2 Kings 22 | |
---|---|
Book | Second Book of Kings |
Hebrew Bible part | Nevi'im |
Order in the Hebrew part | 4 |
Category | Former Prophets |
Christian Bible part | Old Testament |
Order in the Christian part | 12 |
2 Kings 22 is the twenty-second chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3] This chapter records the events during the reign of Josiah, the king of Judah, especially the discovery of the Book of the Law ( Torah) during the renovation of the Temple in Jerusalem. [4]
This chapter was originally written in the Hebrew language. It is divided into 20 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), Aleppo Codex (10th century), and Codex Leningradensis (1008). [5]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century). [6] [a]
A parallel pattern of sequence is observed in the final sections of 2 Kings between 2 Kings 11–20 and 2 Kings 21–25, as follows: [9]
2 Kings 22–23:30 mainly contains the story of Josiah's actions of his eighteenth year (22:3; 23:23) and the discovery of the book of the law (22:8-10; 23:24) as grouped based on five royal initiatives (using distinct verbs "send" and "command"): [10]
The account of Josiah ben Amon as the king of Judah is bracketed by the introductory regnal form in 2 Kings 22:1–2 and the concluding regnal form in 2 Kings 23:28–30, as the body in 2 Kings 22:3–23:27 highlights the religious reform and national restoration. [11] [12] The life of Josiah shows some similarities to the life of Joash, king of Judah, in that: [9]
In 625 BCE Babylon achieved independence under Nabopolassar and in 612 BCE took the Assyrian capital Nineveh. This situation enables the kingdom of Judah, not under the threat of the Assyrians anymore, could make internal changes, including religious reforms. [13]
Verses 3–7 records the instruction of Josiah, through the scribe Shaphan ben Azaliah ben Meshullam, to the high priest Hilkiah to lead the renovation of the Temple in Jerusalem. [11]
Hilkiah reported to Shaphan about the discovery of a book of Torah in the temple during the renovations.( verse 8; cf. 2 Kings 12). [13] Critical studies suggest that the discovered book was Deuteronomy or its core (Deuteronomy 6ab–28), which contains the speech made by Moses shortly before his death and might include some older materials as well. The closing admonitions ( Deuteronomy 28), the strict demand for the exclusive worship of YHWH ( Deuteronomy 6:5) and the cultic veneration of YHWH alone in the central holy site of Jerusalem ( Deuteronomy 12) would impress Josiah, and rules such as the social laws of Deuteronomy (e.g. Deuteronomy 15: 24) would become state law during his reign. [13] Shaphan's report to King Josiah concerning the discovery of the Torah scroll and read the document ( verses 9–10), causing Josiah's distress on hearing the words and his command to a delegation including Hilkiah the priest, Shaphan the scribe, and others to make an inquiry of YHWH to determine the significance of this discovery ( verses 11–13), which led them to the home of the prophetess, Huldah, wife of Shallum ben Harhas, the keeper of garments. [18]
The prophetess Huldah pointed out the inevitability that the kingdom of Judah would suffer destruction because of the people's apostasy, although she showed supports for Josiah's reforms and indicated that Josiah's righteousness would earn him a peaceful death before the catastrophe struck. [13] [29]
Two ostraca were found in 1997 (Shlomo Moussaieff #1 and #2) that seems to strengthen the evidence for a temple renovation during the reign of Josiah (see Bordreuil, Israel, and Pardee 1996 [32] and 1998 [33]), [13] [34] but these artifacts did not come from regular excavations, so there is a suspicion of modern forgery. [35] The first ostracon has a five-line inscription that records a royal contribution of three shekel of silver by a king ʾAshyahu to the temple of Yahweh to be made through a royal functionary named Zakaryahu, dated by palaeography to the time of Josiah. [36] The name "Ashyahu" is determined as a short form of Yo’shiyahu ("Josiah"). [37] [38] The second ostracon contains a widow's plea about an inheritance which mentions Josiah's name and a short quote from Psalm 22:11. [39]
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2 Kings 22 | |
---|---|
Book | Second Book of Kings |
Hebrew Bible part | Nevi'im |
Order in the Hebrew part | 4 |
Category | Former Prophets |
Christian Bible part | Old Testament |
Order in the Christian part | 12 |
2 Kings 22 is the twenty-second chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. [1] [2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. [3] This chapter records the events during the reign of Josiah, the king of Judah, especially the discovery of the Book of the Law ( Torah) during the renovation of the Temple in Jerusalem. [4]
This chapter was originally written in the Hebrew language. It is divided into 20 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), Aleppo Codex (10th century), and Codex Leningradensis (1008). [5]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century). [6] [a]
A parallel pattern of sequence is observed in the final sections of 2 Kings between 2 Kings 11–20 and 2 Kings 21–25, as follows: [9]
2 Kings 22–23:30 mainly contains the story of Josiah's actions of his eighteenth year (22:3; 23:23) and the discovery of the book of the law (22:8-10; 23:24) as grouped based on five royal initiatives (using distinct verbs "send" and "command"): [10]
The account of Josiah ben Amon as the king of Judah is bracketed by the introductory regnal form in 2 Kings 22:1–2 and the concluding regnal form in 2 Kings 23:28–30, as the body in 2 Kings 22:3–23:27 highlights the religious reform and national restoration. [11] [12] The life of Josiah shows some similarities to the life of Joash, king of Judah, in that: [9]
In 625 BCE Babylon achieved independence under Nabopolassar and in 612 BCE took the Assyrian capital Nineveh. This situation enables the kingdom of Judah, not under the threat of the Assyrians anymore, could make internal changes, including religious reforms. [13]
Verses 3–7 records the instruction of Josiah, through the scribe Shaphan ben Azaliah ben Meshullam, to the high priest Hilkiah to lead the renovation of the Temple in Jerusalem. [11]
Hilkiah reported to Shaphan about the discovery of a book of Torah in the temple during the renovations.( verse 8; cf. 2 Kings 12). [13] Critical studies suggest that the discovered book was Deuteronomy or its core (Deuteronomy 6ab–28), which contains the speech made by Moses shortly before his death and might include some older materials as well. The closing admonitions ( Deuteronomy 28), the strict demand for the exclusive worship of YHWH ( Deuteronomy 6:5) and the cultic veneration of YHWH alone in the central holy site of Jerusalem ( Deuteronomy 12) would impress Josiah, and rules such as the social laws of Deuteronomy (e.g. Deuteronomy 15: 24) would become state law during his reign. [13] Shaphan's report to King Josiah concerning the discovery of the Torah scroll and read the document ( verses 9–10), causing Josiah's distress on hearing the words and his command to a delegation including Hilkiah the priest, Shaphan the scribe, and others to make an inquiry of YHWH to determine the significance of this discovery ( verses 11–13), which led them to the home of the prophetess, Huldah, wife of Shallum ben Harhas, the keeper of garments. [18]
The prophetess Huldah pointed out the inevitability that the kingdom of Judah would suffer destruction because of the people's apostasy, although she showed supports for Josiah's reforms and indicated that Josiah's righteousness would earn him a peaceful death before the catastrophe struck. [13] [29]
Two ostraca were found in 1997 (Shlomo Moussaieff #1 and #2) that seems to strengthen the evidence for a temple renovation during the reign of Josiah (see Bordreuil, Israel, and Pardee 1996 [32] and 1998 [33]), [13] [34] but these artifacts did not come from regular excavations, so there is a suspicion of modern forgery. [35] The first ostracon has a five-line inscription that records a royal contribution of three shekel of silver by a king ʾAshyahu to the temple of Yahweh to be made through a royal functionary named Zakaryahu, dated by palaeography to the time of Josiah. [36] The name "Ashyahu" is determined as a short form of Yo’shiyahu ("Josiah"). [37] [38] The second ostracon contains a widow's plea about an inheritance which mentions Josiah's name and a short quote from Psalm 22:11. [39]
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