2 Raja-raja 21:25--23:37
Konteks21:25 The rest of Amon’s accomplishments are recorded in the scroll called the Annals of the Kings of Judah. 1 21:26 He was buried 2 in his tomb in the garden of Uzzah, and his son Josiah replaced him as king.
22:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. 3 His mother 4 was Jedidah, daughter of Adaiah, from Bozkath. 22:2 He did what the Lord approved 5 and followed in his ancestor David’s footsteps; 6 he did not deviate to the right or the left.
22:3 In the eighteenth year of King Josiah’s reign, the king sent the scribe Shaphan son of Azaliah, son of Meshullam, to the Lord’s temple with these orders: 7 22:4 “Go up to Hilkiah the high priest and have him melt down 8 the silver that has been brought by the people to the Lord’s temple and has been collected by the guards at the door. 22:5 Have them hand it over to the construction foremen 9 assigned to the Lord’s temple. They in turn should pay the temple workers to repair it, 10 22:6 including craftsmen, builders, and masons, and should buy wood and chiseled stone for the repair work. 11 22:7 Do not audit the foremen who disburse the silver, for they are honest.” 12
22:8 Hilkiah the high priest informed Shaphan the scribe, “I found the law scroll in the Lord’s temple.” Hilkiah gave the scroll to Shaphan and he read it. 22:9 Shaphan the scribe went to the king and reported, 13 “Your servants melted down the silver in the temple 14 and handed it over to the construction foremen assigned to the Lord’s temple.” 22:10 Then Shaphan the scribe told the king, “Hilkiah the priest has given me a scroll.” Shaphan read it out loud before the king. 22:11 When the king heard the words of the law scroll, he tore his clothes. 22:12 The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, 22:13 “Go, seek an oracle from 15 the Lord for me and the people – for all Judah. Find out about 16 the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, 17 because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.” 18
22:14 So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. 19 (She lived in Jerusalem in the Mishneh 20 district.) They stated their business, 21 22:15 and she said to them: “This is what the Lord God of Israel says: ‘Say this to the man who sent you to me: 22:16 “This is what the Lord says: ‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read. 22 22:17 This will happen because they have abandoned me and offered sacrifices 23 to other gods, angering me with all the idols they have made. 24 My anger will ignite against this place and will not be extinguished!’” 22:18 Say this to the king of Judah, who sent you to seek an oracle from the Lord: “This is what the Lord God of Israel says concerning the words you have heard: 22:19 ‘You displayed a sensitive spirit 25 and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. 26 You tore your clothes and wept before me, and I have heard you,’ says the Lord. 22:20 ‘Therefore I will allow you to die and be buried in peace. 27 You will not have to witness 28 all the disaster I will bring on this place.’”’” Then they reported back to the king.
23:1 The king summoned all the leaders of Judah and Jerusalem. 29 23:2 The king went up to the Lord’s temple, accompanied by all the people of Judah, all the residents of Jerusalem, the priests, and the prophets. All the people were there, from the youngest to the oldest. He read aloud 30 all the words of the scroll of the covenant that had been discovered in the Lord’s temple. 23:3 The king stood by the pillar and renewed 31 the covenant before the Lord, agreeing to follow 32 the Lord and to obey his commandments, laws, and rules with all his heart and being, 33 by carrying out the terms 34 of this covenant recorded on this scroll. All the people agreed to keep the covenant. 35
23:4 The king ordered Hilkiah the high priest, the high-ranking priests, 36 and the guards 37 to bring out of the Lord’s temple all the items that were used in the worship of 38 Baal, Asherah, and all the stars of the sky. 39 The king 40 burned them outside of Jerusalem in the terraces 41 of Kidron, and carried their ashes to Bethel. 42 23:5 He eliminated 43 the pagan priests whom the kings of Judah had appointed to offer sacrifices 44 on the high places in the cities of Judah and in the area right around Jerusalem. (They offered sacrifices 45 to Baal, the sun god, the moon god, the constellations, and all the stars in the sky.) 23:6 He removed the Asherah pole from the Lord’s temple and took it outside Jerusalem to the Kidron Valley, where he burned it. 46 He smashed it to dust and then threw the dust in the public graveyard. 47 23:7 He tore down the quarters 48 of the male cultic prostitutes in the Lord’s temple, where women were weaving shrines 49 for Asherah.
23:8 He brought all the priests from the cities of Judah and ruined 50 the high places where the priests had offered sacrifices, from Geba to Beer Sheba. 51 He tore down the high place of the goat idols 52 situated at the entrance of the gate of Joshua, the city official, on the left side of the city gate. 23:9 (Now the priests of the high places did not go up to the altar of the Lord in Jerusalem, but they did eat unleavened cakes among their fellow priests.) 53 23:10 The king 54 ruined Topheth in the Valley of Ben Hinnom so that no one could pass his son or his daughter through the fire to Molech. 55 23:11 He removed from the entrance to the Lord’s temple the statues of horses 56 that the kings of Judah had placed there in honor of the sun god. (They were kept near the room of Nathan Melech the eunuch, which was situated among the courtyards.) 57 He burned up the chariots devoted to the sun god. 58 23:12 The king tore down the altars the kings of Judah had set up on the roof of Ahaz’s upper room, as well as the altars Manasseh had set up in the two courtyards of the Lord’s temple. He crushed them up 59 and threw the dust in the Kidron Valley. 23:13 The king ruined the high places east of Jerusalem, south of the Mount of Destruction, 60 that King Solomon of Israel had built for the detestable Sidonian goddess Astarte, the detestable Moabite god Chemosh, and the horrible Ammonite god Milcom. 23:14 He smashed the sacred pillars to bits, cut down the Asherah pole, and filled those shrines 61 with human bones.
23:15 He also tore down the altar in Bethel 62 at the high place made by Jeroboam son of Nebat, who encouraged Israel to sin. 63 He burned all the combustible items at that high place and crushed them to dust; including the Asherah pole. 64 23:16 When Josiah turned around, he saw the tombs there on the hill. So he ordered the bones from the tombs to be brought; 65 he burned them on the altar and defiled it. This fulfilled the Lord’s announcement made by the prophet while Jeroboam stood by the altar during a festival. King Josiah 66 turned and saw the grave of the prophet who had foretold this. 67 23:17 He asked, “What is this grave marker I see?” The men from the city replied, “It’s the grave of the prophet 68 who came from Judah and foretold these very things you have done to the altar of Bethel.” 23:18 The king 69 said, “Leave it alone! No one must touch his bones.” So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him. 70
23:19 Josiah also removed all the shrines on the high places in the cities of Samaria. The kings of Israel had made them and angered the Lord. 71 He did to them what he had done to the high place in Bethel. 72 23:20 He sacrificed all the priests of the high places on the altars located there, and burned human bones on them. Then he returned to Jerusalem.
23:21 The king ordered all the people, “Observe the Passover of the Lord your God, as prescribed in this scroll of the covenant.” 23:22 He issued this edict because 73 a Passover like this had not been observed since the days of the judges; it was neglected for the entire period of the kings of Israel and Judah. 74 23:23 But in the eighteenth year of King Josiah’s reign, such a Passover of the Lord was observed in Jerusalem.
23:24 Josiah also got rid of 75 the ritual pits used to conjure up spirits, 76 the magicians, personal idols, disgusting images, 77 and all the detestable idols that had appeared in the land of Judah and in Jerusalem. In this way he carried out the terms of the law 78 recorded on the scroll that Hilkiah the priest had discovered in the Lord’s temple. 23:25 No king before or after repented before the Lord as he did, with his whole heart, soul, and being in accordance with the whole law of Moses. 79
23:26 Yet the Lord’s great anger against Judah did not subside; he was still infuriated by all the things Manasseh had done. 80 23:27 The Lord announced, “I will also spurn Judah, 81 just as I spurned Israel. I will reject this city that I chose – both Jerusalem and the temple, about which I said, “I will live there.” 82
23:28 The rest of the events of Josiah’s reign and all his accomplishments are recorded in the scroll called the Annals of the Kings of Judah. 83 23:29 During Josiah’s reign Pharaoh Necho king of Egypt marched toward 84 the Euphrates River to help the king of Assyria. King Josiah marched out to fight him, but Necho 85 killed him at Megiddo 86 when he saw him. 23:30 His servants transported his dead body 87 from Megiddo in a chariot and brought it to Jerusalem, where they buried him in his tomb. The people of the land took Josiah’s son Jehoahaz, poured olive oil on his head, 88 and made him king in his father’s place.
23:31 Jehoahaz was twenty-three years old when he became king, and he reigned three months in Jerusalem. 89 His mother 90 was Hamutal the daughter of Jeremiah, from Libnah. 23:32 He did evil in the sight of 91 the Lord as his ancestors had done. 92 23:33 Pharaoh Necho imprisoned him in Riblah in the land of Hamath and prevented him from ruling in Jerusalem. 93 He imposed on the land a special tax 94 of one hundred talents 95 of silver and a talent of gold. 23:34 Pharaoh Necho made Josiah’s son Eliakim king in Josiah’s place, and changed his name to Jehoiakim. He took Jehoahaz to Egypt, where he died. 96 23:35 Jehoiakim paid Pharaoh the required amount of silver and gold, but to meet Pharaoh’s demands Jehoiakim had to tax the land. He collected an assessed amount from each man among the people of the land in order to pay Pharaoh Necho. 97
23:36 Jehoiakim was twenty-five years old when he became king, and he reigned for eleven years in Jerusalem. 98 His mother was Zebidah the daughter of Pedaiah, from Rumah. 23:37 He did evil in the sight of 99 the Lord as his ancestors had done.
2 Raja-raja 23:2
Konteks23:2 The king went up to the Lord’s temple, accompanied by all the people of Judah, all the residents of Jerusalem, the priests, and the prophets. All the people were there, from the youngest to the oldest. He read aloud 100 all the words of the scroll of the covenant that had been discovered in the Lord’s temple.
2 Raja-raja 1:1-18
Konteks1:1 After Ahab died, Moab rebelled against Israel. 101 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 102 and was injured. He sent messengers with these orders, 103 “Go, ask 104 Baal Zebub, 105 the god of Ekron, if I will survive this injury.”
1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. 106 1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.
1:5 When the messengers returned to the king, 107 he asked them, “Why have you returned?” 1:6 They replied, 108 “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. 109 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 110 asked them, “Describe the appearance 111 of this man who came up to meet you and told you these things.” 1:8 They replied, 112 “He was a hairy man 113 and had a leather belt 114 tied around his waist.” The king 115 said, “He is Elijah the Tishbite.”
1:9 The king 116 sent a captain and his fifty soldiers 117 to retrieve Elijah. 118 The captain 119 went up to him, while he was sitting on the top of a hill. 120 He told him, “Prophet, 121 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 122 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 123 from the sky and consumed him and his fifty soldiers.
1:11 The king 124 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 125 “Prophet, this is what the king says, ‘Come down at once!’” 126 1:12 Elijah replied to them, 127 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 128 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 129 sent a third captain and his fifty soldiers. This third captain went up and fell 130 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours. 1:14 Indeed, 131 fire came down from the sky and consumed the two captains who came before me, along with their men. 132 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 133 with him to the king.
1:16 Elijah 134 said to the king, 135 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 136 Therefore you will not leave the bed you lie on, for you will certainly die.’” 137
1:17 He died just as the Lord had prophesied through Elijah. 138 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 139 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 140
2 Raja-raja 1:1
Konteks
[21:25] 1 tc Heb “As for the rest of the things of Amon which he did, are they not written on the scroll of the events of the days of the kings of Judah?” Many Hebrew
[21:26] 2 tn Heb “he buried him.” Here “he” probably refers to Amon’s son Josiah.
[22:1] 3 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[22:1] 4 tn Heb “the name of his mother.”
[22:2] 5 tn Heb “he did what was proper in the eyes of the
[22:2] 6 tn Heb “and walked in all the way of David his father.”
[22:3] 7 tn Heb “with these orders, saying.”
[22:4] 8 tc The MT has וְיַתֵּם (vÿyattem), “and let them add up” (Hiphil of תָּמָם [tammam], “be complete”), but the appearance of הִתִּיכוּ (hitikhu), “they melted down” (Hiphil of נָתַךְ [natakh], “pour out”) in v. 9 suggests that the verb form should be emended to וְיַתֵּךְ (vÿyattekh), “and let him melt down” (a Hiphil of נָתַךְ [natakh]). For a discussion of this and other options see M. Cogan and H. Tadmor, II Kings (AB), 281.
[22:5] 9 tn Heb “doers of the work.”
[22:5] 10 tn Heb “and let them give it to the doers of the work who are in the house of the
[22:6] 11 tn Heb “and to buy wood and chiseled stone to repair the house.”
[22:7] 12 tn Heb “only the silver that is given into their hand should not be reckoned with them, for in faithfulness they are acting.”
[22:9] 13 tn Heb “returned the king a word and said.”
[22:9] 14 tn Heb “that was found in the house.”
[22:13] 15 tn Or “inquire of.”
[22:13] 16 tn Heb “concerning.”
[22:13] 17 tn Heb “for great is the anger of the
[22:13] 18 tn Heb “by doing all that is written concerning us.” Perhaps עָלֵינוּ (’alenu), “concerning us,” should be altered to עָלָיו (’alav), “upon it,” in which case one could translate, “by doing all that is written in it.”
[22:14] 19 tn Heb “the keeper of the clothes.”
[22:14] 20 tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.
[22:14] 21 tn Heb “and they spoke to her.”
[22:16] 22 tn Heb “all the words of the scroll which the king of Judah has read.”
[22:17] 23 tn Or “burned incense.”
[22:17] 24 tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”
[22:19] 25 tn Heb “Because your heart was tender.”
[22:19] 26 tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.
[22:20] 27 tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”
[22:20] 28 tn Heb “your eyes will not see.”
[23:1] 29 tn Heb “and the king sent and all the elders of Judah and Jerusalem gathered to him.”
[23:1] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:2] 30 tn Heb “read in their ears.”
[23:3] 31 tn Heb “cut,” that is, “made, agreed to.”
[23:3] 32 tn Heb “walk after.”
[23:3] 35 tn Heb “stood in the covenant.”
[23:4] 36 tn Heb “the priests of the second [rank],” that is, those ranked just beneath Hilkiah.
[23:4] 37 tn Or “doorkeepers.”
[23:4] 39 tn Heb “all the host of heaven” (also in v. 5).
[23:4] 40 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:4] 41 tn Or “fields.” For a defense of the translation “terraces,” see M. Cogan and H. Tadmor, II Kings (AB), 285.
[23:4] 42 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:5] 43 tn Perhaps, “destroyed.”
[23:5] 44 tn Or “burn incense.”
[23:5] 45 tn Or “burned incense.”
[23:6] 46 tn Heb “and he burned it in the Kidron Valley.”
[23:6] 47 tc Heb “on the grave of the sons of the people.” Some Hebrew, Greek, Syriac, Aramaic, and Latin witnesses read the plural “graves.”
[23:6] tn The phrase “sons of the people” refers here to the common people (see BDB 766 s.v. עַם), as opposed to the upper classes who would have private tombs.
[23:7] 48 tn Or “cubicles.” Heb “houses.”
[23:7] 49 tn Heb “houses.” Perhaps tent-shrines made from cloth are in view (see BDB 109 s.v. בַּיִת). M. Cogan and H. Tadmor (II Kings [AB], 286) understand this as referring to clothes made for images of the goddess.
[23:8] 50 tn Heb “defiled; desecrated,” that is, “made ritually unclean and unusable.”
[23:8] 51 sn These towns marked Judah’s northern and southern borders, respectively, at the time of Josiah.
[23:8] 52 tc The Hebrew text reads “the high places of the gates,” which is problematic in that the rest of the verse speaks of a specific gate. The translation assumes an emendation to בָּמוֹת הַשְּׁעָרִים (bamot hashÿ’arim), “the high place of the goats” (that is, goat idols). Worship of such images is referred to in Lev 17:7 and 2 Chr 11:15. For a discussion of the textual issue, see M. Cogan and H. Tadmor, II Kings (AB), 286-87.
[23:9] 53 tn Heb “their brothers.”
[23:10] 54 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:10] 55 sn Attempts to identify this deity with a god known from the ancient Near East have not yet yielded a consensus. For brief discussions see M. Cogan and H. Tadmor II Kings (AB), 288 and HALOT 592 s.v. מֹלֶךְ. For more extensive studies see George C. Heider, The Cult of Molek, and John Day, Molech: A God of Human Sacrifice in the Old Testament.
[23:11] 56 tn The MT simply reads “the horses.” The words “statues of” have been supplied in the translation for clarity.
[23:11] 57 tn Heb “who/which was in the […?].” The meaning of the Hebrew term פַּרְוָרִים (parvarim), translated here “courtyards,” is uncertain. The relative clause may indicate where the room was located or explain who Nathan Melech was, “the eunuch who was in the courtyards.” See M. Cogan and H. Tadmor, II Kings (AB), 288-89, who translate “the officer of the precincts.”
[23:11] 58 tn Heb “and the chariots of the sun he burned with fire.”
[23:12] 59 tc The MT reads, “he ran from there,” which makes little if any sense in this context. Some prefer to emend the verbal form (Qal of רוּץ [ruts], “run”) to a Hiphil of רוּץ with third plural suffix and translate, “he quickly removed them” (see BDB 930 s.v. רוּץ, and M. Cogan and H. Tadmor, II Kings [AB], 289). The suffix could have been lost in MT by haplography (note the mem [מ] that immediately follows the verb on the form מִשֳׁם, misham, “from there”). Another option, the one reflected in the translation, is to emend the verb to a Piel of רָצַץ (ratsats), “crush,” with third plural suffix.
[23:13] 60 sn This is a derogatory name for the Mount of Olives, involving a wordplay between מָשְׁחָה (mashÿkhah), “anointing,” and מַשְׁחִית (mashÿkhit), “destruction.” See HALOT 644 s.v. מַשְׁחִית and M. Cogan and H. Tadmor, II Kings (AB), 289.
[23:14] 61 tn Heb “their places.”
[23:15] 62 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:15] 63 tn Heb “And also the altar that is in Bethel, the high place that Jeroboam son of Nebat who encouraged Israel to sin, also that altar and the high place he tore down.” The more repetitive Hebrew text is emphatic.
[23:15] 64 tn Heb “he burned the high place, crushing to dust, and he burned the Asherah pole.” High places per se are never referred to as being burned elsewhere. בָּמָה (bamah) here stands by metonymy for the combustible items located on the high place. See M. Cogan and H. Tadmor, II Kings (AB), 289.
[23:16] 65 tn Heb “and he sent and took the bones from the tombs.”
[23:16] 66 tn Heb “the king”; this has been specified as “King Josiah” in the translation for clarity (cf. TEV, CEV, NLT).
[23:16] 67 tc The MT is much shorter than this. It reads, “according to the word of the
[23:16] sn This recalls the prophecy recorded in 1 Kgs 13:2.
[23:17] 68 tn Heb “man of God.”
[23:18] 69 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[23:18] 70 tn Heb “and they left undisturbed his bones, the bones of the prophet who came from Samaria.” If the phrase “the bones of the prophet” were appositional to “his bones,” one would expect the sentence to end “from Judah” (see v. 17). Apparently the “prophet” referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30-31). One expects the text to read “from Bethel,” but “Samaria” (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.
[23:19] 71 tc Heb “which the kings of Israel had made, angering.” The object has been accidentally omitted in the MT. It appears in the LXX, Syriac, and Vulgate versions.
[23:19] 72 tn Heb “and he did to them according to all the deeds he had done in Bethel.”
[23:19] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[23:22] 73 tn The Hebrew text has simply “because.” The translation attempts to reflect more clearly the logical connection between the king’s order and the narrator’s observation. Another option is to interpret כִּי (ki) as asseverative and translate, “indeed.”
[23:22] 74 tn Heb “because there had not been observed [one] like this Passover from the days of the judges who judged Israel and all the days of the kings of Israel and the kings of Judah.”
[23:24] 75 tn Here בִּעֵר (bi’er) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. בער.
[23:24] 76 sn See the note at 2 Kgs 21:6.
[23:24] 77 sn See the note at 1 Kgs 15:12.
[23:24] 78 tn Heb “carrying out the words of the law.”
[23:25] 79 tn Heb “and like him there was not a king before him who returned to the
[23:25] sn The description of Josiah’s devotion as involving his whole “heart, soul, and being” echoes the language of Deut 6:5.
[23:26] 80 tn Heb “Yet the
[23:27] 81 tn Heb “Also Judah I will turn away from my face.”
[23:27] 82 tn Heb “My name will be there.”
[23:28] 83 tn Heb “As for the rest of the events of Josiah, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”
[23:29] 84 tn Heb “went up to.” The idiom עַל…עָלָה (’alah …’al) can sometimes mean “go up against,” but here it refers to Necho’s attempt to aid the Assyrians in their struggle with the Babylonians.
[23:29] 85 tn Heb “he”; the referent (Necho) has been specified in the translation for clarity.
[23:29] 86 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[23:30] 87 tn Heb “him, dead.”
[23:30] 88 tn Or “anointed him.”
[23:31] 89 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:31] 90 tn Heb “the name of his mother.”
[23:32] 91 tn Heb “in the eyes of.”
[23:32] 92 tn Heb “according to all which his fathers had done.”
[23:33] 93 tc The consonantal text (Kethib) has “when [he was] ruling in Jerusalem,” but the marginal reading (Qere), which has support from Hebrew, Greek, Aramaic, and Latin witnesses, has “[preventing him] from ruling in Jerusalem.”
[23:33] 95 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 7,500 pounds of silver and 75 pounds of gold (cf. NCV, NLT); CEV “almost four tons of silver and about seventy-five pounds of gold.”
[23:34] 96 tn Heb “and he took Jehoahaz, and he came to Egypt and he died there.”
[23:35] 97 tn Heb “And the silver and the gold Jehoiakim gave to Pharaoh, but he taxed the land to give the silver at the command of Pharaoh, [from] each according to his tax he collected the silver and the gold, from the people of the land, to give to Pharaoh Necho.”
[23:36] 98 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[23:37] 99 tn Heb “in the eyes of.”
[23:2] 100 tn Heb “read in their ears.”
[1:1] 101 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 102 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 103 tn Heb “and he sent messengers and said to them.”
[1:2] 104 tn That is, “seek an oracle from.”
[1:2] 105 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[1:3] 106 tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.
[1:5] sn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord’s message is omitted; we only here of it as the messengers report what happened to the king.
[1:6] 108 tn Heb “said to him.”
[1:6] 109 tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).
[1:7] 110 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 111 tn Heb “What was the manner…?”
[1:8] 112 tn Heb “said to him.”
[1:8] 113 tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).
[1:8] 114 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 115 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 116 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 117 tn Heb “officer of fifty and his fifty.”
[1:9] 119 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 120 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 121 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 122 tn Heb “answered and said to the officer of fifty.”
[1:10] 123 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 124 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 125 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 126 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 127 tc Two medieval Hebrew
[1:12] 128 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 129 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 130 tn Heb “went up and approached and kneeled.”
[1:14] 132 tn Heb “their fifty.”
[1:15] 133 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 134 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 135 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 136 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 137 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 138 tn Heb “according to the word of the
[1:17] 139 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 140 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[1:1] 141 sn This statement may fit better with the final paragraph of 1 Kgs 22.
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