ha הַ the כֹּהֵן kkōhˌēn כֹּהֵן priest וַ wa וְ and אֲחִיקָ֨ם ʔᵃḥîqˌām אֲחִיקָם Ahikam וְ wᵊ וְ and עַכְבֹּ֜ור ʕaḵbˈôr עַכְבֹּור Acbor וְ wᵊ וְ and שָׁפָ֣ן šāfˈān שָׁפָן Shaphan וַ wa וְ and עֲשָׂיָ֗ה ʕᵃśāyˈā עֲשָׂיָה Asaiah אֶל־ ʔel- אֶל to חֻלְדָּ֨ה ḥuldˌā חֻלְדָּה Huldah הַ ha הַ the נְּבִיאָ֜ה nnᵊvîʔˈā נְבִיאָה prophetess אֵ֣שֶׁת׀ ʔˈēšeṯ אִשָּׁה woman שַׁלֻּ֣ם šallˈum שַׁלּוּם Shallum בֶּן־ ben- בֵּן son תִּקְוָ֗ה tiqwˈā תִּקְוָה Tikvah בֶּן־ ben- בֵּן son חַרְחַס֙ ḥarḥˌas חַרְחַס Harhas שֹׁמֵ֣ר šōmˈēr שׁמר keep הַ ha הַ the בְּגָדִ֔ים bbᵊḡāḏˈîm בֶּגֶד garment וְ wᵊ וְ and הִ֛יא hˈî הִיא she יֹשֶׁ֥בֶת yōšˌeveṯ ישׁב sit בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the מִּשְׁנֶ֑ה mmišnˈeh מִשְׁנֶה second וַֽ wˈa וְ and יְדַבְּר֖וּ yᵊḏabbᵊrˌû דבר speak אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
22:14. ierunt itaque Helcias sacerdos et Ahicham et Achobor et Saphan et Asaia ad Oldam propheten uxorem Sellum filii Thecue filii Araas custodis vestium quae habitabat in Hierusalem in secunda locutique sunt ad eamSo Helcias, the priest, and Ahicam, and Achobor, and Sapham, and Asaia, went to Holda, the prophetess, the wife of Sellum, the son of Thecua, the son of Araas, keeper of the wardrobe, who dwelt in Jerusalem, in the Second: and they spoke to her.
14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; ( now she dwelt in Jerusalem in the second quarter;) and they communed with her.
22:14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.
22:14. Therefore, Hilkiah, the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went to Huldah, the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas, the keeper of the vestments, who was living in Jerusalem, in the second part. And they spoke with her.
So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; ( now she dwelt in Jerusalem in the college;) and they communed with her:

22:14 И пошел Хелкия священник, и Ахикам, и Ахбор, и Шафан, и Асаия к Олдаме пророчице, жене Шаллума, сына Тиквы, сына Хархаса, хранителя одежд,~--- жила же она в Иерусалиме, во второй части,~--- и говорили с нею.
22:14
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Χελκιας χελκιας the
ἱερεὺς ιερευς priest
καὶ και and; even
Αχικαμ αχικαμ and; even
Αχοβωρ αχοβωρ and; even
Σαφφαν σαφφαν and; even
Ασαιας ασαιας to; toward
Ολδαν ολδαν the
προφῆτιν προφητις prophet
γυναῖκα γυνη woman; wife
Σελλημ σελλημ son
Θεκουε θεκουε son
Αραας αραας the
ἱματιοφύλακος ιματιοφυλαξ and; even
αὐτὴ αυτος he; him
κατῴκει κατοικεω settle
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
τῇ ο the
μασενα μασενα and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
22:14
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
חִלְקִיָּ֣הוּ ḥilqiyyˈāhû חִלְקִיָּהוּ Hilkiah
הַ֠ ha הַ the
כֹּהֵן kkōhˌēn כֹּהֵן priest
וַ wa וְ and
אֲחִיקָ֨ם ʔᵃḥîqˌām אֲחִיקָם Ahikam
וְ wᵊ וְ and
עַכְבֹּ֜ור ʕaḵbˈôr עַכְבֹּור Acbor
וְ wᵊ וְ and
שָׁפָ֣ן šāfˈān שָׁפָן Shaphan
וַ wa וְ and
עֲשָׂיָ֗ה ʕᵃśāyˈā עֲשָׂיָה Asaiah
אֶל־ ʔel- אֶל to
חֻלְדָּ֨ה ḥuldˌā חֻלְדָּה Huldah
הַ ha הַ the
נְּבִיאָ֜ה nnᵊvîʔˈā נְבִיאָה prophetess
אֵ֣שֶׁת׀ ʔˈēšeṯ אִשָּׁה woman
שַׁלֻּ֣ם šallˈum שַׁלּוּם Shallum
בֶּן־ ben- בֵּן son
תִּקְוָ֗ה tiqwˈā תִּקְוָה Tikvah
בֶּן־ ben- בֵּן son
חַרְחַס֙ ḥarḥˌas חַרְחַס Harhas
שֹׁמֵ֣ר šōmˈēr שׁמר keep
הַ ha הַ the
בְּגָדִ֔ים bbᵊḡāḏˈîm בֶּגֶד garment
וְ wᵊ וְ and
הִ֛יא hˈî הִיא she
יֹשֶׁ֥בֶת yōšˌeveṯ ישׁב sit
בִּ bi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
מִּשְׁנֶ֑ה mmišnˈeh מִשְׁנֶה second
וַֽ wˈa וְ and
יְדַבְּר֖וּ yᵊḏabbᵊrˌû דבר speak
אֵלֶֽיהָ׃ ʔēlˈeʸhā אֶל to
22:14. ierunt itaque Helcias sacerdos et Ahicham et Achobor et Saphan et Asaia ad Oldam propheten uxorem Sellum filii Thecue filii Araas custodis vestium quae habitabat in Hierusalem in secunda locutique sunt ad eam
So Helcias, the priest, and Ahicam, and Achobor, and Sapham, and Asaia, went to Holda, the prophetess, the wife of Sellum, the son of Thecua, the son of Araas, keeper of the wardrobe, who dwelt in Jerusalem, in the Second: and they spoke to her.
22:14. So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.
22:14. Therefore, Hilkiah, the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went to Huldah, the prophetess, the wife of Shallum, the son of Tikvah, the son of Harhas, the keeper of the vestments, who was living in Jerusalem, in the second part. And they spoke with her.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:14: Went unto Huldah the prophetess - This is a most singular circumstance: At this time Jeremiah was certainly a prophet in Israel, but it is likely he now dwelt at Anathoth and could not be readily consulted; Zephaniah also prophesied under this reign, but probably he had not yet begun; Hilkiah was high priest, and the priest's lips should retain knowledge. Shaphan was scribe, and must have been conversant in sacred affairs to have been at all fit for his office; and yet Huldah, a prophetess, of whom we know nothing but by this circumstance, is consulted on the meaning of the book of the law; for the secret of the Lord was neither with Hilkiah the high priest, Shaphan the scribe, nor any other of the servants of the king, or ministers of the temple! We find from this, and we have many facts in all ages to corroborate it, that a pontiff, a pope, a bishop, or a priest, may, in some cases, not possess the true knowledge of God; and that a simple woman, possessing the life of God in her soul, may have more knowledge of the Divine testimonies than many of those whose office it is to explain and enforce them.
On this subject Dr. Priestley in his note makes the following very judicious remark: -
"It pleased God to distinguish several women with the spirit of prophecy, as well as other great attainments, to show that in his sight, and especially in things of a spiritual nature, there is no essential pre-eminence in the male sex, though in some things the female be subject to the male."
4 Kings (2 Kings) 22:17
Albert Barnes: Notes on the Bible - 1834
22:14: Went unto Huldah - It might have been expected that the royal commissioners would have gone to Jeremiah, on whom the prophetic spirit had descended in Josiah's 13th year Jer 1:2, or five years pRev_ious to the finding of the Law. Perhaps he was at some distance from Jerusalem at the time; or his office may not yet have been fully recognized.
The prophetess - Compare the cases of Miriam Exo 15:20; Num 12:2 and Deborah Jdg 4:4.
Keeper of the wardrobe - literally, "of the robes." Shallum had the superintendence, either of the vestments of the priests who served in the temple, or of the royal robe-room in which dresses of honor were stored, in case of their being needed for presents (see Kg2 5:5 note).
In the college - The marginal translation "in the second part" is preferable; and probably refers to the new or outer city - that which had been enclosed by the wall of Manasseh, to the north of the old city Ch2 33:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: prophetess: Exo 15:20; Jdg 4:4; Mic 6:4; Luke 1:41-56, Luk 2:36; Act 21:9; Co1 11:5
Tikvah: Ch2 34:22, Tikvath, Hasrah
wardrobe: Heb. garments, Kg2 10:22; Neh 7:72
college: or, second part
Carl Friedrich Keil and Franz Delitzsch

Nothing further is known of the prophetess Huldah than what is mentioned here. All that we can infer from the fact that the king sent to her is, that she was highly distinguished on account of her prophetical gifts, and that none of the prophets of renown, such as Jeremiah and Zephaniah, were at that time in Jerusalem. Her father Shallum was keeper of the clothes, i.e., superintendent over either the priests' dresses that were kept in the temple (according to the Rabbins and Wits. de proph. in his Miscell. ss. i. p. 356, ed. 3), or the king's wardrobe. The names of his ancestors תּקוה and הרחס are written תּוקהת and חסרה in the Chronicles. Huldah lived at Jerusalem בּמּשׁנה, "in the second part" or district of the city, i.e., in the lower city, upon the hill Ἄκρα (Rob. Pal. i. p. 391), which is called המּשׁנה in Zeph 1:10, and משׁנה העיר in Neh 11:9, and ἄλλη πόλις in Joseph. Ant. xv. 11, 5.
Geneva 1599
So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the (g) college;) and they communed with her.
(g) Or the house of doctrine, which was near the temple, and where the learned assembled to search the scriptures and the doctrine of the prophets.
John Gill
So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went down to Huldah the prophetess,.... Such as were Miriam and Deborah; in imitation of those Satan had very early his women prophetesses, the Sibyls, so called from their being the council and oracle of God, and consulted as such on occasion, as Huldah now was; and the first of the Sibyls, according to Suidas (n), was a Chaldean or a Persian; and some say an Hebrew; and Pausanias expressly says (o), that with the Hebrews above Palestine was a woman prophetess, whose name was Sabba, whom some called the Babylonian, others the Egyptian Sibyl. Aelian relates (p) that one of them was a Jewess:
the wife of Shallum, the son of Tikvah, the son of Harhas, keeper of the wardrobe; but whether the king's wardrobe in the palace, or the priest's in the temple, is not certain; he is called Hasrah, 2Chron 34:22 who is here called Harhas:
now she dwelt in Jerusalem in the college; in the college of the prophets; in the house of instruction, as the Targum; the school where the young prophets were instructed and trained up; though Jarchi observes, that some interpret this "within the two walls"; Jerusalem it seems had three walls, and within the second this woman lived; there were gates in the temple, as he also observes, called the gates of Huldah (q), but whether from her cannot be said: this place of her dwelling seems to be mentioned as a reason why these messengers went to her, because she was near, as well as well known for her prophetic spirit, prudence, and faithfulness, and not to Jeremiah, who in all probability was at Anathoth; and so also is the reason why they went not to Zephaniah, if he as yet had begun to prophesy, because he might be at a distance also: and they communed with her; upon the subject the king sent them about.
(n) In voce (o) Phocica, sive, l. 10. p. 631. (p) Var. Hist. l. 12. c. 35. (q) Misn. Middot, c. 1. sect. 3.
John Wesley
Huldah - The king's earnest affection required great haste; and she was in Jerusalem, which is therefore noted in the following part of the verse, when Jeremiah might at this time be at Anathoth, or in some more remote part of the kingdom; and the like may be said of Zephaniah, who also might not be a prophet at this time, though he was afterward, in the days of Josiah. College - Where the sons of the prophets, or others, who devoted themselves to the study of God's word, used to meet and discourse of the things of God, and receive the instructions of their teachers.
Robert Jamieson, A. R. Fausset and David Brown
Achbor--or Abdon (2Chron 34:20), a man of influence at court (Jer 26:22). The occasion was urgent, and therefore they were sent--not to Zephaniah (Zeph 1:1), who was perhaps young--nor to Jeremiah, who was probably absent at his house in Anathoth, but to one who was at hand and known for her prophetic gifts--to Huldah, who was probably at this time a widow. Her husband Shallum was grandson of one Harhas, "keeper of the wardrobe." If this means the priestly wardrobe, [Harhas] must have been a Levite. But it probably refers to the royal wardrobe.
she dwelt . . . in the college--rather, "in the Misnah," taking the original word as a proper name, not a school or college, but a particular suburb of Jerusalem. She was held in such veneration that Jewish writers say she and Jehoiada the priest were the only persons not of the house of David (2Chron 24:15-16) who were ever buried in Jerusalem.
22:1522:15: Եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ասացէ՛ք ցայրն որ առաքեաց զձեզ առ իս.
15 Օղդան ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ասացէ՛ք այն մարդուն, որը ձեզ ուղարկել է ինձ մօտ.
15 Անիկա ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ձեզ ինծի ղրկող մարդուն այսպէս ըսէք.
Եւ ասէ ցնոսա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Ասացէք ցայրն որ առաքեաց զձեզ առ իս:

22:15: Եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ասացէ՛ք ցայրն որ առաքեաց զձեզ առ իս.
15 Օղդան ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ասացէ՛ք այն մարդուն, որը ձեզ ուղարկել է ինձ մօտ.
15 Անիկա ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ձեզ ինծի ղրկող մարդուն այսպէս ըսէք.
zohrab-1805▾ eastern-1994▾ western am▾
22:1522:15 И она сказала им: так говорит Господь, Бог Израилев: скажите человеку, который послал вас ко мне:
22:15 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel εἴπατε επω say; speak τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the ἀποστείλαντι αποστελλω send off / away ὑμᾶς υμας you πρός προς to; toward με με me
22:15 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִמְר֣וּ ʔimrˈû אמר say לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֥ח šālˌaḥ שׁלח send אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] אֵלָֽי׃ ʔēlˈāy אֶל to
22:15. et illa respondit eis haec dicit Dominus Deus Israhel dicite viro qui misit vos ad meAnd she said to them: Thus saith the Lord, the God of Israel: Tell the man that sent you to me:
15. And she said unto them, Thus saith the LORD, the God of Israel: Tell ye the man that sent you unto me,
22:15. And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me,
22:15. And she responded to them: “Thus says the Lord, the God of Israel: Tell the man who sent you to me:
And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me:

22:15 И она сказала им: так говорит Господь, Бог Израилев: скажите человеку, который послал вас ко мне:
22:15
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
εἴπατε επω say; speak
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
ἀποστείλαντι αποστελλω send off / away
ὑμᾶς υμας you
πρός προς to; toward
με με me
22:15
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִמְר֣וּ ʔimrˈû אמר say
לָ לְ to
הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֥ח šālˌaḥ שׁלח send
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
אֵלָֽי׃ ʔēlˈāy אֶל to
22:15. et illa respondit eis haec dicit Dominus Deus Israhel dicite viro qui misit vos ad me
And she said to them: Thus saith the Lord, the God of Israel: Tell the man that sent you to me:
22:15. And she said unto them, Thus saith the LORD God of Israel, Tell the man that sent you to me,
22:15. And she responded to them: “Thus says the Lord, the God of Israel: Tell the man who sent you to me:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-20: "Первоначальный ответ, данный царю, говорят, до нас не сохранился; тот ответ, какой изложен в 4: Цар. XXII:15-20, ученые относят к более позднему времени" ("История Израильского Народа", с. 105, ср. Benzinger, s. 191, Kittel, s. 300). на том основании, что если Олдама возвестила гибель Иудее и жителям ее во исполнение проклятий закона (ст. 16-17), а благочестивому, случившемуся пред Богом и покаявшемуся царю обещается мирная кончина до наступления ожидающих страну его бедствий (19-20), то предпринятая Иосией религиозная реформа (гл. XXIII) не имела смысла: "после такого ответа (XXII:15-20) можно было ожидать все, что угодно, только не решительной реформы государства: стоило ли трудиться, если погибель ее была неотвратима? Скорее можно было бы ожидать, что Иосия лишь возблагодарит Бога за милость к себе, как Езекия, XX:19". (Stade, Gesch. Isr. I, 651-652). Сам собою очевиден здесь крайний субъективизм новых библейских критиков. С точки же зрения нормальной религиозной психологии вполне понятно, что благочестивый царь, и узнав о неотвратимом жребии своего царства, однако, считает своим долгом и решается сделать все возможное для того, чтобы поставить жизнь своего народа в соответствие с требованиями закона и для того, первее всего, восстановит истинно заветные отношения народа Божия с Иеговою (XXIII:1-3). "Царь благочестивый столько же благодетельствует подданным, сколько злочестивые делают им вреда" (блаж. Феодорит вопр. 54).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: Kg2 1:6, Kg2 1:16; Jer 23:28
Carl Friedrich Keil and Franz Delitzsch

The reply of Huldah the prophetess. - Huldah confirmed the fear expressed by Josiah, that the wrath of the Lord was kindled against Jerusalem and its inhabitants on account of their idolatry, and proclaimed first of all (4Kings 22:16, 4Kings 22:17), that the Lord would bring upon Jerusalem and its inhabitants all the punishments with which the rebellious and idolaters are threatened in the book of the law; and secondly (4Kings 22:18-20), to the king himself, that on account of his sincere repentance and humiliation in the sight of God, he would not live to see the predicted calamities, but would be gathered to his fathers in peace. The first part of her announcement applies "to the man who has sent you to me" (4Kings 22:15), the second "to the king of Judah, who has sent to inquire of the Lord" (4Kings 22:18). "The man" who had sent to her was indeed also the king; but Huldah intentionally made use of the general expression "the man," etc., to indicate that the word announced to him applied not merely to the king, but to every one who would hearken to the word, whereas the second portion of her reply had reference to the king alone. הזּה המּקום, in 4Kings 22:16, 4Kings 22:19, and 4Kings 22:20, is Jerusalem as the capital of the kingdom. In 4Kings 22:16, הסּפר כּל־דּברי is an explanatory apposition to רעה. 4Kings 22:17. "With all the work of their hands," i.e., with the idols which they have made for themselves (cf. 3Kings 16:7). The last clause in 4Kings 22:18, "the words which thou hast heard," is not to be connected with the preceding one, "thus saith the Lord," and על or ל to be supplied; but it belongs to the following sentence, and is placed at the head absolutely: as for the words, which thou hast heart - because thy heart has become soft, i.e., in despair at the punishment with which the sinners are threatened (cf. Deut 20:3; Is 7:4), and thou hast humbled thyself, when thou didst hear, etc.; therefore, behold, I will gather thee to thy fathers, etc. לשׁמּה להיות, "that they (the city and inhabitants) may become a desolation and curse." These words, which are often used by the prophets, but which are not found connected like this except in Jer 44:22, rest upon Lev 26 and Deut 28, and show that these passages had been read to the king out of the book of the law.
John Gill
And she said unto them,.... The king's messengers:
thus saith the Lord God of Israel; being immediately inspired by him, she spake in his name, as prophets did:
tell the man that sent you to me; which may seem somewhat rude and unmannerly to say of a king; but when it is considered she spake not of herself, but representing the King of kings and Lord of lords, it will be seen and judged of in another light.
John Wesley
The man - She uses no compliments. Tell the man that sent you - Even kings, though gods to us, are men to God, and shall be so dealt with: for with him there is no respect of persons.
Robert Jamieson, A. R. Fausset and David Brown
she said unto them, Thus saith the Lord God of Israel, Tell the man that sent you to me--On being consulted, she delivered an oracular response in which judgment was blended with mercy; for it announced the impending calamities that at no distant period were to overtake the city and its inhabitants. But at the same time the king was consoled with an assurance that this season of punishment and sorrow should not be during his lifetime, on account of the faith, penitence, and pious zeal for the divine glory and worship which, in his public capacity and with his royal influence, he had displayed.
22:1622:16: ա՛յսպէս ասէ Տէր. Ահա ես ածեմ չարի՛ս ՚ի վերայ տեղւոյդ այդորիկ, եւ ՚ի վերայ բնակչաց դորա ըստ ամենայն բանից մատենին զոր ընթերցաւ արքայ Յուդայ.
16 այսպէս է ասում Տէրը. ‘ Ահա չարիք պիտի բերեմ այդ տեղի եւ բնակիչների վրայ, ինչպէս գրուած է Յուդայի երկրի արքայի կարդացած մատեանում:
16 «Ահա ես այս տեղին ու անոր բնակիչներուն վրայ չարիք պիտի բերեմ, այսինքն Յուդայի թագաւորին կարդացած գրքին ամէն խօսքերը։
այսպէս ասէ Տէր. Ահա ածեմ չարիս ի վերայ տեղւոյդ այդորիկ եւ ի վերայ բնակչաց դորա ըստ ամենայն բանից մատենին զոր ընթերցաւ արքայ Յուդայ:

22:16: ա՛յսպէս ասէ Տէր. Ահա ես ածեմ չարի՛ս ՚ի վերայ տեղւոյդ այդորիկ, եւ ՚ի վերայ բնակչաց դորա ըստ ամենայն բանից մատենին զոր ընթերցաւ արքայ Յուդայ.
16 այսպէս է ասում Տէրը. ‘ Ահա չարիք պիտի բերեմ այդ տեղի եւ բնակիչների վրայ, ինչպէս գրուած է Յուդայի երկրի արքայի կարդացած մատեանում:
16 «Ահա ես այս տեղին ու անոր բնակիչներուն վրայ չարիք պիտի բերեմ, այսինքն Յուդայի թագաւորին կարդացած գրքին ամէն խօսքերը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1622:16 так говорит Господь: наведу зло на место сие и на жителей его,~--- все слова книги, которую читал царь Иудейский.
22:16 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπάγω επαγω instigate; bring on κακὰ κακος bad; ugly ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit αὐτόν αυτος he; him πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the βιβλίου βιβλιον scroll οὓς ος who; what ἀνέγνω αναγινωσκω read βασιλεὺς βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
22:16 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֨י hinnˌî הִנֵּה behold מֵבִ֥יא mēvˌî בוא come רָעָ֛ה rāʕˈā רָעָה evil אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and עַל־ ʕal- עַל upon יֹֽשְׁבָ֑יו yˈōšᵊvˈāʸw ישׁב sit אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word הַ ha הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] קָרָ֖א qārˌā קרא call מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:16. haec dicit Dominus ecce ego adducam mala super locum hunc et super habitatores eius omnia verba legis quae legit rex IudaThus saith the Lord: Behold, I will bring evils upon this place, and upon the inhabitants thereof, all the words of the law which the king of Juda hath read:
16. Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read:
22:16. Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, [even] all the words of the book which the king of Judah hath read:
22:16. Thus says the Lord: Behold, I will lead evils over this place, and over its inhabitants, all the words of the law that the king of Judah has read.
Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, [even] all the words of the book which the king of Judah hath read:

22:16 так говорит Господь: наведу зло на место сие и на жителей его,~--- все слова книги, которую читал царь Иудейский.
22:16
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπάγω επαγω instigate; bring on
κακὰ κακος bad; ugly
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἐνοικοῦντας ενοικεω dwell in; inhabit
αὐτόν αυτος he; him
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
βιβλίου βιβλιον scroll
οὓς ος who; what
ἀνέγνω αναγινωσκω read
βασιλεὺς βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
22:16
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֨י hinnˌî הִנֵּה behold
מֵבִ֥יא mēvˌî בוא come
רָעָ֛ה rāʕˈā רָעָה evil
אֶל־ ʔel- אֶל to
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יֹֽשְׁבָ֑יו yˈōšᵊvˈāʸw ישׁב sit
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
הַ ha הַ the
סֵּ֔פֶר ssˈēfer סֵפֶר letter
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
קָרָ֖א qārˌā קרא call
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
22:16. haec dicit Dominus ecce ego adducam mala super locum hunc et super habitatores eius omnia verba legis quae legit rex Iuda
Thus saith the Lord: Behold, I will bring evils upon this place, and upon the inhabitants thereof, all the words of the law which the king of Juda hath read:
22:16. Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, [even] all the words of the book which the king of Judah hath read:
22:16. Thus says the Lord: Behold, I will lead evils over this place, and over its inhabitants, all the words of the law that the king of Judah has read.
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Albert Barnes: Notes on the Bible - 1834
22:16: All the words of the book - The "words" here intended are no doubt the threatenings of the Law, particularly those of Lev. 26:16-39 and Deut. 28:15-68. Josiah had probably only heard a portion of the Book of the Law; but that portion had contained those awful denunciations of coming woe. Hence, Josiah's rending of his clothes Kg2 22:11, and his hurried message to Huldah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: Behold: Kg2 20:17, Kg2 21:12, Kg2 21:13; Ch2 34:24, Ch2 34:25
all the words: Kg2 25:1-4; Lev. 26:15-46; Deut. 28:15-68, Deu 29:18-23, Deu 30:17, Deu 30:18, Deu 31:16-18; Deu 32:15-26; Jos 23:13, Jos 23:15; Dan 9:11-14
John Gill
Thus saith the Lord, behold, I will bring evil upon this place, and upon the inhabitants of it,.... Destruction to the place, and captivity to the inhabitants of it:
even all the words of the book which the king of Judah hath read; particularly what is contained in Lev 26:14, even all the curses in it, as in 2Chron 34:24.
22:1722:17: փոխանակ զի թողին զիս, եւ արկանէին խունկս աստուածոց օտարաց. զի բարկացուսցեն զիս գործովք ձեռաց իւրեանց. եւ բորբոքեսցի սրտմտութիւն իմ ՚ի տեղւոջ յայդմիկ, եւ մի՛ շիջցի[4040]։ [4040] Ոմանք. Զի բարկացուցին զիս։
17 Այս ամէնը նրա համար, որ ինձ լքեցին, խունկ ծխեցին օտար աստուածներին, որպէսզի իրենց ձեռնարկած բոլոր գործերով ինձ բարկացնեն, եւ բորբոքուի իմ բարկութիւնը այդ տեղի վրայ եւ չմեղմանայ”:
17 Որովհետեւ զիս թողուցին եւ ուրիշ աստուածներու խունկ ծխեցին, որպէս զի իրենց ձեռքերուն բոլոր գործերովը զիս բարկացնեն. ուստի այս տեղին վրայ իմ բարկութիւնս պիտի բորբոքի ու պիտի չմարի»
փոխանակ զի թողին զիս, եւ արկանէին խունկս աստուածոց օտարաց, զի բարկացուսցեն զիս [327]գործովք ձեռաց իւրեանց, եւ բորբոքեսցի սրտմտութիւն իմ ի տեղւոջդ յայդմիկ, եւ մի՛ շիջցի:

22:17: փոխանակ զի թողին զիս, եւ արկանէին խունկս աստուածոց օտարաց. զի բարկացուսցեն զիս գործովք ձեռաց իւրեանց. եւ բորբոքեսցի սրտմտութիւն իմ ՚ի տեղւոջ յայդմիկ, եւ մի՛ շիջցի[4040]։
[4040] Ոմանք. Զի բարկացուցին զիս։
17 Այս ամէնը նրա համար, որ ինձ լքեցին, խունկ ծխեցին օտար աստուածներին, որպէսզի իրենց ձեռնարկած բոլոր գործերով ինձ բարկացնեն, եւ բորբոքուի իմ բարկութիւնը այդ տեղի վրայ եւ չմեղմանայ”:
17 Որովհետեւ զիս թողուցին եւ ուրիշ աստուածներու խունկ ծխեցին, որպէս զի իրենց ձեռքերուն բոլոր գործերովը զիս բարկացնեն. ուստի այս տեղին վրայ իմ բարկութիւնս պիտի բորբոքի ու պիտի չմարի»
zohrab-1805▾ eastern-1994▾ western am▾
22:1722:17 За то, что оставили Меня, и кадят другим богам, чтобы раздражать Меня всеми делами рук своих, воспылал гнев Мой на место сие, и не погаснет.
22:17 ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me καὶ και and; even ἐθυμίων θυμιαζω God ἑτέροις ετερος different; alternate ὅπως οπως that way; how παροργίσωσίν παροργιζω enrage; provoke με με me ἐν εν in τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even ἐκκαυθήσεται εκκαιω burn out ὁ ο the θυμός θυμος provocation; temper μου μου of me; mine ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he καὶ και and; even οὐ ου not σβεσθήσεται σβεννυμι extinguish; quench
22:17 תַּ֣חַת׀ tˈaḥaṯ תַּחַת under part אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave וַֽ wˈa וְ and יְקַטְּרוּ֙ yᵊqaṭṭᵊrˌû קטר smoke לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְדֵיהֶ֑ם yᵊḏêhˈem יָד hand וְ wᵊ וְ and נִצְּתָ֧ה niṣṣᵊṯˈā יצת kindle חֲמָתִ֛י ḥᵃmāṯˈî חֵמָה heat בַּ ba בְּ in † הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֖ה zzˌeh זֶה this וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִכְבֶּֽה׃ ṯiḵbˈeh כבה go out
22:17. quia dereliquerunt me et sacrificaverunt diis alienis inritantes me in cunctis operibus manuum suarum et succendetur indignatio mea in loco hoc et non extingueturBecause they have forsaken me, and have sacrificed to strange gods, provoking me by all the works of their hands: therefore my indignation shall be kindled against this place, and shall not be quenched.
17. Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the work of their hands; therefore my wrath shall be kindled against this place, and it shall not be quenched.
22:17. Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.
22:17. For they have abandoned me, and they have sacrificed to foreign gods, provoking me by all the works of their hands. And so my indignation will be kindled against this place. And it will not be extinguished.
Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched:

22:17 За то, что оставили Меня, и кадят другим богам, чтобы раздражать Меня всеми делами рук своих, воспылал гнев Мой на место сие, и не погаснет.
22:17
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
καὶ και and; even
ἐθυμίων θυμιαζω God
ἑτέροις ετερος different; alternate
ὅπως οπως that way; how
παροργίσωσίν παροργιζω enrage; provoke
με με me
ἐν εν in
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
ἐκκαυθήσεται εκκαιω burn out
ο the
θυμός θυμος provocation; temper
μου μου of me; mine
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
καὶ και and; even
οὐ ου not
σβεσθήσεται σβεννυμι extinguish; quench
22:17
תַּ֣חַת׀ tˈaḥaṯ תַּחַת under part
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave
וַֽ wˈa וְ and
יְקַטְּרוּ֙ yᵊqaṭṭᵊrˌû קטר smoke
לֵ לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
הַכְעִיסֵ֔נִי haḵʕîsˈēnî כעס be discontent
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יְדֵיהֶ֑ם yᵊḏêhˈem יָד hand
וְ wᵊ וְ and
נִצְּתָ֧ה niṣṣᵊṯˈā יצת kindle
חֲמָתִ֛י ḥᵃmāṯˈî חֵמָה heat
בַּ ba בְּ in
הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִכְבֶּֽה׃ ṯiḵbˈeh כבה go out
22:17. quia dereliquerunt me et sacrificaverunt diis alienis inritantes me in cunctis operibus manuum suarum et succendetur indignatio mea in loco hoc et non extinguetur
Because they have forsaken me, and have sacrificed to strange gods, provoking me by all the works of their hands: therefore my indignation shall be kindled against this place, and shall not be quenched.
22:17. Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.
22:17. For they have abandoned me, and they have sacrificed to foreign gods, provoking me by all the works of their hands. And so my indignation will be kindled against this place. And it will not be extinguished.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:17: My wrath shall be kindled - The decree is gone forth; Jerusalem shall be delivered into the hands of its enemies; the people will revolt more and more; towards them longsuffering is useless; the wrath of God is kindled, and shall not be quenched. This was a dreadful message.
4 Kings (2 Kings) 22:19
Albert Barnes: Notes on the Bible - 1834
22:17: Have burned incense - In the marginal reference the corresponding phrase is: "have served other gods, and worshipped them." Its alteration to "have bnrned incense" points to the fact that the favorite existing idolatry was burning incense on the housetops to Baal Jer 19:13; Jer 32:29 and to the host of heaven Kg2 21:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: have forsaken: Exo 32:34; Deu 29:24-28, Deu 32:15-19; Jdg 2:12-14, Jdg 3:7, Jdg 3:8, Jdg 10:6, Jdg 10:7, Jdg 10:10-14; Kg1 9:6-9; Neh 9:26, Neh 9:27; Psa 106:35-42; Jer 2:11-13, Jer 2:27, Jer 2:28
the works: Psa 115:4-8; Isa 2:8, Isa 2:9, Isa 44:17-20, Isa 46:5-8; Mic 5:13
therefore: Th1 2:16
shall not be: Deu 32:22; Ch2 36:16; Isa 33:14; Jer 7:20, Jer 17:27; Eze 20:47, Eze 20:48; Zep 1:18
Geneva 1599
Because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the (h) works of their hands; therefore my wrath shall be kindled against this place, and shall not be quenched.
(h) The works of man's hand here signifies all that man invents beside the word of God, which are abominable in God's service.
John Gill
Because they have forsaken me,.... My worship, as the Targum; his word and ordinances:
and have burnt incense unto other gods; to Baal, to the host of heaven, and other Heathen deities:
that they might provoke me to anger with all the works of their hands: their idols of wood, stone, gold, and silver, which their hands had made, to worship; than which nothing was more provoking to God:
therefore my wrath shall be kindled against this place, and shall not be quenched; the decree for the destruction of Jerusalem was gone forth, and not to be called back; the execution of it could not be stopped or hindered by cries, prayers, entreaties, or otherwise; this wrath of God was an emblem of the unquenchable fire of hell, Mt 3:12.
John Wesley
The works - Gods made with hands.
22:1822:18: Եւ ցարքայ Յուդայ որ առաքեաց զձեզ խնդրել զՏէր, զա՛յս ասասջիք. ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Բանքն զոր լուար՝ ա՛յս են[4041]. [4041] Ոմանք. Բանքն զոր լուար այսրէն. փոխանակ զի։
18 Տիրոջը հարց տալու համար ձեզ ուղարկած Յուդայի երկրի արքային ա՛յս ասացէք. ‘ Այսպէս է ասում Իսրայէլի Տէր Աստուածը.
18 Բայց Տէրոջը հարցնելու համար ձեզ ղրկող Յուդայի թագաւորին այսպէս ըսէք. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ.
Եւ ցարքայ Յուդայ որ առաքեաց զձեզ խնդրել զՏէր` զայս ասասջիք. Այսպէս ասէ Տէր Աստուած Իսրայելի. [328]Բանքն զոր լուար` այս են:

22:18: Եւ ցարքայ Յուդայ որ առաքեաց զձեզ խնդրել զՏէր, զա՛յս ասասջիք. ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Բանքն զոր լուար՝ ա՛յս են[4041].
[4041] Ոմանք. Բանքն զոր լուար այսրէն. փոխանակ զի։
18 Տիրոջը հարց տալու համար ձեզ ուղարկած Յուդայի երկրի արքային ա՛յս ասացէք. ‘ Այսպէս է ասում Իսրայէլի Տէր Աստուածը.
18 Բայց Տէրոջը հարցնելու համար ձեզ ղրկող Յուդայի թագաւորին այսպէս ըսէք. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
22:1822:18 А царю Иудейскому, пославшему вас вопросить Господа, скажите: так говорит Господь Бог Израилев, о словах, которые ты слышал:
22:18 καὶ και and; even πρὸς προς to; toward βασιλέα βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha τὸν ο the ἀποστείλαντα αποστελλω send off / away ὑμᾶς υμας you ἐπιζητῆσαι επιζητεω strive for; search for τὸν ο the κύριον κυριος lord; master τάδε οδε further; this ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel οἱ ο the λόγοι λογος word; log οὓς ος who; what ἤκουσας ακουω hear
22:18 וְ wᵊ וְ and אֶל־ ʔel- אֶל to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah הַ ha הַ the שֹּׁלֵ֤חַ ššōlˈēₐḥ שׁלח send אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] לִ li לְ to דְרֹ֣שׁ ḏᵊrˈōš דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֥ה kˌō כֹּה thus תֹאמְר֖וּ ṯōmᵊrˌû אמר say אֵלָ֑יו ʔēlˈāʸw אֶל to כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמָֽעְתָּ׃ šāmˈāʕᵊttā שׁמע hear
22:18. regi autem Iuda qui misit vos ut consuleretis Dominum sic dicetis haec dicit Dominus Deus Israhel pro eo quod audisti verba voluminisBut to the king of Juda, who sent you to consult the Lord, thus shall you say: Thus saith the Lord, the God of Israel: for as much as thou hast heard the words of the book,
18. But unto the king of Judah, who sent you to inquire of the LORD, thus shall ye say to him, Thus saith the LORD, the God of Israel: As touching the words which thou hast heard,
22:18. But to the king of Judah which sent you to inquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, [As touching] the words which thou hast heard;
22:18. But to the king of Judah, who sent you so that you would consult the Lord, so shall you say: Thus says the Lord, the God of Israel: In so far as you have heard the words of the volume,
But to the king of Judah which sent you to enquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, [As touching] the words which thou hast heard:

22:18 А царю Иудейскому, пославшему вас вопросить Господа, скажите: так говорит Господь Бог Израилев, о словах, которые ты слышал:
22:18
καὶ και and; even
πρὸς προς to; toward
βασιλέα βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
τὸν ο the
ἀποστείλαντα αποστελλω send off / away
ὑμᾶς υμας you
ἐπιζητῆσαι επιζητεω strive for; search for
τὸν ο the
κύριον κυριος lord; master
τάδε οδε further; this
ἐρεῖτε ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
οἱ ο the
λόγοι λογος word; log
οὓς ος who; what
ἤκουσας ακουω hear
22:18
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
הַ ha הַ the
שֹּׁלֵ֤חַ ššōlˈēₐḥ שׁלח send
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
לִ li לְ to
דְרֹ֣שׁ ḏᵊrˈōš דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כֹּ֥ה kˌō כֹּה thus
תֹאמְר֖וּ ṯōmᵊrˌû אמר say
אֵלָ֑יו ʔēlˈāʸw אֶל to
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמָֽעְתָּ׃ šāmˈāʕᵊttā שׁמע hear
22:18. regi autem Iuda qui misit vos ut consuleretis Dominum sic dicetis haec dicit Dominus Deus Israhel pro eo quod audisti verba voluminis
But to the king of Juda, who sent you to consult the Lord, thus shall you say: Thus saith the Lord, the God of Israel: for as much as thou hast heard the words of the book,
22:18. But to the king of Judah which sent you to inquire of the LORD, thus shall ye say to him, Thus saith the LORD God of Israel, [As touching] the words which thou hast heard;
22:18. But to the king of Judah, who sent you so that you would consult the Lord, so shall you say: Thus says the Lord, the God of Israel: In so far as you have heard the words of the volume,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: the king: Ch2 34:26-28
thus shall ye: Isa 3:10; Mal 3:16, Mal 3:17
John Gill
But to the king of Judah, which sent you to inquire of the Lord,.... That is, with respect to him, or what may concern him:
thus shall ye say unto him; carry back this message to him as from the Lord he desired to inquire of:
thus saith the Lord God of Israel, as touching the words which thou hast heard: read out of the law, concerning the destruction of the land, and its inhabitants therein threatened.
22:1922:19: փոխանակ զի կակղացաւ սիրտ քո, եւ պատկառեցեր յերեսաց Տեառն իբրեւ լուար զոր ինչ խօսեցաւ ՚ի վերայ տեղւոյդ այդորիկ, եւ ՚ի վերայ բնակչաց դորա լինել յապականութիւն եւ յանէծս, եւ պատառեցեր զհանդերձս քո, եւ լացեր առաջի իմ. եւ ես լուայ՝ ասէ Տէր[4042]։ [4042] Ոմանք. Լուար զինչ խօսեցաւ։
19 ՛՛Քո լսած խօսքերի իմաստը այս է. քանի որ քո սիրտը փափկեց, դու խոնարհ գտնուեցիր Տիրոջ առջեւ, երբ լսեցիր, թէ ինչ է ասուել Երուսաղէմի եւ նրա բնակիչների մասին, թէ լինելու է աւերածութիւն ու անէծք, եւ պատառոտեցիր քո զգեստները, լաց եղար իմ առջեւ, իսկ ես լսեցի այդ, ուստի Տէրն ասում է.
19 ‘Լսած խօսքերուդ համար, որովհետեւ քու սիրտդ կակղացաւ ու Տէրոջը առջեւ խոնարհեցար, երբ լսեցիր իմ խօսքերս, թէ այս տեղին վրայ ու անոր բնակիչներուն վրայ աւերում ու անէծք պիտի ըլլայ եւ քու հանդերձներդ պատռեցիր ու իմ առջեւս լացիր, ես ալ լսեցի’, կ’ըսէ Տէրը։
փոխանակ զի կակղացաւ սիրտ քո, եւ պատկառեցեր յերեսաց Տեառն իբրեւ լուար զոր ինչ խօսեցաւ ի վերայ տեղւոյդ այդորիկ եւ ի վերայ բնակչաց դորա լինել յապականութիւն եւ յանէծս, եւ պատառեցեր զհանդերձս քո, եւ լացեր առաջի իմ. եւ ես լուայ, ասէ Տէր:

22:19: փոխանակ զի կակղացաւ սիրտ քո, եւ պատկառեցեր յերեսաց Տեառն իբրեւ լուար զոր ինչ խօսեցաւ ՚ի վերայ տեղւոյդ այդորիկ, եւ ՚ի վերայ բնակչաց դորա լինել յապականութիւն եւ յանէծս, եւ պատառեցեր զհանդերձս քո, եւ լացեր առաջի իմ. եւ ես լուայ՝ ասէ Տէր[4042]։
[4042] Ոմանք. Լուար զինչ խօսեցաւ։
19 ՛՛Քո լսած խօսքերի իմաստը այս է. քանի որ քո սիրտը փափկեց, դու խոնարհ գտնուեցիր Տիրոջ առջեւ, երբ լսեցիր, թէ ինչ է ասուել Երուսաղէմի եւ նրա բնակիչների մասին, թէ լինելու է աւերածութիւն ու անէծք, եւ պատառոտեցիր քո զգեստները, լաց եղար իմ առջեւ, իսկ ես լսեցի այդ, ուստի Տէրն ասում է.
19 ‘Լսած խօսքերուդ համար, որովհետեւ քու սիրտդ կակղացաւ ու Տէրոջը առջեւ խոնարհեցար, երբ լսեցիր իմ խօսքերս, թէ այս տեղին վրայ ու անոր բնակիչներուն վրայ աւերում ու անէծք պիտի ըլլայ եւ քու հանդերձներդ պատռեցիր ու իմ առջեւս լացիր, ես ալ լսեցի’, կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1922:19 так как смягчилось сердце твое, и ты смирился пред Господом, услышав то, что Я изрек на место сие и на жителей его, что они будут предметом ужаса и проклятия, и ты разодрал одежды свои, и плакал предо Мною, то и Я услышал тебя, говорит Господь.
22:19 ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅτι οτι since; that ἡπαλύνθη απαλυνω the καρδία καρδια heart σου σου of you; your καὶ και and; even ἐνετράπης εντρεπω defer; humiliate ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ὡς ως.1 as; how ἤκουσας ακουω hear ὅσα οσος as much as; as many as ἐλάλησα λαλεω talk; speak ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even ἐπὶ επι in; on τοὺς ο the ἐνοικοῦντας ενοικεω dwell in; inhabit αὐτὸν αυτος he; him τοῦ ο the εἶναι ειμι be εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even εἰς εις into; for κατάραν καταρα curse καὶ και and; even διέρρηξας διαρρηγνυμι rend; tear τὰ ο the ἱμάτιά ιματιον clothing; clothes σου σου of you; your καὶ και and; even ἔκλαυσας κλαιω weep; cry ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my καί και and; even γε γε in fact ἐγὼ εγω I ἤκουσα ακουω hear λέγει λεγω tell; declare κύριος κυριος lord; master
22:19 יַ֠עַן yaʕˌan יַעַן motive רַךְ־ raḵ- רכך be tender לְבָ֨בְךָ֜ lᵊvˌāvᵊḵˈā לֵבָב heart וַ wa וְ and תִּכָּנַ֣ע׀ ttikkānˈaʕ כנע be humble מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בְּֽ bᵊˈ בְּ in שָׁמְעֲךָ֡ šomʕᵃḵˈā שׁמע hear אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] דִּבַּרְתִּי֩ dibbartˌî דבר speak עַל־ ʕal- עַל upon הַ ha הַ the מָּקֹ֨ום mmāqˌôm מָקֹום place הַ ha הַ the זֶּ֜ה zzˈeh זֶה this וְ wᵊ וְ and עַל־ ʕal- עַל upon יֹשְׁבָ֗יו yōšᵊvˈāʸw ישׁב sit לִ li לְ to הְיֹ֤ות hᵊyˈôṯ היה be לְ lᵊ לְ to שַׁמָּה֙ šammˌā שַׁמָּה destruction וְ wᵊ וְ and לִ li לְ to קְלָלָ֔ה qᵊlālˈā קְלָלָה curse וַ wa וְ and תִּקְרַע֙ ttiqrˌaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] בְּגָדֶ֔יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment וַ wa וְ and תִּבְכֶּ֖ה ttivkˌeh בכה weep לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וְ wᵊ וְ and גַ֧ם ḡˈam גַּם even אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:19. et perterritum est cor tuum et humiliatus es coram Domino auditis sermonibus contra locum istum et habitatores eius quo videlicet fierent in stuporem et in maledictum et scidisti vestimenta tua et flevisti coram me et ego audivi ait DominusAnd thy heart hath been moved to fear, and thou hast humbled thyself before the Lord, hearing the words against this place, and the inhabitants thereof, to wit, that they should become a wonder and a curse: and thou hast rent thy garments, and wept before me; I also have heard thee; saith the Lord.
19. because thine heart was tender, and thou didst humble thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD.
22:19. Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard [thee], saith the LORD.
22:19. and your heart was terrified, and you humbled yourself before the Lord, listening to the words against this place and its inhabitants, specifically, that they would become an astonishment and a curse, and because you have torn your garments, and have wept before me: I also have heard you, says the Lord.
Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard [thee], saith the LORD:

22:19 так как смягчилось сердце твое, и ты смирился пред Господом, услышав то, что Я изрек на место сие и на жителей его, что они будут предметом ужаса и проклятия, и ты разодрал одежды свои, и плакал предо Мною, то и Я услышал тебя, говорит Господь.
22:19
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὅτι οτι since; that
ἡπαλύνθη απαλυνω the
καρδία καρδια heart
σου σου of you; your
καὶ και and; even
ἐνετράπης εντρεπω defer; humiliate
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
ὡς ως.1 as; how
ἤκουσας ακουω hear
ὅσα οσος as much as; as many as
ἐλάλησα λαλεω talk; speak
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
ἐπὶ επι in; on
τοὺς ο the
ἐνοικοῦντας ενοικεω dwell in; inhabit
αὐτὸν αυτος he; him
τοῦ ο the
εἶναι ειμι be
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
εἰς εις into; for
κατάραν καταρα curse
καὶ και and; even
διέρρηξας διαρρηγνυμι rend; tear
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
σου σου of you; your
καὶ και and; even
ἔκλαυσας κλαιω weep; cry
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
καί και and; even
γε γε in fact
ἐγὼ εγω I
ἤκουσα ακουω hear
λέγει λεγω tell; declare
κύριος κυριος lord; master
22:19
יַ֠עַן yaʕˌan יַעַן motive
רַךְ־ raḵ- רכך be tender
לְבָ֨בְךָ֜ lᵊvˌāvᵊḵˈā לֵבָב heart
וַ wa וְ and
תִּכָּנַ֣ע׀ ttikkānˈaʕ כנע be humble
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בְּֽ bᵊˈ בְּ in
שָׁמְעֲךָ֡ šomʕᵃḵˈā שׁמע hear
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבַּרְתִּי֩ dibbartˌî דבר speak
עַל־ ʕal- עַל upon
הַ ha הַ the
מָּקֹ֨ום mmāqˌôm מָקֹום place
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יֹשְׁבָ֗יו yōšᵊvˈāʸw ישׁב sit
לִ li לְ to
הְיֹ֤ות hᵊyˈôṯ היה be
לְ lᵊ לְ to
שַׁמָּה֙ šammˌā שַׁמָּה destruction
וְ wᵊ וְ and
לִ li לְ to
קְלָלָ֔ה qᵊlālˈā קְלָלָה curse
וַ wa וְ and
תִּקְרַע֙ ttiqrˌaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדֶ֔יךָ bᵊḡāḏˈeʸḵā בֶּגֶד garment
וַ wa וְ and
תִּבְכֶּ֖ה ttivkˌeh בכה weep
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וְ wᵊ וְ and
גַ֧ם ḡˈam גַּם even
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
שָׁמַ֖עְתִּי šāmˌaʕtî שׁמע hear
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:19. et perterritum est cor tuum et humiliatus es coram Domino auditis sermonibus contra locum istum et habitatores eius quo videlicet fierent in stuporem et in maledictum et scidisti vestimenta tua et flevisti coram me et ego audivi ait Dominus
And thy heart hath been moved to fear, and thou hast humbled thyself before the Lord, hearing the words against this place, and the inhabitants thereof, to wit, that they should become a wonder and a curse: and thou hast rent thy garments, and wept before me; I also have heard thee; saith the Lord.
22:19. Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard [thee], saith the LORD.
22:19. and your heart was terrified, and you humbled yourself before the Lord, listening to the words against this place and its inhabitants, specifically, that they would become an astonishment and a curse, and because you have torn your garments, and have wept before me: I also have heard you, says the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:19: Because thine heart was tender - Because thou hast feared the Lord, and trembled at his word and hast wept before me, I have heard thee, so far that these evils shall not come upon the land in thy lifetime.
4 Kings (2 Kings) 22:20
Albert Barnes: Notes on the Bible - 1834
22:19: See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: thine heart: Sa1 24:5; Psa 51:17, Psa 119:120; Isa 46:12, Isa 57:15, Isa 66:2, Isa 66:5; Jer 36:24; Jer 36:29-32; Eze 9:4; Rom 2:4, Rom 2:5; Jam 4:6-10
humbled: Exo 10:3; Lev 26:40, Lev 26:41; Kg1 21:29; Ch2 33:12, Ch2 33:19, Ch2 33:23; Mic 6:8; Pe1 5:5, Pe1 5:6
a desolation: Lev 26:31, Lev 26:32; Deu 29:23; Jer 26:6, Jer 44:22
hast rent: Kg2 22:17
wept: Num 25:6; Jdg 2:4, Jdg 2:5, Jdg 20:26; Ezr 9:3, Ezr 9:4, Ezr 10:1; Neh 1:4, Neh 8:9; Psa 119:136; Jer 9:1, Jer 13:17, Jer 14:17; Luk 19:41; Rom 9:2, Rom 9:3
I also have: Kg2 19:20, Kg2 20:5
Geneva 1599
Because thine heart was (i) tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard [thee], saith the LORD.
(i) Meaning, that he repented as they that do not repent are said to harden their heart, (Ps 95:8).
John Gill
Because thine heart was tender,.... Soft like wax, and susceptible of impressions; or was "moved", or "trembled", as the Targum; for God has respect to such as are of contrite hearts, and tremble at his word, Is 66:2,
and thou hast humbled thyself before the Lord; external humiliation, such as in Ahab, was regarded by the Lord, much more internal and cordial humiliation is regarded by him, see 3Kings 21:29,
when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse; as in Lev 26:1.
and hast rent thy clothes, and wept before me; as expressive of the inward contrition, sorrow, and grief of his heart:
I also have heard thee, saith the Lord: his cries and prayers.
John Wesley
Tender - He trembled at God's word. He was grieved for the dishonour done to God by the sins of his people. He was afraid of the judgments of God, which he saw coming on Jerusalem. This is tenderness of heart.
22:2022:20: Վասն այդորիկ ես յաւելում զքեզ առ հարս քո, եւ ժողովեսցիս ՚ի տեղւոջ քում յԵրուսաղէմ. եւ ո՛չ տեսցեն աչք քո զչարիսն զոր ես ածից ՚ի վերայ տեղւոյդ այդորիկ[4043]։[4043] Այլք. Զամենայն չարիսն, զոր ես ա՛՛։
20 ‘ Դրա համար ես քեզ պիտի տանեմ քո նախնիների գիրկը, դու թաղուելու ես քո տեղում՝ Երուսաղէմում, եւ քո աչքերը չեն տեսնելու այն բոլոր չարիքները, որ ես բերելու եմ այդ տեղի՝ Երուսաղէմի վրայ՛՛”“»:
20 Անոր համար ահա ես քեզ քու հայրերուդ պիտի խառնեմ ու խաղաղութեամբ քու գերեզմանիդ մէջ պիտի ամփոփուիս։ Այս տեղին վրայ իմ բերելու բոլոր չարիքներս քու աչքերդ պիտի չտեսնեն’» Ու անոնք թագաւորին պատասխան բերին։
Վասն այդորիկ ես յաւելում զքեզ առ հարս քո, եւ ժողովեսցիս [329]ի տեղւոջ քում յԵրուսաղէմ``. եւ ոչ տեսցեն աչք քո զամենայն չարիսն զոր ես ածից ի վերայ տեղւոյդ այդորիկ:

22:20: Վասն այդորիկ ես յաւելում զքեզ առ հարս քո, եւ ժողովեսցիս ՚ի տեղւոջ քում յԵրուսաղէմ. եւ ո՛չ տեսցեն աչք քո զչարիսն զոր ես ածից ՚ի վերայ տեղւոյդ այդորիկ[4043]։
[4043] Այլք. Զամենայն չարիսն, զոր ես ա՛՛։
20 ‘ Դրա համար ես քեզ պիտի տանեմ քո նախնիների գիրկը, դու թաղուելու ես քո տեղում՝ Երուսաղէմում, եւ քո աչքերը չեն տեսնելու այն բոլոր չարիքները, որ ես բերելու եմ այդ տեղի՝ Երուսաղէմի վրայ՛՛”“»:
20 Անոր համար ահա ես քեզ քու հայրերուդ պիտի խառնեմ ու խաղաղութեամբ քու գերեզմանիդ մէջ պիտի ամփոփուիս։ Այս տեղին վրայ իմ բերելու բոլոր չարիքներս քու աչքերդ պիտի չտեսնեն’» Ու անոնք թագաւորին պատասխան բերին։
zohrab-1805▾ eastern-1994▾ western am▾
22:2022:20 За это, вот, Я приложу тебя к отцам твоим, и ты положен будешь в гробницу твою в мире, и не увидят глаза твои всего того бедствия, которое Я наведу на место сие. И принесли царю ответ.
22:20 οὐχ ου not οὕτως ουτως so; this way ἰδοὺ ιδου see!; here I am ἐγὼ εγω I προστίθημί προστιθημι add; continue σε σε.1 you πρὸς προς to; toward τοὺς ο the πατέρας πατηρ father σου σου of you; your καὶ και and; even συναχθήσῃ συναγω gather εἰς εις into; for τὸν ο the τάφον ταφος grave σου σου of you; your ἐν εν in εἰρήνῃ ειρηνη peace καὶ και and; even οὐκ ου not ὀφθήσεται οραω view; see ἐν εν in τοῖς ο the ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ἐν εν in πᾶσιν πας all; every τοῖς ο the κακοῖς κακος bad; ugly οἷς ος who; what ἐγώ εγω I εἰμι ειμι be ἐπάγω επαγω instigate; bring on ἐπὶ επι in; on τὸν ο the τόπον τοπος place; locality τοῦτον ουτος this; he καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return τῷ ο the βασιλεῖ βασιλευς monarch; king τὸ ο the ῥῆμα ρημα statement; phrase
22:20 לָכֵן֩ lāḵˌēn לָכֵן therefore הִנְנִ֨י hinnˌî הִנֵּה behold אֹֽסִפְךָ֜ ʔˈōsifᵊḵˈā אסף gather עַל־ ʕal- עַל upon אֲבֹתֶ֗יךָ ʔᵃvōṯˈeʸḵā אָב father וְ wᵊ וְ and נֶאֱסַפְתָּ֣ neʔᵉsaftˈā אסף gather אֶל־ ʔel- אֶל to קִבְרֹתֶיךָ֮ qivrōṯeʸḵˈā קֶבֶר grave בְּ bᵊ בְּ in שָׁלֹום֒ šālôm שָׁלֹום peace וְ wᵊ וְ and לֹא־ lō- לֹא not תִרְאֶ֣ינָה ṯirʔˈeʸnā ראה see עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye בְּ bᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole הָֽ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֲנִ֥י ʔᵃnˌî אֲנִי i מֵבִ֖יא mēvˌî בוא come עַל־ ʕal- עַל upon הַ ha הַ the מָּקֹ֣ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יָּשִׁ֥יבוּ yyāšˌîvû שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king דָּבָֽר׃ dāvˈār דָּבָר word
22:20. idcirco colligam te ad patres tuos et colligeris ad sepulchrum tuum in pace ut non videant oculi tui omnia mala quae inducturus sum super locum istumTherefore I will gather thee to thy fathers, and thou shalt be gathered to thy sepulchre in peace; that thy eyes may not see all the evils which I will bring upon this place.
20. Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place. And they brought the king word again.
22:20. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
22:20. For this reason, I will gather you to your fathers, and you will be gathered to your sepulcher in peace, so that your eyes may not see all the evils that I will bring over this place.”
Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again:

22:20 За это, вот, Я приложу тебя к отцам твоим, и ты положен будешь в гробницу твою в мире, и не увидят глаза твои всего того бедствия, которое Я наведу на место сие. И принесли царю ответ.
22:20
οὐχ ου not
οὕτως ουτως so; this way
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
προστίθημί προστιθημι add; continue
σε σε.1 you
πρὸς προς to; toward
τοὺς ο the
πατέρας πατηρ father
σου σου of you; your
καὶ και and; even
συναχθήσῃ συναγω gather
εἰς εις into; for
τὸν ο the
τάφον ταφος grave
σου σου of you; your
ἐν εν in
εἰρήνῃ ειρηνη peace
καὶ και and; even
οὐκ ου not
ὀφθήσεται οραω view; see
ἐν εν in
τοῖς ο the
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
κακοῖς κακος bad; ugly
οἷς ος who; what
ἐγώ εγω I
εἰμι ειμι be
ἐπάγω επαγω instigate; bring on
ἐπὶ επι in; on
τὸν ο the
τόπον τοπος place; locality
τοῦτον ουτος this; he
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
τῷ ο the
βασιλεῖ βασιλευς monarch; king
τὸ ο the
ῥῆμα ρημα statement; phrase
22:20
לָכֵן֩ lāḵˌēn לָכֵן therefore
הִנְנִ֨י hinnˌî הִנֵּה behold
אֹֽסִפְךָ֜ ʔˈōsifᵊḵˈā אסף gather
עַל־ ʕal- עַל upon
אֲבֹתֶ֗יךָ ʔᵃvōṯˈeʸḵā אָב father
וְ wᵊ וְ and
נֶאֱסַפְתָּ֣ neʔᵉsaftˈā אסף gather
אֶל־ ʔel- אֶל to
קִבְרֹתֶיךָ֮ qivrōṯeʸḵˈā קֶבֶר grave
בְּ bᵊ בְּ in
שָׁלֹום֒ šālôm שָׁלֹום peace
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תִרְאֶ֣ינָה ṯirʔˈeʸnā ראה see
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
בְּ bᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
הָֽ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֲנִ֥י ʔᵃnˌî אֲנִי i
מֵבִ֖יא mēvˌî בוא come
עַל־ ʕal- עַל upon
הַ ha הַ the
מָּקֹ֣ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יָּשִׁ֥יבוּ yyāšˌîvû שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
דָּבָֽר׃ dāvˈār דָּבָר word
22:20. idcirco colligam te ad patres tuos et colligeris ad sepulchrum tuum in pace ut non videant oculi tui omnia mala quae inducturus sum super locum istum
Therefore I will gather thee to thy fathers, and thou shalt be gathered to thy sepulchre in peace; that thy eyes may not see all the evils which I will bring upon this place.
22:20. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
22:20. For this reason, I will gather you to your fathers, and you will be gathered to your sepulcher in peace, so that your eyes may not see all the evils that I will bring over this place.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:20: Thou shalt be gathered into thy grave in peace - During thy life none of these calamities shall fall upon the people, and no adversary shall be permitted to disturb the peace of Judea, and thou shalt die in peace with God. But was Josiah gathered to the grave in peace? Is it not said, Kg2 23:29, that Pharaoh-nechoh slew him at Megiddo? On this we may remark, that the Assyrians and the Jews were at peace; that Josiah might feel it his duty to oppose the Egyptian king going against his friend and ally, and endeavor to prevent him from passing through his territories; and that in his endeavors to oppose him he was mortally wounded at Megiddo: but certainly was not killed there; for his servants put him in his second chariot and brought him to Jerusalem, where he died in peace. See Ch2 35:24. So that, however we take the place here, we shall find that the words of Huldah were true: he did die in peace, and was gathered to his fathers in peace.
From the account in the above chapter, where we have this business detailed, we find that Josiah should not have meddled in the quarrel between the Egyptian and the Assyrian kings, for God had given a commission to the former against the latter; but he did it in error, and suffered for it. But this unfortunate end of this pious man does not at all impeach the credit of Huldah; he died in peace in his own kingdom. He died in peace with God, and there was neither war nor desolation in his land: nor did the king of Egypt proceed any farther against the Jews during his life; for he said, "What have I to do with thee, thou king of Judah? I come not against thee, but the house wherewith I have war; for God commanded me to make haste: forbear then from meddling with God, who is with me, that he destroy thee not. Nevertheless, Josiah would not turn his face from him, and hearkened not to the words of Nechoh, from the mouth of God. And the archers shot at King Josiah: and the king said, Bear me away, for I am sore wounded. And his servants took him out of that chariot, and put him in the second chariot, and they brought him to Jerusalem, and he died and was buried in the sepulcher of his fathers;" Ch2 35:21-24.
It seems as if the Egyptian king had brought his troops by sea to Caesarea, and wished to cross the Jordan about the southern point of the sea of Tiberias, that he might get as speedily as possible into the Assyrian dependencies; and that he took this road, for God, as he said, had commanded him to make haste.
Albert Barnes: Notes on the Bible - 1834
22:20: In peace - The death of Josiah in battle Kg2 23:29 is in verbal contradiction to this prophecy, but not in real opposition to its spirit, which is simply that the pious prince who has sent to inquire of the Lord, shall be gathered to his fathers before the troubles come upon the land which are to result in her utter desolation. Now those troubles were to come, not from Egypt, but from Babylon; and their commencement was not the invasion of Necho in 608 B. C., but that of Nebuchadnezzar three years later. Thus was Josiah "taken away from the evil to come," and died "in peace" before his city had suffered attack from the really formidable enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: I will gather: Gen 25:8; Deu 31:16; Ch1 17:11; Ch2 34:28
thou shalt: During thy life, none of these calamities shall fall upon thee nor thy people; no adversary shall be permitted to disturb the peace of Judea; and thou shalt at last "be gathered into thy grave in peace." Now, though it is stated that Pharaoh-Necho slew him at Megiddo, yet the Assyrians and the Jews were at peace; and though Josiah might feel it his duty to oppose the Egyptian king's going against his friend and ally, and that, in his endeavours to oppose him, he was mortally wounded at Megiddo, yet certainly he was not killed there, but was brought to Jerusalem, where he died in peace.
gathered: Kg2 23:29, Kg2 23:30; Psa 37:37; Isa 57:1, Isa 57:2; Jer 22:10, Jer 22:15, Jer 22:16
Next: 4 Kings (2 Kings) Chapter 23
Carl Friedrich Keil and Franz Delitzsch

To gather to his fathers means merely to let him die, and is generally applied to a peaceful death upon a sick-bed, like the synonymous phrase, to lie with one's fathers; but it is also applied to a violent death by being slain in battle (3Kings 22:40 and 3Kings 22:34), so that there is no difficulty in reconciling this comforting assurance with the slaying of Josiah in battle (4Kings 23:29). בּשׁלום, in peace, i.e., without living to witness the devastation of Jerusalem, as is evident from the words, "thine eyes will not see," etc.
Geneva 1599
Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in (k) peace; and thine eyes shall not see all the evil which I will bring upon this place. And they brought the king word again.
(k) Upon which we may gather that the anger of God is ready against the wicked when God takes his servants out of this world.
John Gill
Behold therefore, I will gather thee unto thy fathers,.... To his godly ancestors, to share with them in eternal life and happiness; otherwise it could be no peculiar favour to die in common, as his fathers did, and be buried in their sepulchres:
and thou shall be gathered into thy grave in peace; in a time of public peace and tranquillity; for though he was slain in battle with the king of Egypt, yet it was what he was personally concerned in, and it was not a public war between the two kingdoms, and his body was carried off by his servants, and was peaceably interred in the sepulchre of his ancestors, 4Kings 23:29, as well as he died in spiritual peace, and entered into eternal peace, which is the end of the perfect and upright man, as he was, Ps 37:37 but this chiefly regards his not living to be distressed with the calamities of his nation and people, as follows:
and thine eyes shall not see all the evil which I will bring upon this place: he being removed first, though it came upon it in the days of his sons:
and they brought the king word again; of what Huldah the prophetess had said unto them.
John Wesley
In peace - That is, in a time of public peace: for otherwise he died in battle. Besides, he died in peace with God, and was by death translated to everlasting peace.