2 Raja-raja 22:1--23:28Konteks
22:1 Josiah was eight years old when he became king, and he reigned for thirty-one years in Jerusalem. 1 His mother 2 was Jedidah, daughter of Adaiah, from Bozkath. 22:2 He did what the Lord approved 3 and followed in his ancestor David’s footsteps; 4 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: 5 22:4 “Go up to Hilkiah the high priest and have him melt down 6 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 7 assigned to the Lord’s temple. They in turn should pay the temple workers to repair it, 8 22:6 including craftsmen, builders, and masons, and should buy wood and chiseled stone for the repair work. 9 22:7 Do not audit the foremen who disburse the silver, for they are honest.” 10
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, 11 “Your servants melted down the silver in the temple 12 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 13 the Lord for me and the people – for all Judah. Find out about 14 the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, 15 because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.” 16
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. 17 (She lived in Jerusalem in the Mishneh 18 district.) They stated their business, 19 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. 20 22:17 This will happen because they have abandoned me and offered sacrifices 21 to other gods, angering me with all the idols they have made. 22 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 23 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. 24 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. 25 You will not have to witness 26 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. 27 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 28 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 29 the covenant before the Lord, agreeing to follow 30 the Lord and to obey his commandments, laws, and rules with all his heart and being, 31 by carrying out the terms 32 of this covenant recorded on this scroll. All the people agreed to keep the covenant. 33
23:4 The king ordered Hilkiah the high priest, the high-ranking priests, 34 and the guards 35 to bring out of the Lord’s temple all the items that were used in the worship of 36 Baal, Asherah, and all the stars of the sky. 37 The king 38 burned them outside of Jerusalem in the terraces 39 of Kidron, and carried their ashes to Bethel. 40 23:5 He eliminated 41 the pagan priests whom the kings of Judah had appointed to offer sacrifices 42 on the high places in the cities of Judah and in the area right around Jerusalem. (They offered sacrifices 43 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. 44 He smashed it to dust and then threw the dust in the public graveyard. 45 23:7 He tore down the quarters 46 of the male cultic prostitutes in the Lord’s temple, where women were weaving shrines 47 for Asherah.
23:8 He brought all the priests from the cities of Judah and ruined 48 the high places where the priests had offered sacrifices, from Geba to Beer Sheba. 49 He tore down the high place of the goat idols 50 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.) 51 23:10 The king 52 ruined Topheth in the Valley of Ben Hinnom so that no one could pass his son or his daughter through the fire to Molech. 53 23:11 He removed from the entrance to the Lord’s temple the statues of horses 54 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.) 55 He burned up the chariots devoted to the sun god. 56 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 57 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, 58 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 59 with human bones.
23:15 He also tore down the altar in Bethel 60 at the high place made by Jeroboam son of Nebat, who encouraged Israel to sin. 61 He burned all the combustible items at that high place and crushed them to dust; including the Asherah pole. 62 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; 63 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 64 turned and saw the grave of the prophet who had foretold this. 65 23:17 He asked, “What is this grave marker I see?” The men from the city replied, “It’s the grave of the prophet 66 who came from Judah and foretold these very things you have done to the altar of Bethel.” 23:18 The king 67 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. 68
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. 69 He did to them what he had done to the high place in Bethel. 70 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 71 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. 72 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 73 the ritual pits used to conjure up spirits, 74 the magicians, personal idols, disgusting images, 75 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 76 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. 77
23:26 Yet the Lord’s great anger against Judah did not subside; he was still infuriated by all the things Manasseh had done. 78 23:27 The Lord announced, “I will also spurn Judah, 79 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.” 80
[22:4] 6 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.
[22:13] 16 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.”
[22:17] 22 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] 24 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.
[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] 47 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 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.
[23:10] 53 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] 55 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.”
[23:12] 57 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] 58 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.
[23:15] 61 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] 62 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 tc The MT is much shorter than this. It reads, “according to the word of the
[23:18] 68 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.
[23:22] 71 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.”
[23:25] 77 tn Heb “and like him there was not a king before him who returned to the