2 Chronicles / Chapter 34

2 Chronicles 34

33 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

Josiah is eight years old when he becomes king and reigns thirty-one years in Jerusalem. He does what is right in the eyes of the LORD and walks in the ways of David his ancestor, turning neither to the right nor to the left. In the eighth year of his reign, while he is still young, he begins to seek the God of David his ancestor. In the twelfth year he begins to purge Judah and Jerusalem of the high places, the Asherah poles, the carved images, and the metal images. They tear down the altars of the Baals in his presence. The incense altars that stand above them he cuts down. The Asherah poles, the carved images, and the metal images he shatters, grinds to dust, and scatters on the graves of those who sacrificed to them. He burns the bones of the priests on their altars, purging Judah and Jerusalem. In the cities of Manasseh, Ephraim, and Simeon, even as far as Naphtali and their ruins all around, he tears down the altars, beats the Asherah poles and carved images to powder, and cuts down all the incense altars throughout all the land of Israel. Then he returns to Jerusalem. In the eighteenth year of his reign, when he has purged the land and the Temple, he sends Shaphan son of Azaliah, Maaseiah the governor of the city, and Joah son of Joahaz the recorder to repair the house of the LORD his God. They come to Hilkiah the high priest and deliver the money that has been brought into the house of God, which the Levite doorkeepers have collected from Manasseh, Ephraim, the entire remnant of Israel, all Judah, Benjamin, and the inhabitants of Jerusalem. They give it to the workers who have oversight of the house of the LORD, and the workers use it for repairing and restoring the house — they give it to the carpenters and builders to purchase hewn stone and timber for joists and beams for the buildings that the kings of Judah had let go to ruin. The men work faithfully. Their overseers are Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to direct the work. The Levites are all skilled with musical instruments. They also oversee the laborers and direct all the workers from task to task. Some of the Levites serve as scribes, officials, and gatekeepers. While they are bringing out the money that had been brought into the house of the LORD, Hilkiah the priest finds the Book of the Law of the LORD given through Moses. Hilkiah tells Shaphan the scribe, 'I have found the Book of the Law in the house of the LORD.' Hilkiah gives the book to Shaphan. Shaphan brings the book to the king and also reports: 'Everything committed to your servants they are doing. They have poured out the money found in the house of the LORD and put it into the hands of the overseers and workers.' Then Shaphan the scribe tells the king, 'Hilkiah the priest has given me a book.' Shaphan reads from it before the king. When the king hears the words of the law, he tears his garments. The king commands Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah the king's servant: 'Go, inquire of the LORD for me and for those remaining in Israel and in Judah concerning the words of the book that has been found. For great is the wrath of the LORD that is poured out upon us, because our fathers did not keep the word of the LORD, to act according to all that is written in this book.' Hilkiah and those the king sends go to Huldah the prophetess, wife of Shallum son of Tokhath son of Hasrah, keeper of the wardrobe — she dwells in Jerusalem in the Second Quarter. They speak to her accordingly. She says to them, 'Thus says the LORD, the God of Israel: Tell the man who sent you to me, Thus says the LORD: I am about to bring disaster upon this place and upon its inhabitants — all the curses written in the book that was read before the king of Judah — because they have abandoned me and burned incense to other gods, provoking me with all the works of their hands. My wrath will be poured out on this place and will not be quenched. But to the king of Judah who sent you to inquire of the LORD, thus shall you say to him: Thus says the LORD, the God of Israel, concerning the words that you have heard — because your heart was tender and you humbled yourself before God when you heard his words against this place and its inhabitants, and you humbled yourself before me and tore your garments and wept before me, I also have heard you, declares the LORD. I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the disaster that I am bringing upon this place and its inhabitants.' They bring the word back to the king. Then the king sends and gathers all the elders of Judah and Jerusalem. The king goes up to the house of the LORD with all the people of Judah, the inhabitants of Jerusalem, the priests, the Levites, and all the people both great and small. He reads in their hearing all the words of the Book of the Covenant that was found in the house of the LORD. The king stands in his place and makes a covenant before the LORD, to walk after the LORD and to keep his commandments, his testimonies, and his statutes with all his heart and all his soul, to perform the words of the covenant written in this book. He causes everyone in Jerusalem and Benjamin to stand to it. The inhabitants of Jerusalem act according to the covenant of God, the God of their fathers. Josiah removes all the abominations from all the territory belonging to the people of Israel and makes everyone in Israel serve the LORD their God. All his days they do not turn from following the LORD, the God of their fathers.

What Makes This Chapter Remarkable

The Chronicler reshapes the Josiah narrative with a significantly different chronology from 2 Kings 22-23. Where Kings places the reform after the book discovery (in the eighteenth year), Chronicles places the beginning of Josiah's seeking God in his eighth year (age sixteen) and the purge in his twelfth year (age twenty) — six years before the book discovery. This chronological shift is theologically significant: Josiah does not need a book to know that idolatry is wrong. He begins seeking God as a teenager, begins reform as a young adult, and finds the book as a mature king. The discovery of the Book of the Law (sefer ha-Torah, identified by most scholars as some form of Deuteronomy) in the Temple storerooms is one of the most consequential moments in biblical history. It provides scriptural authority for the reform already underway. The consultation of Huldah the prophetess (verses 22-28) is remarkable: in a society with prominent male prophets (Jeremiah is already active), the king's officials seek out a woman to interpret the discovered text. Huldah speaks with full prophetic authority, beginning with the messenger formula ko amar YHWH. Her oracle distinguishes between the irreversible judgment on the nation and the personal mercy extended to Josiah because his heart was tender (rakh levavekha) and he humbled himself (va-tikkana).

Translation Friction

The chronological discrepancy between Chronicles and Kings is the most significant. In 2 Kings 22, the reform begins only after the book is discovered (eighteenth year). In 2 Chronicles 34, Josiah begins seeking God in year eight and reforming in year twelve, with the book found in year eighteen as confirmation of what he has already been doing. Some scholars argue the Chronicler has access to additional historical data; others see a theological restructuring that makes Josiah's piety intrinsic rather than text-dependent. The extension of the reform to Manasseh, Ephraim, Simeon, and Naphtali (verse 6) raises the same territorial questions as Hezekiah's reforms — the northern territories were under Assyrian provincial administration, though Assyrian power was weakening rapidly by 628 BCE (Josiah's twelfth year). The identification of the Book of the Law remains debated: most identify it with some form of Deuteronomy (perhaps chapters 12-26), though some argue for a larger portion of the Torah.

Connections

Josiah's reforms connect to and complete those of Hezekiah (2 Chronicles 29-31), forming a pair of reforming kings who bookend the disastrous reign of Manasseh. The discovery of the Book of the Law connects to Deuteronomy's command to keep the law before the king (Deuteronomy 17:18-19). The consultation of Huldah connects to other instances of prophetic mediation of divine will (Nathan before David, Ahijah before Jeroboam). The covenant renewal ceremony (verses 29-32) echoes Moses' covenant at Sinai (Exodus 24), Joshua's covenant at Shechem (Joshua 24), and Hezekiah's covenant renewal (2 Chronicles 29:10). Huldah's prophecy that Josiah will be 'gathered to his grave in peace' (verse 28) has been debated since he dies in battle at Megiddo (35:22-24) — 'peace' may mean before the national catastrophe, not in the manner of death. The phrase 'Book of the Covenant' (sefer ha-berit, verse 30) connects to Exodus 24:7, where Moses reads the sefer ha-berit at Sinai.

2 Chronicles 34:1

בֶּן־שְׁמוֹנֶ֤ה שָׁנִים֙ יֹאשִׁיָּ֣הוּ בְמׇלְכ֔וֹ וּשְׁלֹשִׁ֤ים וְאַחַת֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָֽ͏ִם׃

Josiah was eight years old when he became king, and he reigned thirty-one years in Jerusalem.

KJV Josiah was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years.

Notes & Key Terms

Translator Notes

  1. The accession at age eight (approximately 640 BCE) makes Josiah one of the youngest kings in Judah's history. His thirty-one year reign (640-609 BCE) spans the decline and fall of the Assyrian Empire. The young age means he was guided by advisors in early years, making his independent decision to seek God at age sixteen (verse 3) all the more remarkable.
2 Chronicles 34:2

וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהוָ֑ה וַיֵּ֗לֶךְ בְּדַרְכֵי֙ דָּוִ֣יד אָבִ֔יו וְלֹ֥א סָ֖ר יָמִ֥ין וּשְׂמֹֽאול׃

He did what was right in the eyes of the LORD and walked in the ways of David his ancestor, turning neither to the right nor to the left.

KJV And he did that which was right in the sight of the LORD, and walked in the ways of David his father, and declined neither to the right hand, nor to the left.

Notes & Key Terms

Translator Notes

  1. The assessment is comprehensive: va-ya'as ha-yashar be-einei YHWH ('he did what was right in the eyes of the LORD'), be-darkhei David aviu ('in the ways of David his ancestor'), and ve-lo sar yamin u-semol ('not turning right or left'). The phrase about not turning aside echoes Deuteronomy 17:20 (the law of the king) and Joshua 1:7 — perfect straightness on the covenant path. Only Josiah and Hezekiah receive the full Davidic comparison in Chronicles.
2 Chronicles 34:3

וּבִשְׁמוֹנֶ֤ה שָׁנִים֙ לְמׇלְכ֔וֹ וְה֖וּא עוֹדֶ֣נּוּ נָ֑עַר הֵחֵ֕ל לִדְר֕וֹשׁ לֵאלֹהֵ֖י דָּוִ֥יד אָבִֽיו וּבִשְׁתֵּ֨ים עֶשְׂרֵ֤ה שָׁנָה֙ הֵחֵ֔ל לְטַהֵ֗ר אֶת־יְהוּדָה֙ וִיר֣וּשָׁלַ֔͏ִם מִן־הַבָּמוֹת֙ וְהָ֣אֲשֵׁרִ֔ים וְהַפְּסִלִ֖ים וְהַמַּסֵּכֽוֹת׃

In the eighth year of his reign, while still young, he began to seek the God of David his ancestor. In the twelfth year he began to purge Judah and Jerusalem of the high places, the Asherah poles, the carved images, and the metal images.

KJV For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images.

Notes & Key Terms

Translator Notes

  1. The Chronicler provides a two-stage timeline absent from 2 Kings. Stage one: bi-shmoneh shanim le-molkho ('in the eighth year of his reign'), when Josiah is sixteen, he begins lidrosh le-Elohei David aviu ('to seek the God of David his ancestor'). Stage two: bi-shtem esreh shanah ('in the twelfth year'), age twenty, he begins active reform — le-taher ('to purge/cleanse'). The verb lidrosh ('to seek') is the Chronicler's key term for genuine devotion. Josiah seeks God before he finds the book.
2 Chronicles 34:4

וַיְנַתְּצ֣וּ לְפָנָ֗יו אֵ֚ת מִזְבְּח֣וֹת הַבְּעָלִ֔ים וְהַחַמָּנִ֥ים אֲשֶׁר־לְמַ֖עְלָה מֵעֲלֵיהֶ֣ם גִּדֵּ֑עַ וְהָאֲשֵׁרִ֤ים וְהַפְּסִלִים֙ וְהַמַּסֵּכ֔וֹת שִׁבַּ֣ר וְהֵדַ֔ק וַיִּזְרֹ֕ק עַל־פְּנֵ֥י הַקְּבָרִ֖ים הַזֹּבְחִ֥ים לָהֶֽם׃

They tore down the altars of the Baals in his presence. The incense altars above them he cut down. The Asherah poles, the carved images, and the metal images he shattered, ground to dust, and scattered on the graves of those who had sacrificed to them.

KJV And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them.

Notes & Key Terms

Translator Notes

  1. The destruction is performed lefanav ('in his presence') — Josiah personally oversees the demolition. The sequence is progressive: nittsu ('tore down'), gidde'a ('cut down'), shibbar ('shattered'), hedaq ('ground to powder'), and zaraq ('scattered'). Scattering the dust al penei ha-qevarim ha-zovchim lahem ('on the graves of those who sacrificed to them') is a double defilement — polluting the graves of the idolaters with the remains of their idols.
2 Chronicles 34:5

וְעַצְמ֣וֹת כֹּהֲנִ֔ים שָׂרַ֖ף עַל־מִזְבְּחוֹתָ֑ם וַיְטַהֵ֥ר אֶת־יְהוּדָ֖ה וְאֶת־יְרוּשָׁלָֽ͏ִם׃

He burned the bones of the priests on their altars, purging Judah and Jerusalem.

KJV And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem.

Notes & Key Terms

Translator Notes

  1. The burning of atsmot kohanim ('the bones of priests') on the pagan altars where they had served defiled those altars permanently — human bones made any sacred site permanently unclean. This act fulfills the prophecy of 1 Kings 13:2, where a man of God predicted that a descendant of David named Josiah would burn human bones on the altar at Bethel. The verb va-yetaher ('he purged/cleansed') describes the result: Judah and Jerusalem are ritually restored.
2 Chronicles 34:6

וּבְעָרֵ֨י מְנַשֶּׁ֧ה וְאֶפְרַ֛יִם וְשִׁמְע֖וֹן וְעַד־נַפְתָּלִ֑י בְּחַרְבֹתֵיהֶ֖ם סָבִֽיב׃

In the cities of Manasseh, Ephraim, and Simeon, even as far as Naphtali, and in their ruins all around,

KJV And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about.

Notes & Key Terms

Translator Notes

  1. The reform extends deep into northern territory: Manasseh, Ephraim, Simeon, and Naphtali — spanning the full extent of the former northern kingdom. The phrase be-charvoteihem saviv ('in their ruins all around') suggests that many northern cities are already in a ruined state from the Assyrian conquest a century earlier. Josiah purges the ruins themselves of pagan installations.
2 Chronicles 34:7

וַיְנַתֵּ֣ץ אֶת־הַמִּזְבְּח֗וֹת וְאֶת־הָאֲשֵׁרִ֤ים וְהַפְּסִלִים֙ כִּתַּ֣ת לְהָדַ֔ק וְכׇל־הַחַמָּנִ֥ים גִּדַּ֖ע בְּכׇל־אֶ֣רֶץ יִשְׂרָאֵ֑ל וַיָּ֖שָׁב לִירוּשָׁלָֽ͏ִם׃

he tore down the altars, beat the Asherah poles and carved images to powder, and cut down all the incense altars throughout all the land of Israel. Then he returned to Jerusalem.

KJV And when he had broken down the altars and the groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel, he returned to Jerusalem.

Notes & Key Terms

Translator Notes

  1. The comprehensive scope — be-khol erets Yisra'el ('throughout all the land of Israel') — asserts that Josiah's authority extends over the entire covenant territory, not just Judah. The return to Jerusalem (va-yashov li-Yerushalayim) marks the completion of the territorial purge and the transition to the next phase: Temple restoration.
2 Chronicles 34:8

וּבִשְׁנַ֨ת שְׁמוֹנֶ֤ה עֶשְׂרֵה֙ לְמׇלְכ֔וֹ לְטַהֵ֥ר הָאָ֖רֶץ וְהַבָּ֑יִת שָׁ֠לַ֠ח אֶת־שָׁפָ֨ן בֶּן־אֲצַלְיָ֜הוּ וְאֶת־מַעֲשֵׂיָ֣הוּ שַׂר־הָעִ֗יר וְאֵ֨ת יוֹאָ֤ח בֶּן־יוֹאָחָז֙ הַמַּזְכִּ֔יר לְחַזֵּ֕ק אֶת־בֵּ֖ית יְהוָ֥ה אֱלֹהָֽיו׃

In the eighteenth year of his reign, to complete the purging of the land and the Temple, he sent Shaphan son of Azaliah, Maaseiah the governor of the city, and Joah son of Joahaz the recorder to repair the house of the LORD his God.

KJV Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God.

Notes & Key Terms

Translator Notes

  1. The eighteenth year (approximately 622 BCE) is when the reform shifts from demolition to construction — lechazeq et beit YHWH ('to repair/strengthen the house of the LORD'). Three officials are dispatched: Shaphan (who will become central to the narrative as the reader of the discovered book), Maaseiah sar ha-ir ('the governor of the city'), and Joah ha-mazkir ('the recorder/herald'). The delegation represents scribal, civic, and archival authority.
2 Chronicles 34:9

וַיָּבֹ֗אוּ אֶל־חִלְקִיָּ֣הוּ הַכֹּהֵן֮ הַגָּדוֹל֒ וַיִּתְּנ֣וּ אֶת־הַכֶּ֗סֶף הַמּוּבָא֙ בֵּ֣ית אֱלֹהִ֔ים אֲשֶׁ֥ר אָסְפ֛וּ הַלְוִיִּ֖ם שֹׁמְרֵ֣י הַסַּ֑ף מִיַּ֤ד מְנַשֶּׁה֙ וְאֶפְרַ֔יִם וּמִכֹּל֙ שְׁאֵרִ֣ית יִשְׂרָאֵ֔ל וּמִכׇּל־יְהוּדָ֖ה וּבִנְיָמִ֑ן וַיָּשֻׁ֖בוּ יְרוּשָׁלָֽ͏ִם׃

They came to Hilkiah the high priest and delivered the money that had been brought into the house of God — which the Levite doorkeepers had collected from Manasseh, Ephraim, the entire remnant of Israel, all Judah and Benjamin, and the inhabitants of Jerusalem.

KJV And when they came to Hilkiah the high priest, they delivered the money that was brought into the house of God, which the Levites that kept the doors had gathered of the hand of Manasseh and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin; and they returned to Jerusalem.

Notes & Key Terms

Translator Notes

  1. The funding comes from both north and south: mi-yad Menasheh ve-Efrayim u-mi-kol she'erit Yisra'el ('from Manasseh, Ephraim, and all the remnant of Israel') as well as u-mi-kol Yehudah u-Vinyamin ('from all Judah and Benjamin'). The pan-Israel scope of the contributions demonstrates continued northern participation in Jerusalem worship. The Levites function as shomrei ha-saf ('keepers of the threshold, doorkeepers') who collect and manage the donations.
2 Chronicles 34:10

וַיִּתְּנ֗וּ עַל־יַד֙ עֹשֵׂ֣ה הַמְּלָאכָ֔ה הַמֻּפְקָדִ֖ים בְּבֵ֣ית יְהוָ֑ה וַיִּתְּנ֣וּ אֹת֗וֹ עוֹשֵׂ֤י הַמְּלָאכָה֙ אֲשֶׁ֣ר עוֹשִׂ֔ים בְּבֵ֥ית יְהוָ֖ה לִבְדּ֥וֹק וּלְחַזֵּ֖ק הַבָּֽיִת׃

They gave it to the workers who had oversight of the house of the LORD, and the workers used it for repairing and restoring the house.

KJV And they put it in the hand of the workmen that had the oversight of the house of the LORD, and they gave it to the workmen that wrought in the house of the LORD, to repair and amend the house:

Notes & Key Terms

Translator Notes

  1. The chain of stewardship is clear: money flows from the people to the Levite doorkeepers to the overseers (osei ha-melakhah ha-mufqadim, 'the workers appointed over the work') to the actual laborers. The dual purpose — livdoq u-lechazeq ha-bayit ('to repair and to strengthen the house') — indicates both structural assessment and actual restoration.
2 Chronicles 34:11

וַיִּתְּנ֤וּ לֶחָרָשִׁים֙ וְלַבֹּנִ֔ים לִקְנ֛וֹת אַבְנֵ֥י מַחְצֵ֖ב וְעֵצִ֣ים לַמְחַבְּר֑וֹת וּלְקָר֣וֹת אֶת־הַבָּתִּ֔ים אֲשֶׁ֥ר הִשְׁחִ֖יתוּ מַלְכֵ֥י יְהוּדָֽה׃

They gave it to the carpenters and builders to purchase hewn stone and timber for joists and beams for the buildings that the kings of Judah had allowed to fall to ruin.

KJV Even to the artificers and builders gave they it, to buy hewn stone, and timber for couplings, and to floor the houses which the kings of Judah had destroyed.

Notes & Key Terms

Translator Notes

  1. The craftsworkers — charashim ('carpenters/craftsmen') and bonim ('builders') — purchase construction materials: avnei machtsev ('hewn/quarried stone') and etsim ('timber') for mechabberot ('joinings, couplings, joists') and le-qarot ('for beams/rafters'). The blame for the disrepair falls on malkhei Yehudah ('the kings of Judah') — plural, indicating that the neglect accumulated under multiple rulers, not just Amon.
2 Chronicles 34:12

וְהָאֲנָשִׁ֗ים עֹשִׂ֤ים בֶּאֱמוּנָה֙ בַּמְּלָאכָ֔ה וַעֲלֵיהֶ֣ם מֻפְקָדִ֗ים יַ֧חַת וְעֹבַדְיָ֛הוּ הַלְוִיִּ֖ם מִן־בְּנֵ֣י מְרָרִ֑י וּזְכַרְיָ֤ה וּמְשֻׁלָּם֙ מִן־בְּנֵ֣י הַקְּהָתִ֔ים לְנַצֵּ֑חַ וְהַ֨לְוִיִּ֔ם כׇּל־מֵבִ֖ין בִּכְלֵ֥י שִֽׁיר׃

The men worked faithfully. Their overseers were Jahath and Obadiah the Levites, of the sons of Merari, and Zechariah and Meshullam, of the sons of the Kohathites, to direct the work. The Levites — all those skilled with musical instruments —

KJV And the men did the work faithfully: and the overseers of them were Jahath and Obadiah, the Levites, of the sons of Merari; and Zechariah and Meshullam, of the sons of the Kohathites, to set it forward; and other of the Levites, all that could skill of instruments of musick.

Notes & Key Terms

Translator Notes

  1. The phrase be-emunah ('faithfully, with integrity') characterizes the workers' honesty. Levitical overseers from two clans — Merari and Kohath — direct the restoration. The note about Levites who are mevin bikhlei shir ('skilled with musical instruments') seems tangential but reflects the Chronicler's conviction that the Levites' musical role extends to all Temple service, including construction oversight.
2 Chronicles 34:13

וְעַ֣ל הַסַּבָּלִ֗ים וּמְנַצְּחִים֙ לְכֹל֙ עֹשֵׂ֣ה מְלָאכָ֔ה לַעֲבוֹדָ֖ה וַעֲבוֹדָ֑ה וּמִן־הַ֨לְוִיִּ֔ם סוֹפְרִ֥ים וְשֹׁטְרִ֖ים וְשׁוֹעֲרִֽים׃

also oversaw the laborers and directed all the workers from task to task. Some of the Levites served as scribes, officials, and gatekeepers.

KJV Also they were over the bearers of burdens, and were overseers of all that wrought the work in any manner of service: and of the Levites there were scribes, and officers, and porters.

Notes & Key Terms

Translator Notes

  1. The Levitical roles encompass the full range of institutional functions: over the sabbalim ('burden-bearers, porters'), as menatsechim ('overseers, directors') of every worker and task, and as sofrim ('scribes'), shoterim ('officers/administrators'), and sho'arim ('gatekeepers'). The Levites function as a comprehensive professional class managing all aspects of Temple operations.
2 Chronicles 34:14

וּבְהוֹצִיאָ֣ם אֶת־הַכֶּ֔סֶף הַמּוּבָ֖א בֵּ֣ית יְהוָ֑ה מָצָ֞א חִלְקִיָּ֣הוּ הַכֹּהֵ֗ן אֶת־סֵ֤פֶר תּוֹרַת־יְהוָה֙ בְּיַד־מֹשֶׁ֔ה׃

While they were bringing out the money that had been brought into the house of the LORD, Hilkiah the priest found the Book of the Law of the LORD given through Moses.

KJV And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a book of the law of the LORD given by Moses.

Notes & Key Terms 1 term

Key Terms

תּוֹרָה torah
"law" — instruction, teaching, law, direction, guidance, revelation

torah ('law, instruction') — the discovered sefer torat YHWH ('Book of the Law/Instruction of the LORD') is the most important document find in the Hebrew Bible. The word torah here carries its fullest sense: not merely legal code but divine instruction, the comprehensive guide for covenant living that Israel had lost and now recovers.

Translator Notes

  1. Most scholars identify this sefer ('book, scroll') with some form of Deuteronomy, perhaps the core law code of chapters 12-26, though the exact extent is debated. The book had apparently been stored in the Temple and forgotten during the reigns of Manasseh and Amon. The phrase be-yad Mosheh ('through the hand of Moses') attributes Mosaic authorship. The discovery changes everything that follows.
2 Chronicles 34:15

וַיַּ֣עַן חִלְקִיָּ֗הוּ וַיֹּ֙אמֶר֙ אֶל־שָׁפָ֣ן הַסּוֹפֵ֔ר סֵ֚פֶר הַתּוֹרָ֔ה מָצָ֖אתִי בְּבֵ֣ית יְהוָ֑ה וַיִּתֵּ֧ן חִלְקִיָּ֛הוּ אֶת־הַסֵּ֖פֶר אֶל־שָׁפָֽן׃

Hilkiah said to Shaphan the scribe, 'I have found the Book of the Law in the house of the LORD.' And Hilkiah gave the book to Shaphan.

KJV And Hilkiah answered and said to Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah delivered the book to Shaphan.

Notes & Key Terms

Translator Notes

  1. Hilkiah's announcement — sefer ha-torah matsati be-veit YHWH ('the Book of the Law I have found in the house of the LORD') — places the emphasis on the find (matsati, 'I found') and the location (be-veit YHWH, 'in the house of the LORD'). The transfer to Shaphan the sofer ('scribe') puts the document in the hands of someone who can read and interpret it. The chain of transmission — from the Temple storage to the priest to the scribe to the king — ensures proper handling of the sacred text.
2 Chronicles 34:16

וַיָּבֵ֨א שָׁפָ֤ן אֶת־הַסֵּ֙פֶר֙ אֶל־הַמֶּ֔לֶךְ וַיָּ֨שֶׁב ע֧וֹד אֶת־הַמֶּ֛לֶךְ דָּבָ֖ר לֵאמֹ֑ר כֹּ֛ל אֲשֶׁר־נִתַּ֥ן בְּיַד־עֲבָדֶ֖יךָ הֵ֥ם עֹשִֽׂים׃

Shaphan brought the book to the king and also reported to the king, 'Everything committed to your servants they are doing.

KJV And Shaphan carried the book to the king, and brought the king word back again, saying, All that was committed to thy servants, they do it.

Notes & Key Terms

Translator Notes

  1. Shaphan first delivers his administrative report — the Temple repairs are proceeding as ordered. The mundane report comes before the momentous news about the book, reflecting the practical order in which events unfolded. The phrase kol asher nittan be-yad avadekha hem osim ('everything given into the hand of your servants, they are doing') confirms the faithful execution of the king's construction orders.
2 Chronicles 34:17

וַיַּתִּ֕יכוּ אֶת־הַכֶּ֖סֶף הַנִּמְצָ֣א בְּבֵית־יְהוָ֑ה וַיִּתְּנ֛וּהוּ עַל־יַ֥ד הַמֻּפְקָדִ֖ים וְעַל־יַ֥ד עוֹשֵׂ֥י הַמְּלָאכָֽה׃

They have poured out the money found in the house of the LORD and put it into the hands of the overseers and workers.'

KJV And they have gathered together the money that was found in the house of the LORD, and have delivered it into the hand of the overseers, and to the hand of the workmen.

Notes & Key Terms

Translator Notes

  1. The verb va-yattikhu ('they poured out, melted out') may refer to emptying collection containers or melting down silver into usable forms. The financial accounting is complete: money collected, distributed, and put to work. This administrative report provides the mundane context for the extraordinary discovery that follows.
2 Chronicles 34:18

וַיַּגֵּ֞ד שָׁפָ֤ן הַסּוֹפֵר֙ לַמֶּ֔לֶךְ לֵאמֹ֕ר סֵ֚פֶר נָ֣תַן לִ֔י חִלְקִיָּ֖הוּ הַכֹּהֵ֑ן וַיִּקְרָא־ב֥וֹ שָׁפָ֖ן לִפְנֵ֥י הַמֶּֽלֶךְ׃

Shaphan the scribe told the king, 'Hilkiah the priest has given me a book.' And Shaphan read from it before the king.

KJV Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read it before the king.

Notes & Key Terms

Translator Notes

  1. The reading of the newly discovered text lifnei ha-melekh ('before the king') is the moment of crisis. Shaphan reads — and the words of Moses, unheard for perhaps decades, fill the royal court. The understated narrative — va-yiqra vo Shaphan lifnei ha-melekh ('Shaphan read from it before the king') — disguises the seismic impact of what the king is hearing.
2 Chronicles 34:19

וַיְהִ֕י כִּשְׁמֹ֣עַ הַמֶּ֔לֶךְ אֵ֖ת דִּבְרֵ֣י הַתּוֹרָ֑ה וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

When the king heard the words of the law, he tore his garments.

KJV And it came to pass, when the king had heard the words of the law, that he rent his clothes.

Notes & Key Terms

Translator Notes

  1. The response is visceral: va-yiqra et begadav ('he tore his garments'). The tearing of clothing is the standard biblical expression of grief, horror, and mourning. Josiah hears the words of the torah — likely the blessings and curses of Deuteronomy 28 — and recognizes that Judah stands under the full weight of the covenant curses. The text does not say he was merely worried or concerned; he tears his royal robes in public.
2 Chronicles 34:20

וַיְצַ֣ו הַמֶּ֡לֶךְ אֶת־חִלְקִיָּ֡הוּ וְאֶת־אֲחִיקָ֣ם בֶּן־שָׁפָ֡ן וְאֶת־עַבְדּ֣וֹן בֶּן־מִיכָ֡ה וְאֵ֣ת שָׁפָן֩ הַסּוֹפֵ֨ר וְאֵ֤ת עֲשָׂיָה֙ עֶ֣בֶד הַמֶּ֔לֶךְ לֵאמֹֽר׃

The king commanded Hilkiah, Ahikam son of Shaphan, Abdon son of Micah, Shaphan the scribe, and Asaiah the king's servant:

KJV And the king commanded Hilkiah, and Ahikam the son of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a servant of the king's, saying,

Notes & Key Terms

Translator Notes

  1. Five officials are dispatched — a delegation of high importance. Hilkiah (the discovering priest), Ahikam son of Shaphan (who will later protect Jeremiah, Jeremiah 26:24), Abdon (called Achbor in 2 Kings 22:12), Shaphan the scribe, and Asaiah (a personal royal servant). The delegation combines priestly, scribal, and royal authority.
2 Chronicles 34:21

לְכ֣וּ דִרְשׁ֣וּ אֶת־יְהוָ֣ה בַּעֲדִ֡י וּבְעַד֩ הַנִּשְׁאָ֨ר בְּיִשְׂרָאֵ֜ל וּבִיהוּדָ֗ה עַל־דִּבְרֵ֤י הַסֵּ֙פֶר֙ אֲשֶׁ֣ר נִמְצָ֔א כִּֽי־גְדוֹלָ֤ה חֲמַת־יְהוָה֙ אֲשֶׁ֣ר נִתְּכָ֣ה בָ֔נוּ עַ֠ל אֲשֶׁ֨ר לֹא־שָׁמְר֤וּ אֲבוֹתֵ֙ינוּ֙ אֶת־דְּבַ֣ר יְהוָ֔ה לַעֲשׂ֕וֹת כְּכׇל־הַכָּת֖וּב עַל־הַסֵּ֥פֶר הַזֶּֽה׃

'Go, inquire of the LORD for me and for those remaining in Israel and in Judah concerning the words of this book that has been found. For great is the wrath of the LORD poured out upon us, because our fathers did not keep the word of the LORD, to act according to all that is written in this book.'

KJV Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD, to do after all that is written in this book.

Notes & Key Terms

Translator Notes

  1. Josiah's command reveals his theological understanding: ki gedolah chamat YHWH asher nittekah banu ('for great is the wrath of the LORD poured out upon us'). The verb nittekah ('poured out') describes wrath as a liquid force. Josiah recognizes that the curses in the book apply to his nation. His inquiry is be'adi u-ve'ad ha-nish'ar be-Yisra'el u-vi-Yehudah ('for me and for those remaining in Israel and in Judah') — again including the northern remnant in the scope of his concern.
2 Chronicles 34:22

וַיֵּ֨לֶךְ חִלְקִיָּ֜הוּ וַאֲשֶׁ֣ר הַמֶּ֗לֶךְ אֶל־חֻלְדָּ֨ה הַנְּבִיאָ֜ה אֵ֣שֶׁת ׀ שַׁלֻּ֣ם בֶּן־תׇּקְהַ֗ת בֶּן־חַסְרָה֙ שׁוֹמֵ֣ר הַבְּגָדִ֔ים וְהִ֛יא יוֹשֶׁ֥בֶת בִּירוּשָׁלַ֖͏ִם בַּמִּשְׁנֶ֑ה וַיְדַבְּר֥וּ אֵלֶ֖יהָ כָּזֹֽאת׃

Hilkiah and those the king had sent went to Huldah the prophetess, wife of Shallum son of Tokhath son of Hasrah, keeper of the wardrobe. She lived in Jerusalem in the Second Quarter. They spoke to her accordingly.

KJV And Hilkiah, and they that the king had appointed, went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they spake to her to that effect.

Notes & Key Terms

Translator Notes

  1. The consultation of Chuldah ha-nevi'ah ('Huldah the prophetess') is remarkable. Jeremiah is already prophetically active (Jeremiah 1:2 dates his call to Josiah's thirteenth year), yet the king's officials seek out a woman. Huldah is identified by her husband's genealogy (Shallum son of Tokhath son of Hasrah, shomer ha-begadim, 'keeper of the wardrobe') and her residence (ba-Mishneh, 'the Second Quarter,' a newer section of Jerusalem). Her prophetic authority is unquestioned.
2 Chronicles 34:23

וַתֹּ֣אמֶר לָהֶ֗ם כֹּה־אָמַ֤ר יְהוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל אִמְר֣וּ לָאִ֔ישׁ אֲשֶׁר־שָׁלַ֥ח אֶתְכֶ֖ם אֵלָֽי׃

She said to them, 'This is what the LORD, the God of Israel, says: Tell the man who sent you to me,

KJV And she answered them, Thus saith the LORD God of Israel, Tell ye the man that sent you to me,

Notes & Key Terms

Translator Notes

  1. Huldah opens with the full prophetic messenger formula: ko amar YHWH Elohei Yisra'el ('thus says the LORD, the God of Israel'). She speaks with the same authority as Isaiah, Jeremiah, or any male prophet. Her reference to the king as ha-ish asher shalach etkhem elai ('the man who sent you to me') is notably direct — she does not use royal titles, speaking as God's messenger to a human petitioner.
2 Chronicles 34:24

כֹּ֚ה אָמַ֣ר יְהוָ֔ה הִנְנִ֨י מֵבִ֤יא רָעָה֙ עַל־הַמָּק֣וֹם הַזֶּ֔ה וְעַל־יוֹשְׁבָ֑יו אֵ֤ת כׇּל־הָאָלוֹת֙ הַכְּתוּב֣וֹת עַל־הַסֵּ֔פֶר אֲשֶׁ֣ר קָרְא֔וּ לִפְנֵ֖י מֶ֥לֶךְ יְהוּדָֽה׃

This is what the LORD says: I am about to bring disaster upon this place and upon its inhabitants — all the curses written in the book that was read before the king of Judah.

KJV Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah:

Notes & Key Terms

Translator Notes

  1. The oracle begins with judgment: hinneni mevi ra'ah ('I am about to bring disaster'). The disaster is specified as kol ha-alot ha-ketuvot al ha-sefer ('all the curses written in the book') — referring to the covenant curses of Deuteronomy 28:15-68. The book discovered in the Temple now becomes the instrument of prophetic proclamation: its curses are about to be fulfilled.
2 Chronicles 34:25

תַּ֗חַת אֲשֶׁ֤ר עֲזָב֙וּנִי֙ וַיְקַטְּר֔וּ לֵאלֹהִ֖ים אֲחֵרִ֑ים לְמַ֨עַן הַכְעִיסֵ֔נִי בְּכֹ֖ל מַעֲשֵׂ֥י יְדֵיהֶ֑ם וְתִתַּ֧ךְ חֲמָתִ֛י בַּמָּק֥וֹם הַזֶּ֖ה וְלֹ֥א תִכְבֶּֽה׃

Because they have abandoned me and burned incense to other gods, provoking me with all the works of their hands, my wrath will be poured out on this place and will not be quenched.'

KJV 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 poured out upon this place, and shall not be quenched.

Notes & Key Terms

Translator Notes

  1. The cause is stated clearly: azavuni ('they abandoned me') and va-yeqatteru le-elohim acherim ('they burned incense to other gods'). The phrase ve-titakh chamati ba-maqom ha-zeh ve-lo tikhbeh ('my wrath will be poured out on this place and will not be extinguished') uses the metaphor of fire that cannot be put out — divine anger as unquenchable flame. The judgment on the place (Jerusalem) is irreversible at the national level.
2 Chronicles 34:26

וְאֶל־מֶ֤לֶךְ יְהוּדָה֙ הַשֹּׁלֵ֣חַ אֶתְכֶ֔ם לִדְר֖וֹשׁ בַּיהוָ֑ה כֹּ֣ה תֹאמְר֣וּ אֵלָ֡יו כֹּה־אָמַ֣ר יְהוָ֣ה אֱלֹהֵ֣י יִשְׂרָאֵ֡ל הַדְּבָרִ֞ים אֲשֶׁ֣ר שָׁמָ֗עְתָּ׃

But to the king of Judah, who sent you to inquire of the LORD, say this to him: This is what the LORD, the God of Israel, says, concerning the words you have heard —

KJV And as for the king of Judah, who sent you to enquire of the LORD, so shall ye say unto him, Thus saith the LORD God of Israel concerning the words which thou hast heard;

Notes & Key Terms

Translator Notes

  1. The oracle now shifts from the nation to the king personally. The opening phrase ve-el melekh Yehudah ('but to the king of Judah') creates a contrast: the place faces judgment, but the king receives a personal word. The phrase ha-devarim asher shama'ta ('the words you heard') refers to the curses that prompted Josiah's grief.
2 Chronicles 34:27

יַ֠עַן רַךְ־לְבָבְךָ֞ וַתִּכָּנַ֣ע מִלִּפְנֵ֣י אֱלֹהִ֗ים בְּשׇׁמְעֲךָ֤ אֶת־דְּבָרָיו֙ עַל־הַמָּק֤וֹם הַזֶּה֙ וְעַל־יֹ֣שְׁבָ֔יו וַתִּכָּנַ֣ע לְפָנַ֔י וַתִּקְרַ֥ע אֶת־בְּגָדֶ֖יךָ וַתֵּ֣בְךְּ לְפָנָ֑י וְגַם־אֲנִ֥י שָׁמַ֖עְתִּי נְאֻם־יְהוָֽה׃

Because your heart was tender and you humbled yourself before God when you heard his words against this place and its inhabitants — you humbled yourself before me, tore your garments, and wept before me — I also have heard you, declares the LORD.

KJV Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD.

Notes & Key Terms

Translator Notes

  1. The reason for the personal mercy is stated: ya'an rakh levavekha ('because your heart was tender/soft'). The word rakh ('tender, soft') describes a heart that is responsive, not hardened — the opposite of the stiff-necked posture condemned throughout Deuteronomy. The verb va-tikkana ('you humbled yourself') appears twice, framing the response: humility before God (milifnei Elohim) and humility before me (lefanai). The tearing and weeping are outward expressions of inward brokenness. God's response — ve-gam ani shamati ('I also have heard') — mirrors the humility: as Josiah heard God's words and responded, so God hears Josiah's grief and responds.
2 Chronicles 34:28

הִנְנִ֨י אֹסִפְךָ֜ אֶל־אֲבֹתֶ֗יךָ וְנֶאֱסַפְתָּ֤ אֶל־קִבְרֹתֶ֙יךָ֙ בְּשָׁל֔וֹם וְלֹא־תִרְאֶ֣ינָה עֵינֶ֔יךָ בְּכֹ֣ל הָרָעָ֔ה אֲשֶׁ֨ר אֲנִ֤י מֵבִיא֙ עַל־הַמָּק֣וֹם הַזֶּ֔ה וְעַל־יֹשְׁבָ֑יו וַיָּשִׁ֥יבוּ אֶת־הַמֶּ֖לֶךְ דָּבָֽר׃

I will gather you to your fathers, and you will be gathered to your grave in peace. Your eyes will not see all the disaster I am bringing upon this place and its inhabitants.' They brought this word back to the king.

KJV 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 that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again.

Notes & Key Terms 1 term

Key Terms

שָׁלוֹם shalom
"peace" — peace, wholeness, well-being, completeness, safety, prosperity, harmony

shalom ('peace') — promised to Josiah as a personal mercy within the larger context of national judgment. His shalom does not mean an easy death but exemption from witnessing the full devastation of his people. The tension between this promise and his death in battle at Megiddo has provoked centuries of interpretation.

Translator Notes

  1. The personal promise: hinneni osifkha el avotekha ('I will gather you to your fathers') means a natural death before the catastrophe. The phrase be-shalom ('in peace') has been debated since Josiah dies in battle at Megiddo (35:22-24). The 'peace' may refer to being spared from seeing the national destruction — the exile and Temple destruction — rather than the manner of death. Josiah dies before the worst happens; his eyes do not see the fall of Jerusalem.
2 Chronicles 34:29

וַיִּשְׁלַ֖ח הַמֶּ֑לֶךְ וַיֶּאֱסֹ֕ף אֶת־כׇּל־זִקְנֵ֥י יְהוּדָ֖ה וִירוּשָׁלָֽ͏ִם׃

the king sent and gathered all the elders of Judah and Jerusalem.

KJV Then the king sent and gathered together all the elders of Judah and Jerusalem.

Notes & Key Terms

Translator Notes

  1. Despite the prophecy of inevitable judgment, Josiah does not despair. He gathers kol ziqnei Yehudah vi-Yerushalayim ('all the elders of Judah and Jerusalem') for a national assembly. The response to hearing that judgment is coming is not resignation but covenant renewal — doing right regardless of the outcome.
2 Chronicles 34:30

וַיַּ֣עַל הַמֶּ֣לֶךְ בֵּית־יְהוָ֡ה וְכׇל־אִ֣ישׁ יְהוּדָ֣ה וְיוֹשְׁבֵ֣י יְרוּשָׁלַ֡͏ִם וְהַכֹּהֲנִ֣ים וְהַלְוִיִּם֩ וְכׇל־הָעָ֨ם מִגָּד֜וֹל וְעַד־קָטָ֗ן וַיִּקְרָ֤א בְאׇזְנֵיהֶם֙ אֶת־כׇּל־דִּבְרֵי֙ סֵ֣פֶר הַבְּרִ֔ית הַנִּמְצָ֖א בֵּ֥ית יְהוָֽה׃

The king went up to the house of the LORD with all the people of Judah, the inhabitants of Jerusalem, the priests, the Levites, and all the people both great and small. He read in their hearing all the words of the Book of the Covenant that had been found in the house of the LORD.

KJV And the king went up into the house of the LORD, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small: and he read in their ears all the words of the book of the covenant which was found in the house of the LORD.

Notes & Key Terms 1 term

Key Terms

בְּרִית berit
"covenant" — covenant, treaty, agreement, bond, pact, obligation

berit ('covenant') — the discovered book is now identified as sefer ha-berit ('the Book of the Covenant'), the same title used for the document read at Sinai (Exodus 24:7). This identification transforms the reading into a covenant renewal ceremony: Israel hears again the terms of its relationship with God.

Translator Notes

  1. The assembly is maximally inclusive: kol ish Yehudah ('every person of Judah'), the priests, the Levites, and kol ha-am mi-gadol ve-ad qatan ('all the people from great to small'). The king himself reads — va-yiqra be-ozneihem ('he read in their ears') — taking the role of Moses at Sinai (Exodus 24:7). The document is now called sefer ha-berit ('the Book of the Covenant'), connecting it explicitly to the Sinai covenant.
2 Chronicles 34:31

וַיַּעֲמֹ֨ד הַמֶּ֜לֶךְ עַל־עׇמְד֗וֹ וַיִּכְרֹ֤ת אֶת־הַבְּרִית֙ לִפְנֵ֣י יְהוָ֔ה לָלֶ֜כֶת אַחֲרֵ֣י יְהוָ֗ה וְלִשְׁמ֤וֹר אֶת־מִצְוֺתָיו֙ וְעֵדְוֺתָ֣יו וְחֻקָּ֔יו בְּכׇל־לְבָב֖וֹ וּבְכׇל־נַפְשׁ֑וֹ לַעֲשׂ֗וֹת אֶת־דִּבְרֵ֣י הַבְּרִ֔ית הַכְּתוּבִ֖ים עַל־הַסֵּ֥פֶר הַזֶּֽה׃

The king stood in his place and made a covenant before the LORD to walk after the LORD and to keep his commandments, his testimonies, and his statutes with all his heart and all his soul, to perform the words of the covenant written in this book.

KJV And the king stood in his place, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book.

Notes & Key Terms

Translator Notes

  1. The king stands al omdo ('in his place' — the royal platform in the Temple) and va-yikhrot et ha-berit ('he cut the covenant'). The covenant commitments echo the Shema: be-khol levavo u-ve-khol nafsho ('with all his heart and all his soul'). The triple obligation — mitsvotav, edvotav, chuqqav ('his commandments, testimonies, statutes') — covers the full scope of divine law. The purpose: la'asot et divrei ha-berit ha-ketuvim al ha-sefer ha-zeh ('to perform the words of the covenant written in this book').
2 Chronicles 34:32

וַיַּעֲמֵ֕ד אֵ֚ת כׇּל־הַנִּמְצָ֔א בִּירוּשָׁלַ֖͏ִם וּבִנְיָמִ֑ן וַיַּעֲשׂ֗וּ יוֹשְׁבֵי֙ יְרוּשָׁלַ֔͏ִם כִּבְרִ֥ית אֱלֹהִ֖ים אֱלֹהֵ֥י אֲבוֹתֵיהֶֽם׃

He caused everyone in Jerusalem and Benjamin to stand to it. The inhabitants of Jerusalem acted according to the covenant of God, the God of their fathers.

KJV And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers.

Notes & Key Terms

Translator Notes

  1. The verb va-ya'amed ('he caused to stand') means he had them formally pledge — to 'stand to' the covenant is to commit to it publicly. The phrase kivrit Elohim Elohei avoteihem ('according to the covenant of God, the God of their fathers') connects the present commitment to the ancestral relationship. This is not a new covenant but the renewal of the ancient one.
2 Chronicles 34:33

וַיָּ֣סַר יֹאשִׁיָּ֗הוּ אֶת־כׇּל־הַתּוֹעֵבוֹת֙ מִכׇּל־הָאֲרָצ֔וֹת אֲשֶׁ֖ר לִבְנֵ֣י יִשְׂרָאֵ֑ל וַיַּעֲבֵ֗ד אֵ֤ת כׇּל־הַנִּמְצָא֙ בְּיִשְׂרָאֵ֔ל לַעֲב֖וֹד אֶת־יְהוָ֣ה אֱלֹהֵיהֶ֑ם כׇּל־יָמָ֕יו לֹ֣א סָ֔רוּ מֵאַחֲרֵ֕י יְהוָ֖ה אֱלֹהֵ֥י אֲבוֹתֵיהֶֽם׃

Josiah removed all the abominations from all the territory belonging to the people of Israel and made everyone present in Israel serve the LORD their God. All his days they did not turn from following the LORD, the God of their fathers.

KJV And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that were present in Israel to serve, even to serve the LORD their God. And all his days they departed not from following the LORD, the God of their fathers.

Notes & Key Terms

Translator Notes

  1. The final summary is comprehensive: Josiah removes kol ha-to'evot ('all the abominations') from kol ha-aratsot asher livnei Yisra'el ('all the territories belonging to the people of Israel'). The concluding note — kol yamav lo saru me-acharei YHWH ('all his days they did not turn from following the LORD') — is the Chronicler's ultimate praise: for the entirety of Josiah's reign, the people remained faithful. The phrase is conditional, however — 'all his days' implies that after his death, the turning away resumed.
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