Josias readeth the law before all the people. They promise to observe it. He abolisheth all idolatry, celebrateth the phase: is slain in battle by the king of Egypt. The short reign of Joachaz, in whose place Joakim is made king.
Iosias reading the law before the people, they al promise to serue God. 4. Al thinges belonging to Idolatrie are cast forth of the temple, 8. and other places of Iuda. 15. He also destroyeth the altar in Bethel (not remouing the bones of a prophet) 19. and other altares in Samaria: killeth the false priestes. 21. And maketh a notorious great Pasch. 26. Yet God threatneth the captiuitie of Iuda for their sinnes. 29. Iosias is slaine in battle by the king of Aegypt: and his sonne Ioachaz reigneth. VVho after three monethes is deposed by the king of Aegypt, and his brother Eliacim, henceforth called Ioakim, made king.
1And they brought the king word again what she had said. And he sent: and all the ancients of Juda and Jerusalem were assembled to him.E quelli riferirono al re quel, che ella avea detto. Ed egli mandò a far raunare in sua presenza tutti i seniori di Giuda, e di Gerusalemme.AND they reported to the king that which she had sayd. Who sent: and al the ancientes of Iuda and Ierusalem were assembled to him.Et renuntiaverunt regi quod dixerat. Qui misit: et congregati sunt ad eum omnes senes Juda et Jerusalem. 2And the king went up to the temple of the Lord, and all the men of Juda, and all the inhabitants of Jerusalem with him, the priests, and the prophets, and all the people, both little and great: and in the hearing of them all he read all the words of the book of the covenant, which was found in the house of the Lord.E andò il re al tempio del Signore, e con lui tutti gli uomini di Giuda, e tutti gli abitanti di Gerusalemme, i sacerdoti, e i profeti, e tutto il popolo, piccoli, e grandi: ed egli lesse dinanzi ad essi tutte le parole del libro dell'alleanza, che si era trovato nella casa del Signore.And the king went vp to the temple of our Lord, and al the men of Iuda, and al that dwelt in Ierusalem with him priestes and prophetes, and al the people from litle to great: and in hearing of al he read al the wordes of the Booke of the couenant, which was found in the house of our Lord.Ascenditque rex templum Domini, et omnes viri Juda, universique qui habitabant in Jerusalem cum eo sacerdotes et prophetæ, et omnis populus a parvo usque ad magnum: legitque, cunctis audientibus, omnia verba libri fœderis, qui inventus est in domo Domini. 3And the king stood upon the step: and he made a covenant with the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his ceremonies, with all their heart, and with all their soul, and to perform the words of this covenant, which were written in that book: and the people agreed to the covenant.E il re stava in piedi sulla sua residenza: e stabilì l'alleanza dinanzi al Signore, affinchè seguissero il Signore, e osservassero i suoi precetti, e gl'insegnamenti, e le cerimonie con tutto il cuore, e con tutta l'anima, e rimettessero in vigore le parole di questa alleanza scritte in quel libro: e il popolo acconsentì a questo patto.And the king stood vpon the steppe: and made a couenant with our Lord, to walke after our Lord, & kepe his preceptes, and testimonies and ceremonies, with al their hart, and with al their soule, and to performe the wordes of this couenant, which were writen in that booke: & the people agreed to the couenant:Stetitque rex super gradum: et fœdus percussit coram Domino, ut ambularent post Dominum, et custodirent præcepta ejus, et testimonia, et cæremonias in omni corde, et in tota anima, et suscitarent verba fœderis hujus, quæ scripta erant in libro illo: acquievitque populus pacto. 4And the king commanded Helcias, the high priest, and the priests of the second order, and the doorkeepers, to cast out of the temple of the Lord all the vessels that had been made for Baal, and for the grove, and for all the host of heaven: and he burnt them without Jerusalem, in the valley of Cedron, and he carried the ashes of them to Bethel.E il re diede ordine ad Helcia Pontefice, e ai sacerdoti del secondo ordine, e ai portinai, che gettasser fuora del tempio del Signore tutti i vasi, che erano stati fatti per servizio di Baal, e pel boschetto, e per tutta la milizia del cielo: e li diede alle fiamme fuor di Gerusalemme nella valle di Cedron, e ne fece portar la polvere a Bethel.And the king willed Helcias the high priest, & the priestes of the second order, & al the porters, that they should cast out of the temple of our Lord al the vessels, that had bene made to Baal, and in the groue, and to al the host of heauen: & he burnt them without Ierusalem in the Valley cedron, and caried the dust of them into Bethel.Et præcepit rex Helciæ pontifici, et sacerdotibus secundi ordinis, et janitoribus, ut projicerent de templo Domini omnia vasa quæ facta fuerant Baal, et in luco, et universæ militiæ cæli: et combussit ea foris Jerusalem in convalle Cedron, et tulit pulverem eorum in Bethel.
5And he destroyed the soothsayers, whom the kings of Juda had appointed to sacrifice in the high places in the cities of Juda, and round about Jerusalem: them also that burnt incense to Baal, and to the sun, and to the moon, and to the twelve signs, and to all the host of heaven.E tolse via gli aruspici istituiti dai re di Giuda, per sagrificare ne' luoghi eccelsi pelle città di Giuda, e intorno a Gerusalemme, e quelli, che bruciavano gl'incensi a Baal, e al sole, e alla luna, e ai dodici segni, e a tutta la milizia del cielo.And he destroyed the Southsayers, which the kinges of Iuda had appointed to sacrifice in the excelses in the cities of Iuda, and round about Ierusalem: and them that burnt incense to Baal, and to the Sunne, and to the Moone, and to the twelue signes, and to al the host of heauen.Et delevit aruspices quos posuerant reges Juda ad sacrificandum in excelsis per civitates Juda, et in circuitu Jerusalem: et eos qui adolebant incensum Baal, et soli, et lunæ, et duodecim signis, et omni militiæ cæli. 6And he caused the grove to be carried out from the house of the Lord, without Jerusalem, to the valley of Cedron, and he burnt it there, and reduced it to dust, and cast the dust upon the graves of the common people.E fece portare l'idolo del bosco dalla casa del Signore fuora di Gerusalemme alla valle di Cedron, e ivi lo diede alle fiamme, e lo ridusse in cenere, e fece gettar le ceneri sui sepolcri del volgo.And he caused the groue to be caried forth out of the house of our Lord without Ierusalem in the Valley cedron, & he burnt it there, and brought it into dust, and threw it vpon the sepulchres of the common people.Et efferri fecit lucum de domo Domini foras Jerusalem in convalle Cedron, et combussit eum ibi, et redegit in pulverem, et projecit super sepulchra vulgi. 7He destroyed also the pavilions of the effeminate, which were in the house of the Lord, for which the women wove as it were little dwellings for the grove.E distrusse eziandio le casette degli effeminati, le quali erano nella casa del Signore, pe' quali le donne tessevano certe quasi casette pel boschetto.He destroyed also the litle houses of the effeminates, which were in the house of our Lord, for the which the wemen woue as it were litle houses of the groue.Destruxit quoque ædiculas effeminatorum quæ erant in domo Domini, pro quibus mulieres texebant quasi domunculas luci. 8And he gathered together all the priests out of the cities of Juda: and he defiled the high places, where the priests offered sacrifice, from Gabaa to Bersabee: and he broke down the altars of the gates that were in the entering in of the gate of Josue, governor of the city, which was on the left hand of the gate of the city.E convocò dalle città di Giuda tutti i sacerdoti: e profanò i luoghi eccelsi, dove sagrificavano i sacerdoti da Gabaa fino a Bersabee: e distrusse gli altari delle porte all'ingresso della porta di Giosuè principe della città, il quale abitava dal lato sinistro della porta della città.And he gathered together al the priestes of the cities of Iuda: and he contaminated the excelses, where the priestes did sacrifice from Gabaa vnto Bersabee: and he destroyed the altars of the gates in the entrance of the doore of Iosue chief of the citie, which was on the left hand of the gate of the citie.Congregavitque omnes sacerdotes de civitatibus Juda, et contaminavit excelsa ubi sacrificabant sacerdotes de Gabaa usque Bersabee, et destruxit aras portarum in introitu ostii Josue principis civitatis, quod erat ad sinistram portæ civitatis.
9However, the priests of the high places came not up to the altar of the Lord, in Jerusalem: but only ate of the unleavened bread among their brethren.Ma que' sacerdoti degli eccelsi non saliron più all'altare del Signore in Gerusalemme; ma solo mangiavano gli azzimi insieme co' loro fratelli.Howbeit the priestes of the excelses went not vp to the altar of our Lord in Ierusalem: but only they did eate azimes in the middes of their brethren.Verumtamen non ascendebant sacerdotes excelsorum ad altare Domini in Jerusalem: sed tantum comedebant azyma in medio fratrum suorum. 10And he defiled Topheth, which is in the valley of the son of Ennom: that no man should consecrate there his son, or his daughter, through fire, to Moloch.Egli profanò il luogo di Topheth, che è nella valle del figliuolo di Ennom, affinchè nissuno più consagrasse il figlio, o la figlia per mezzo del fuoco a Moloch.He contaminated also Topheth, which is in the Valley of the sonne of Ennom: that no man should consecrate his sonne or daughter by fyre to Moloch.Contaminavit quoque Topheth, quod est in convalle filii Ennom, ut nemo consecraret filium suum aut filiam per ignem, Moloch. 11And he took away the horses which the kings of Juda had given to the sun, at the entering in of the temple of the Lord, near the chamber of Nathanmelech the eunuch, who was in Pharurim: and he burnt the chariots of the sun with fire.Tolse via parimente i cavalli consagrati al sole dai re di Giuda, all'ingresso del tempio del Signore, presso all'abitazione di Nathan-melech eunuco, la quale era in Pharurim: e i cocchi del sole li diede alle fiamme.He tooke away also the horses, which the kinges of Iuda had geuen to the Sunne, in the entrance of the temple of our Lord, beside the chamber of Nathanmelech the eunuch, who was in Pharurim: and the chariotes of the Sunne he burnt with fire.Abstulit quoque equos quos dederant reges Juda soli in introitu templi Domini juxta exedram Nathanmelech eunuchi, qui erat in Pharurim: currus autem solis combussit igni. 12And the altars that were upon the top of the upper chamber of Achaz, which the kings of Juda had made, and the altars which Manasses had made in the two courts of the temple of the Lord, the king broke down: and he ran from thence, and cast the ashes of them into the torrent Cedron.Parimente furono dal re distrutti gli altari, che erano sul solaio del cenacolo di Achaz, i quali erano stati fatti dai re di Giuda, e gli altari fatti da Manasse nei due atri del tempio del Signore: e di là corse a spargerne la polvere nel torrente Cedron.The altars also that were vpon the roofes of the vpper chamber of Achaz, which the kinges of Iuda had made, and the altars which Manasses had made in the two courtes of the temple of our Lord, the king destroyed: and he ranne from thence, and sprinkled the ashes of them into the Torrent cedron.Altaria quoque quæ erant super tecta cœnaculi Achaz, quæ fecerant reges Juda, et altaria quæ fecerat Manasses in duobus atriis templi Domini, destruxit rex, et cucurrit inde, et dispersit cinerem eorum in torrentem Cedron.
13The high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled.Profano eziandio il re i luoghi eccelsi, che erano in Gerusalemme dal la parte destra del monte dello Scandalo, edificati da Salomone re d'Israele in onor di Astaroth idolo de' Sidoni, e di Chamos scandalo di Moab, e di Melchom l'obbrobrio de' figliuoli di Ammon.The excelses also that were in Ierusalem on the right side of the Mount of offence, which Salomon the king of Israel had built to Astaroth the idol of the Sidonians, and to Chamos the scandal of Moab, and to Melchom the abomination of the children of Ammon, the king destroyed.Excelsa quoque, quæ erant in Jerusalem ad dexteram partem montis offensionis, quæ ædificaverat Salomon rex Israël Astaroth idolo Sidoniorum, et Chamos offensioni Moab, et Melchom abominationi filiorum Ammon, polluit rex. 14And he broke in pieces the statues, and cut down the groves: and he filled their places with the bones of dead men.Egli fece in pezzi le statue, atterrò i boschetti: e riempi que' luoghi di ossa di morti.And he brake in peces the statues, and cut downe the groues: and he filled their places with the bones of dead men.Et contrivit statuas, et succidit lucos: replevitque loca eorum ossibus mortuorum. 15Moreover, the altar also that was at Bethel, and the high place, which Jeroboam, the son of Nabat, who made Israel to sin, had made: both the altar, and the high place, he broke down and burnt, and reduced to powder, and burnt the grove.Oltre a ciò quell'altare, che era a Bethel, e il luogo eccelso (eretto da Geroboam figliuolo di Nabath, il quale indusse Israele a peccare) egli lo distrusse, e lo diede alle fiamme, e lo ridusse in polvere, e abbruciò anche il boschetto.Moreouer the altar also, that was in Bethel, and the excelse, which Ieroboam the sonne of Nabat had made, who made Israel to sinne: and that altar, and excelse he destroyed, and burnt, and brake into powder, and the groue also he burnt.Insuper et altare quod erat in Bethel, et excelsum quod fecerat Jeroboam filius Nabat, qui peccare fecit Israël: et altare illud, et excelsum destruxit, atque combussit, et comminuit in pulverem, succenditque etiam lucum. 16And as Josias turned himself, he saw there the sepulchres that were in the mount: and he sent and took the bones out of the sepulchres, and burnt them upon the altar, and defiled it according to the word of the Lord, which the man of God spoke, who had foretold these things.E volgendo Josia lo sguardo attorno, vide que' sepolcri, che eran sul monte: e mandò a trar fuori de' sepolcri le ossa, e bruciolle sopra l'altare, e lo profanò secondo la parola del Signore pronunziata dall'uom di Dio, al quale queste cose erano state predette.And Iosias turning, saw there sepulchres, that were in the mount: and he sent and tooke the bones out of the sepulchres, and burnt them vpon the altar, and polluted it according to the word of our Lord, which the man of God spake, who had foretold these thinges.Et conversus Josias, vidit ibi sepulchra quæ erant in monte: misitque et tulit ossa de sepulchris, et combussit ea super altare, et polluit illud juxta verbum Domini quod locutus est vir Dei, qui prædixerat verba hæc.
17And he said: What is that monument which I see? And the men of that city answered: It is the sepulchre of the man of God, who came from Juda, and foretold these things which thou hast done upon the altar of Bethel.Ed egli disse: Di chi è quel monumento, ch'io veggo? Gli risposero gli uomini di quella città: Egli è il sepolcro dell'uomo di Dio, il quale venne da Giuda, e predisse queste cose, che tu hai fatte sull'altare di Bethel.And he sayd: What title is that, which I see? And the citizens of that citie answered: It is the sepulchre of the man of God, which came from Iuda, and foretold these thinges which thou hast done vpon the altar of Bethel.Et ait: Quis est titulus ille, quem video ? Responderuntque ei cives urbis illius: Sepulchrum est hominis Dei, qui venit de Juda, et prædixit verba hæc, quæ fecisti super altare Bethel. 18And he said: Let him alone, let no man move his bones. So his bones were left untouched with the bones of the prophet, that came out of Samaria.Ed egli disse: Lasciatelo stare; nissuno ponga le mani sulle ossa di lui. Così rimasero intatte le ossa di lui con le ossa di quel profeta venuto da Samaria.And he sayd: Let him alone, let no man moue his bones. And his bones remayned vntouched with the bones of the prophet, that came out of Samaria.Et ait: Dimitte eum: nemo commoveat ossa ejus. Et intacta manserunt ossa illius cum ossibus prophetæ qui venerat de Samaria. 19Moreover all the temples of the high places which were in the cities of Samaria, which the kings of Israel had made to provoke the Lord, Josias took away: and he did to them according to all the acts that he had done in Bethel.Josia oltre a ciò atterrò tutti gli adoratori de' luoghi eccelsi, che erano nelle città di Samaria, fatti dai re d'Israele per muovere ad ira il Signore: e fece di essi quello appunto, che avea fatto di quei di Bethel.Moreouer al the temples of the excelses, which were in the cities of Samaria, which the kinges of Israel had made to prouoke our Lord, Iosias tooke away: and he did to them according to al the workes, which he had done in Bethel.Insuper et omnia fana excelsorum quæ erant in civitatibus Samariæ, quæ fecerant reges Israël ad irritandum Dominum, abstulit Josias: et fecit eis secundum omnia opera quæ fecerat in Bethel. 20And he slew all the priests of the high places, that were there, upon the altars; and he burnt men’s bones upon them: and returned to Jerusalem.E uccise tutti i sacerdoti de' luoghi eccelsi, che avean cura degli altari in que' luoghi: e sopra questi altari bruciò ossa umane: e se ne tornò a Gerusalemme.And he slew al the priestes of the excelses, that were there vpon the altars: and he burnt mens bones vpon them: & turned into Ierusalem.Et occidit universos sacerdotes excelsorum qui erant ibi super altaria, et combussit ossa humana super ea: reversusque est Jerusalem.
21And he commanded all the people, saying: Keep the Phase to the Lord your God, according as it is written in the book of this covenant.E intimò quest'ordine a tutto il popolo: Fate la pasqua del Signore Dio vostro, secondo quel, che sta scritto in questo libro dell'alleanza.And he commanded al the people, saying: Make a Phase to our Lord your God, according as it is writen in the booke of this couenant.Et præcepit omni populo, dicens: Facite Phase Domino Deo vestro, secundum quod scriptum est in libro fœderis hujus. 22Now there was no such a Phase kept from the days of the judges, who judged Israel, nor in all the days of the kings of Israel, and of the kings of Juda,Or pasqua simile non fu fatta dal tempo dei giudici, che governarono Israele, e per tutto il tempo dei re d'Israele, e dei re di Giuda,For there was not such a Phase made from the daies of the Iudges, which iudged Israel, and of al the daies of the kinges of Israel, and of the kinges of Iuda,Nec enim factum est Phase tale a diebus judicum qui judicaverunt Israël, et omnium dierum regum Israël et regum Juda, 23As was this Phase, that was kept to the Lord in Jerusalem, in the eighteenth year of king Josias.Come fu questa pasqua fatta in onor del Signore a Gerusalemme l'anno decimo ottavo del re Josia.as in the eightenth yeare of king Iosias this Phase was made to our Lord in Ierusalem.sicut in octavodecimo anno regis Josiæ factum est Phase istud Domino in Jerusalem. 24Moreover the diviners by spirits, and soothsayers, and the figures of idols, and the uncleannesses, and the abominations, that had been in the land of Juda and Jerusalem, Josias took away: that he might perform the words of the law, that were written in the book, which Helcias the priest had found in the temple of the Lord.Sterminò parimente Josia i maghi, e gl'indovini, e le figure degl'idoli, e le immondezze, e le abbominazioni, che erano state nella terra di Giuda, e in Gerusalemme, affin di rimettere in vigore le parole della legge scritte in quel libro, che fu trovato da Helcia sommo Sacerdote nel tempio del Signore.Yea and the Pythones, and Southsayers, and the images of idols, and the filthes, and the abominations, that had bene in the land of Iuda and Ierusalem, Iosias tooke away: that he might establish the wordes of the law, that were writen in the Booke, which Helcias the priest found in the temple of our Lord.Sed et pythones, et ariolos, et figuras idolorum, et immunditias, et abominationes, quæ fuerant in terra Juda et Jerusalem, abstulit Josias: ut statueret verba legis quæ scipta sunt in libro quem invenit Helcias sacerdos in templo Domini.
25There was no king before him like unto him, that returned to the Lord with all his heart, and with all his soul, and with all his strength, according to all the law of Moses: neither after him did there arise any like unto him.Non v'ebbe tra' suoi predecessori alcun re simile a lui nel ritornare al Signore con tutto il cuor suo, e con tutta l'anima sua, e con tutto il suo potere, seguendo in tutto la legge di Mosè; e simile non venne dopo di lui.There was no king before him like to him, that returned to our Lord in al his hart, & in al his soule, and in al his powre according to al the law of Moyses: neither after him did there arise the like to him.Similis illi non fuit ante eum rex, qui reverteretur ad Dominum in omni corde suo, et in tota anima sua, et in universa virtute sua juxta omnem legem Moysi: neque post eum surrexit similis illi. 26But yet the Lord turned not away from the wrath of his great indignation, wherewith his anger was kindled against Juda: because of the provocations, wherewith Manasses had provoked him.Contuttociò il Signore non depose l'ira, e il suo gran furore contro di Giuda, a motivo degli oltraggi, co' quali lo aveva irritato Manasse.But yet our Lord was not auerted from the wrath of his great furie, wherwith his furie was wrath agaynst Iuda: for the prouocations, wherwith Manasses had prouoked him.Verumtamen non est aversus Dominus ab ira furoris sui magni quo iratus est furor ejus contra Judam propter irritationes quibus provocaverat eum Manasses. 27And the Lord said: I will remove Juda also from before my face, as I have removed Israel: and I will cast off this city Jerusalem, which I chose, and the house, of which I said: My name shall be there.Disse adunque il Signore: Io mi torrò dinanzi anche Giuda, come mi tolsi dinanzi Israele: e rigetterò Gerusalemme, la città eletta da me, e la casa di cui io dissi: Ella porterà il mio nome.Our Lord therfore sayd Iuda also wil I take away from my face, as I haue taken away Israel: and I wil reiect this citie, which I chose Ierusalem, and the house, wherof I sayd: My name shal be there.Dixit itaque Dominus: Etiam Judam auferam a facie mea, sicut abstuli Israël: et projiciam civitatem hanc quam elegi Jerusalem, et domum de qua dixi: Erit nomen meum ibi. 28Now the rest of the acts of Josias, and all that he did, are they not written in the book of the words of the days of the kings of Juda?Il rimanente poi delle azioni di Josia, e tutte le cose, che egli fece, non son elleno scritte nel diario de' fatti dei re di Giuda?But the rest of the wordes of Iosias, and al that he did, are not these thinges writen in the Booke of the wordes of the daies of the kinges of Iuda?Reliqua autem sermonum Josiæ, et universa quæ fecit, nonne hæc scripta sunt in libro verborum dierum regum Juda ?
29In his days Pharao Nechao, king of Egypt, went up against the king of Assyria to the river Euphrates: and king Josias went to meet him: and was slain at Mageddo, when he had seen him.A tempo di lui Faraone Nechao re dell'Egitto s'incamminò verso l'Eufrate, per combattere il re degli Assiri: e il re Josia andò contro di lui: e al primo incontro fu ucciso a Mageddo.In his dayes came vp Pharao Nechao the king of Aegypt, agaynst the king of Assyrians to the riuer Euphrates: and Iosias the king went to meete him: and was slaine in Mageddo, when he had seene him.In diebus ejus ascendit Pharao Nechao rex Ægypti contra regem Assyriorum ad flumen Euphraten, et abiit Josias rex in occursum ejus: et occisus est in Mageddo cum vidisset eum. 30And his servants carried him dead from Mageddo: and they brought him to Jerusalem, and buried him in his own sepulchre. And the people of the land took Joachaz, the son of Josias: and they anointed him, and made him king in his father’s stead.E i suoi servi lo riportaron morto da Mageddo a Gerusalemme, e lo seppellirono nel suo sepolcro. E il popolo del paese prese Joachaz figliuolo di Josia: e lo unsero, e dichiararon re in luogo di suo padre.And his seruantes caried him dead from Mageddo: & they brought him into Ierusalem, and buried him in his sepulchre. And the people of the land tooke Ioachaz the sonne of Iosias: and they anoynted him, and made him king for his father.Et portaverunt eum servi sui mortuum de Mageddo: et pertulerunt in Jerusalem, et sepelierunt eum in sepulchro suo. Tulitque populus terræ Joachaz filium Josiæ: et unxerunt eum, et constituerunt eum regem pro patre suo. 31Joachaz was three and twenty years old when he began to reign, and he reigned three months in Jerusalem: the name of his mother was Amital, the daughter of Jeremias, of Lobna.Ventitré anni avea Joachaz, quando principiò a regnare, e regnò tre mesi in Gerusalemme: sua madre si nomò Amital, figliuola di Geremia diThree and twentie yeares old was Ioachaz when he began to reigne, and he reigned three 〈…〉 in Ierusalem: the name of his mother was A〈…〉 the daughter of Ieremie of Lobna.Viginti trium annorum erat Joachaz cum regnare cœpisset, et tribus mensibus regnavit in Jerusalem: nomen matris ejus Amital filia Jeremiæ de Lobna. 32And he did evil before the Lord, according to all that his fathers had done.Ed egli fece il male nel cospetto del Signore imitando tutto quel, che avean fatto i padri suoi.And he did euil before our Lord, according to al thinges which his fathers had done.Et fecit malum coram Domino, juxta omnia quæ fecerant patres ejus.
33And Pharao Nechao bound him at Rebla, which is in the land of Emath, that he should not reign in Jerusalem: and he set a fine upon the land, of a hundred talents of silver, and a talent of gold.E Faraone Nechao lo mise in catene a Rebla, che è nel paese di Emath, per levargli il regno di Gerusalemme: e impose al paese una taglia di cento talenti d'argento, e di un talento d'oro.And Pharao Nechao bound him in Rebla, which is in the land Emath, that he should not reigne in Ierusalem: and he lette a penaltie vpon the land, an hundred talentes of siluer, and a talent of gold.Vinxitque eum Pharao Nechao in Rebla, quæ est in terra Emath, ne regnaret in Jerusalem: et imposuit mulctam terræ centum talentis argenti, et talento auri. 34And Pharao Nechao made Eliacim, the son of Josias, king in the room of Josias his father: and turned his name to Joakim. And he took Joachaz away and carried him into Egypt, and he died there.E indi Faraone Nechao diede il regno ad Eliacim figliuolo di Josia, facendolo succedere a Josia suo padre: e gli cangiò il nome in quello di Joakim. Quanto a Joachaz, ei lo prese: e lo condusse in Egitto, dove si morì.And Pharao Nechao made Eliacim king the sonne of Iosias, for Iosias his father: and turned his name Ioakim. Moreouer he tooke Ioachaz and brought him into Aegypt, and he died there.Regemque constituit Pharao Nechao Eliacim filium Josiæ pro Josia patre ejus: vertitque nomen ejus Joakim. Porro Joachaz tulit, et duxit in Ægyptum, et mortuus est ibi. 35And Joakim gave the silver and the gold to Pharao, after he had taxed the land for every man, to contribute according to the commandment of Pharao: and he exacted both the silver and the gold of the people of the land, of every man according to his ability: to give to Pharao Nechao.Joakim diede a Faraone l'argento, e l'oro, avendo imposto per tutto il paese un tributo a testa, per mettere insieme lo somma voluta da Faraone: e da ciascheduno del popolo del paese estorse secondo la loro possibilità tanto dell'argento, come dell'oro, per darlo a Faraone Nechao.And Ioakim gaue the siluer and the gold to Pharao, when he had taxed the land vpon euerie man, that it might be payd according to the precept of Pharao: and he exacted of euerie man according to his abilitie, as wel siluer as gold of the people of the land: to geue vnto Pharao Nechao.Argentum autem et aurum dedit Joakim Pharaoni, cum indixisset terræ per singulos, ut conferretur juxta præceptum Pharaonis: et unumquemque juxta vires suas exegit, tam argentum quam aurum, de populo terræ, ut daret Pharaoni Nechao. 36Joakim was five and twenty years old when he began to reign: and he reigned eleven years in Jerusalem: the name of his mother was Zebida, the daughter of Phadaia, of Ruma.Joakim avea venticinque anni, quando cominciò a regnare: e undici anni regnò in Gerusalemme: sua madre ebbe nome Zebida, figliuola di Phadaia di Ruma.Fiue and twentie yeares old was Ioakim, when he began to reigne: and he reigned eleuen yeares in Ierusalem: the name of his mother was zebida the daughter of Phadaia of Ruma.Viginti quinque annorum erat Joakim cum regnare cœpisset, et undecim annis regnavit in Jerusalem: nomen matris ejus Zebida filia Phadaia de Ruma.
37And he did evil before the Lord according to all that his fathers had done.Ed ei fece il male nel cospetto del Signore, imitando tutto quello, che avean fatto i padri suoi.And he did euil before our Lord according to al thinges, which his fathers had done.Et fecit malum coram Domino juxta omnia quæ fecerant patres ejus.
23:1
Year of the World 3380, Year before Christ 624.
23:2
Prophets. Chaldean, "scribes." But there were many prophets at this time, who were ordered to come and renew the covenant with God.
23:3
Challoner
The step. His tribune or tribunal, a more eminent place, from whence he might be seen and heard by the people. (Challoner)
This brazen tribune is described [in] 4 Kings 11:14., and 2 Paralipomenon 6:12.
Calmet
To the covenant, but with much less exactitude than the king. (Calmet)
23:4
Menochius
Order, who presided over the 24 classes of inferior priests. (Menochius)
Grotius
Jonathas understands it of those who supplied the place of the high priest when he could not attend. (Grotius)
Baal, the sun: (Calmet) in Hebrew, "for."
Haydock
The grove, Astarte, or the moon. (Haydock)
Cedron, to the east and south of Jerusalem, where Topheth and the sepulchres of the poor, and all unclean things, were placed. Here the pagans burnt their children in honour of Moloch. See 3 Kings 15:13., and 2 Paralipomenon 29:16., and 30:14.
Calmet
Bethel, out of contempt for the golden calf, (Haydock) and to remove those impurities to a greater distance. (Calmet)
23:5
Soothsayers. Protestants, "the idolatrous priests." Grotius thinks that camilli, or "ministers of the gods," (Serv.[Servius?] and Varro. vi.) may be derived from the Hebrew hacemarim, "the black-vested," or cryers. The Rabbins give this title in derision to the religious of the Christian Church. There were some melanophori, or people "in black," who honoured Isis, or the moon, by this dress; as if to condole with her on the absence of the sun. Plutarch Apuleius describes a shining black veil, which was carried in the procession of her statue.
Haydock
Baal. Hebrew, "to Baal the son;" (Calmet) or rather, "to Baal, to the son." (Haydock)
Calmet
People are divided whether they were one and the same idol. The Hebrew mazatoth, (Calmet) Septuagint Mazouróth (Haydock) is not better understood. St. Jerome translates signs of the zodiac; others have, influences, planets, Lucifer, Venus, etc. Job (xxxviii. 32.) designates some stars by the name of Mozruth, and Mozrim. (Calmet)
23:6
Haydock
Grove. The idol of Astarte, or the representation of a grove in sculpture. (Haydock)
Calmet
People, who were not rich enough to have a sepulchre. Jeremias (xix. 11.) threatens the people of Jerusalem with such a burial. (Calmet)
Haydock
The common people here means the idolaters, 2 Paralipomenon 34:4. (Haydock)
23:7
Calmet
Effeminate. Hebrew, "consecrated" (Calmet) or "initiated" (Montanus) in the obscene mysteries of idols. See Deuteronomy 23:18., and 3 Kings 15:12., and 2 Machabees 6:4. These men prostituted themselves (Menochius) even in that sacred place. (Calmet)
Calmet
Protestants, "he broke down the houses of the Sodomites, that were by the house of the Lord, where the women wove hangings for the grove." These hangings, tents, or dwellings, (Haydock) were destined for the idol; (Syriac, etc.) or they were intended to hide the abominations which were committed. They were called "tents of the daughters," 4 Kings 17:30. (Calmet)
Haydock
For. Literally, "of the grove:" luci. But the other translation is conformable to the Septuagint. (Vatable, etc.) (Haydock)
23:8
Bersabee; to which the Israelites went in pilgrimages, Amos 5:5. This place was situated at the southern extremity of the dominions of Juda, as Gabaa was at the northern. The priests being unable to offer sacrifice in the temple, and desirous to gain a livelihood, had been so weak as to conform to the illegal practices of the country; though they seem to have intended to worship God, Deuteronomy 12:11.
Calmet
Altars. These might also be consecrated to the true God, but they were forbidden. There were others, placed in similar situations, in honour of Trivia, or the moon, Isaias 57:8., and 65:11. (Calmet)
Menochius
City, to a person entering. (Chaldean) Josue was the chief lay-judge, or magistrate. (Menochius)
23:9
Haydock
Brethren. Thus people are degraded in the Christian Church, that they may suffer some confusion (Calmet) in this world, and repent. (Haydock)
Calmet
The priests, who had offered sacrifice unlawfully, where only permitted to perform the minor offices; but provision was made for their support, that they might not be tempted to relapse, Leviticus 21:17, 22., and Ezechiel 44:10. (Calmet)
Menochius
They were reduced to the rank of Levites. (Menochius)
23:10
Menochius
Defiled, or declared it unlawful. (Menochius)
Calmet
Topheth may signify "a drum;" which the Jews say the idolaters beat, to prevent their childrens' cries from being heard, when they were burning in the arms of Moloch. St. Jerome interprets it "latitude," as the vale was very wide, and beautifully adorned with gardens and springs. It formed a part of the vale of Josaphat and of Cedron; (Calmet) or the same valley went by these different names, as well as (Haydock) by that of Geh-hinnon, "the vale of Ennom," whence Gehenna is formed, and applied to hell, Matthew 5:22., and Mark 9:44., etc. (Calmet)
Haydock
Yet some think that the term denotes a place of torment on earth, which those deserve who say, thou fool. (Haydock)
23:11
Haydock
Nathan-melech. Septuagint, "to the treasury (room.; Pagnin) of Nathan, the king's eunuch," or chamberlain. (Haydock)
Pharurim, "the suburbs." (Vatable) (Menochius) (Chaldean)
It perhaps denotes the guard-house. See 1 Paralipomenon 26:18.
Haydock
Chariots. The aforesaid horses were designed to draw them in honour of the sun. Some nations used to ride in this manner with all expedition, at its rising; and the Rabbins pretend that the king, or some other by his order, had been accustomed to ride from the eastern gate of the temple to the house of the governor, Nathan-melech. The horse was consecrated to the sun, on account of its agility. Placat equo Persis radiis Hyperiona cinctum, Ne detur celeri victima tarda Deo. (Ovid, Fast. i.) The Persians sacrificed the horse to the sun, that a slow victim may not be offered to the swift deity. The sun gives vigour to the whole material system, as the instrumental cause in the hand of God; and horses perceive the influence, more particularly in the warmer climates, and exult in their strength, Job 39:21. (Haydock)
Calmet
Perhaps these horses had been destined for sacrifice by the infidel kings of Juda, as well as the chariots. (Calmet)
Festus
The Rhodeans threw some into the sea every year. (Festus.)
23:12
Haydock
Upper chamber, to be nearer the host of heaven, which they adored. (Haydock)
Calmet
We are assured that the Arabs also adored the sun, and offered incense to it on the tops of their houses. The prophets often upbraid the people with this practice, Jeremias 19:13., and Sophonias 1:5. (Calmet)
It is wonderful that Ezechias had not before removed these remnants of his father's infidelity; and still more that Manasses, after his repentance, had not destroyed what he had unlawfully erected in the courts of the priests and of the people. But Amon might have restored them.
Ran. This shews the zeal of the king. Hebrew and Septuagint, "and thence he broke or tore them."
23:13
Haydock
Offence; Olivet. (Haydock)
In the original, the terms are very much alike; and the Jews take a pleasure in deforming names, for which they had a horror. Solomon had erected temples here to various idols, (3 Kings 11:7.) which had probably been demolished by Ezechias, but had been rebuilt under Amon, etc., and subsisted during the minority of Josias; (Calmet) or they had been neglected by the pious kings of Juda, as no longer dangerous. But Josias, in the fervour of his zeal, thought proper to remove every thing that had been the occasion of offence: Hebrew, "of corruption."
Idol, and scandal, and abomination, are the same in Hebrew.
23:14
Statues is more proper than the Protestant "images," which would rather be torn.
Haydock
Dead is not expressed in the Hebrew or Septuagint, but must be understood. (Haydock)
Virgil
The pagans had the same idea of their impurity: incestat funere classem. (Virgil, Aeneid vi.)
23:15
Calmet
Bethel had perhaps fallen into the hands of Juda, after the Israelites had been led away. (Calmet)
Haydock
Josias exercised the like authority throughout all Samaria, (ver. 19.) as the country properly belonged to the house of David, and was God's peculiar inheritance. (Haydock)
Haydock
We may, therefore conclude that He authorized Josias to act in this manner; and the new inhabitants had no interest in maintaining the superstition of those who had lived there before them. The priest sent by Asarhaddon, had taken up his residence at Bethel; whence it is inferred that the town, at that time, was in the hands of the Samaritans, (Calmet) as it might be still, though Josias might exercise dominion in it as lord paramount. (Haydock)
23:16
Haydock
Spoke. Septuagint subjoin some words, which seem to be lost in the original: ["when Jeroboam was standing, on the festival day, upon the altar. And turning, he lifted up his eyes towards the tomb of the man of God,} who spoke these words." (Haydock)
Kennicott
"The copies, from which this version was made, read differently from the modern copies," and often better. (Kennicott, diss. 2:p. 335.)
23:17
Calmet
Monument. Hebrew tsiun, "an eminence" of "dry" earth, (Ezechiel 39:15.) heaped upon a corpse; whence the Latin tumulus. (Servius) (Calmet)
Menochius
It seems some inscription was still to be seen on the tomb. (Menochius)
Haydock
Thou, etc. Septuagint, "which he proclaimed against the altar." (Haydock)
23:18
Calmet
Samaria. It seems this word has been inserted instead of Juda, as it is certain the prophet came thence, ver. 17., and 3 Kings 13:32. (Calmet)
Calmet
But thus both prophets would be identified. It would rather appear that the seducing prophet, who resided at Bethel, is here said to have come out of Samaria, though that place was not raised to the dignity of a royal city (Haydock) till 50 years afterwards. (Calmet)
Haydock
There might be a town there long before; and, at any rate, he belonged to the kingdom of Jeroboam, or of Samaria. (Haydock)
Haydock
His faith in the prophet's prediction was, perhaps, thus rewarded, (Menochius) as his bones were left unmolested, on account of their being buried in the same sepulchre with the man of God. (Haydock)
23:20
Calmet
Slew. Most of the Israelites who had been left, (Haydock) embraced the true religion, after the captivity of their brethren, (Calmet) and adhered to the kings of Juda, (ver. 15.; Haydock) who had taken possession of the whole country (Du Hamel) after the fall of the Assyrian empire; (Tirinus) unless the emperors of Chaldea had given it to them as to their vassels. See ver. 29. (Calmet)
23:21
Year of the World 3381.
Menochius
Covenant, in Deuteronomy, 4 Kings 22:8. (Menochius)
23:22
Haydock
No such, in all respects. (Haydock)
Tirinus
The number of paschal lambs was certainly greater when all Israel was assembled; but the other victims presented by the king and his officers during the octave is here noticed, (2 Paralipomenon 35:7.; Menochius) as they are also styled the Phase; (Haydock) and this explains John 18:28. (Tirinus)
Calmet
Neither ought we to push these expressions too far, as they only mean, that this solemnity was very great. See ver. 25., and 4 Kings 18:5. (Calmet)
23:24
Spirits. Literally, "the pythons," Deuteronomy 18:11., and Numbers 22:5.
Uncleannesses. Hebrew, etc., "idols."
23:25
Haydock
Like him. Every person has some peculiarity, which distinguishes him from every other. (Haydock)
Tirinus
Thus we say of many saints: There was none found like unto him, Ecclesiasticus 44:20. (Tirinus)
23:26
Haydock
Had provoked him. The impiety of this king must have been extreme, since his repentance did not avert the scourge. (Haydock)
Besides, many of the people were corrupt at heart, though they were afraid of shewing it, as we learn from the prophets Jeremias and Sophonias. God therefore withdrew the good Josias, who was their bulwark, that they might feel the effects of his just indignation.
23:29
Year of the World 3394, Year before Christ 610.
Calmet
Nechao, six years (Usher, the year of the world 3394.) after he had succeeded his father Psammetichus, with whose ambitious views he was animated to attempt the conquest of Asia. (Marsham saec. 18.) Pharao pretends that God had sent him to attack the Assyrians, 2 Paralipomenon 35:21. But Josias thought he was only imposing on him, or speaking through fear. The Jews assert that Jeremias also opposed the king's design, 3 Esdras 1:28. (St. Jerome, ad Ctesip.) But this does not appear from the canonical Scripture. (Calmet)
Haydock
Meet him, in order to hinder him from passing through his dominions without leave; as this might prove dangerous. (Haydock)
Menochius
Seen him, and fought. (Menochius)
Josephus
He received a mortal wound at Mageddo, but died at Jerusalem, 2 Paralipomenon 35:23. (Josephus, [Antiquities?] 10:6.)
Calmet
Mageddo lay to the south of Cison, where Barak had fought before, Judges 5:19. Herodotus (II. 159.) says, that Nechos gained a victory over the Syrians at Magdolum, and took Cadytis, which is probably Cades, a strong city of Galilee, though some take it to be Jerusalem, as it may be interpreted "the holy city." (Calmet)
23:30
Haydock
Sepulchre. Paralipomenon xxxv., in the monument (or mausoleum) of his fathers. Such was the end of Josias: he fell gloriously in defence of his country, as he had spent his life in promoting religion. God therefore withdrew him from the sight of the miseries which were shortly to fall on his devoted people, 4 Kings 22:20. (Haydock)
Calmet
He was a prince of most excellent disposition, and receives the highest encomium, ver. 25., and Ecclesiasticus 49:1. Jeremias composed his funeral canticle, which was sung on his anniversary for many years, 2 Paralipomenon 35:24. The mourning for this pious king became proverbial, and resembled that which should be made for the Messias, Zacharias 12:11. The life and death of Josias prefigured those of Jesus Christ; who should be long expected as the restorer of the true religion, the teacher of a more excellent law, and the most innocent victim for the sins of the people. The glorious Phase under Josias, was but a faint representation of the eucharistic sacrifice. (Calmet)
23:31
Haydock
Old. Eliacim his brother was 25. (Haydock)
Calmet
Perhaps Joachaz was esteemed more by the people, as fitter to defend them against the king of Egypt, who had proceeded on his journey to attack Charchamis on the Euphrates. (Calmet)
Calemt
Having placed a garrison in it, he was met by Joachaz, and gained a victory over him at Rebla, (Haydock) as Sanctius gathers from Ezechiel 19:4. Hence he treated the captive king with such severity, and sent him into Egypt to die in chains, Jeremias 22:11. Joachaz is called Sellum (in Jeremias) and Jechonias, 3 Esdras 1:34. (Calemt)
Tirinus
He was a lion only against his own subjects. (Tirinus)
23:33
Rebla. Syriac and Arabic, "Deblat;" probably (Calmet) Apamea on the Orontes. (Chaldean, on Numbers 34:11.)
23:34
Calmet
Joakim. Thus he asserted his dominion over him, as Nabuchodonosor did afterwards over Matthanias, 4 Kings 24:17., and Daniel 1:6. (Calmet)
Menochius
Eliacim means nearly the same as Joakim, "the Lord's strength," or "appointment." (Menochius)
23:36
Year of the World 3395, Year before Christ 609.
Du Hamel
Old, of course Josias had him at 15. Some suspect we ought to read 15 here. (Du Hamel)
23:37
Haydock
Fathers, or ancestors, not his immediate father Josias, ver. 32. (Haydock)
Calmet
Joakim chose to imitate the wicked, and was not deterred by the chastisement of his brother. (Calmet)
Haydock
His character was marked with avarice and cruelty. He slew the prophet Urias, Jeremias 22:13., and 26:23. (Haydock)
St. Matthew (1:11.) calls him Jechonias, (Menochius) 1 Paralipomenon 3:15.
23:3
The king stood upon the step.... That is, his tribune, or tribunal, a more eminent place, from whence he might be seen and heard by the people.
23:9
Because they had offered sacrific to false goddes and in vnlawful places they were suspended from offering anie more sacrifice at al.
23:13
•. Reg. 〈◊〉.
23:16
Concordance 3. Reg: 13.
23:22
Iosephus writeth that this godlie king gaue thirtie thousand lambes and kiddes to the poore people for their Pasch & three thousand oxen for Holocaustes. The priestes also & Leuites added more of their owne. li. 10. Antiq. c. 5.
23:26
Albeit Manasses repented, and was restored to Gods fauour, & to his kingdome. 2. Paral. 3. Yet his sinnes were temporally punished, both in himself, and his posteritie.
23:4
St Augustine of Hippo † AD 430 The Correction of the Donatists 5
… Even as Hezekiah served Him, by destroying the groves and the temples of the idols, and the high places which had been built in violation of the commandments of God; or even as Josiah served Him, by doing the same things in his turn;
23:5
St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… For if there were other names of stars, Holy Scripture would not have made mention of those which are in common use among the Greeks, Esaias saying , “Which maketh the Pleiads, and Hesperus, and Arcturus, and the Chambers of the South,” and Job making mention of Orion and Aseroth
23:15
St Augustine of Hippo † AD 430 City of God 17.14
… just as it was revealed to a certain prophet that king Josiah should arise and reign after more than three hundred years, who predicted his future deeds also along with his name.
23:21
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.30
154. Love faith. For by his devotion and faith Josiah
23:29
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.17
17. Josiah also was persecuted as Jesus was persecuted. Josiah was persecuted, and Pharaoh the Lame slew Him;
St Jerome † AD 420 The Letters of St. Jerome 68
… You will charge Jacob with sin, whose vision became so dim that he could not see Ephraim and Manasseh, although with the inner eye and the prophetic spirit he could foresee the distant future and the Christ that was to come of his royal line. Were any of the kings holier than Josiah? Yet he was slain by the sword of the Egyptians.
St Jerome † AD 420 The Letters of St. Jerome 108.8
… Next passing over the sands of Tyre on which Paul had once knelt she came to Acco or, as it is now called, Ptolemais, rode over the plains of Megiddo which had once witnessed the slaying of Josiah,
St Jerome † AD 420 Against Jovinianus 2.4
… Solomon, beloved of the Lord, and to whom God had twice revealed Himself, because he loved women forsook the love of God. It is related in the Book of Days that Manasses the wicked king was restored after the Babylonish captivity to his former rank. And Josiah, a holy man,
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 5
… And on my handmaidens, and on my servants.” ( Mal. iv. 6 .) This also is a token of excellence, for we have become His servants, by being freed from sin. And great is the gift, since the grace passes over to the other sex also, not as of old, it was limited to just one or two individuals, as Deborah and Huldah.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.28
141. These treasures Lawrence pointed out, and prevailed, for the persecutors could not take them away. Jehoiachim,
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3. And the king stood upon the steps, — upon which the royal seat was erected like a throne; whence II Chronicles xxxiv, 31, it is called a "tribunal," in which also Joash before Josiah made a similar covenant between God and the people, IV Kings chapter xi, verse 14, equally as Solomon, II Chronicles chapter vi, verse 12. And this appears to be the "Musach sabbati;" as I said, chapter xvi, verse 18. Moreover Josiah made the people swear that they would keep this covenant exactly, as is said in II Chronicles chapter xxxiv, verse 32. In a similar manner Moses first made a covenant of the people with God, Exodus xxiv, with various ceremonies which would impress it more upon the people.
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4. And the king commanded Hilkiah the high priest and the priests of the second order. — that is, the lesser ones, who were subject to the high priest, namely Hilkiah. Thus Abulensis, Vatablus, Sanchez and others, although others understand by the second order the second class. For the priests were distributed by David according to families into various classes. And he took the dust of them (of the idols and vessels dedicated to them, and therefore burned by him) to Bethel, — so that namely not even the dust of so impious a thing would remain in the land of Judah, which was holy: for "Bethel" was a place profaned by the idolatry of Jero- And they should raise up the words of the covenant. — "To raise up" is to excite from death to life; but the words of the law and divine covenant had already by the idols of Manasseh been consigned to oblivion by many, and as if dead; wherefore Josiah, reading them aloud to the people and impressing them, appears to have raised them up as if from death to life, or certainly from sleep as if sleeping to wakefulness.
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8. And he defiled the high places, — namely the temples and profane shrines erected in high places, defiling, destroying, filling them with filth and the bones of the dead, as is said in verse 14; whence explaining he adds: And he destroyed the altars. — What and of what kind the "high places" were I have said in book III, chapter III, verse 2.
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9. Nevertheless the priests of the high places did not go up to the altar of the Lord in Jerusalem, but only ate unleavened bread in the midst of their brethren,—that is to say, Josias did not permit those priests who had sacrificed impiously or unlawfully in the high places to go to Jerusalem and minister in the temple, as being defiled by the victims of idols or superstitions: but nevertheless he permitted them to be nourished with unleavened bread and other foods with which the other priests and Levites were fed from offerings made to them by the people. Thus Abulensis and others.
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10. He also defiled Topheth.—It was a place in "Gehennom," that is in the valley of the sons of Ennom, near Jerusalem, in which parents burned their sons to the idol Moloch, and lest their cries be heard, they beat the toph, that is the drum; whence the place was called Topheth. See the words of Isaiah xxx, 33, and Jeremiah vii, 31. This place therefore, together with the idol Moloch to which it was sacred, Josias "defiled," that is profaned, destroyed and filled it with bones and dung.
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11. He also took away the horses which the kings of Juda had given to the Sun.—Who and what manner of horses were these horses of the Sun? I answer: The Persians and other nations worshipped the Sun on account of its extraordinary brightness, beauty and usefulness as a God, and called it Mithras and Apollo, and dedicated to it horses, partly painted and carved, partly real and living, because the horse is the swiftest of animals and represents the swiftest motion of the Sun. Witness is Xenophon, book VIII of the Cyropaedia; Herodotus, book I, at the end; Justin, book I and others. Whence Ovid, I Fasti: "The Persians appease with a horse him who is girt with rays, Hyperion, lest a slow victim be given to the swift God." Hence the Poets fable that the Sun is carried in a chariot drawn by four very swift horses, namely, as Ovid says, II Metamorphoses: "Pirois, Eous and Aethon, the horses of the Sun, and the fourth Phlegon." Through these Abulensis thinks are signified the four parts of the year and of the day. The image and idol of the Sun Macrobius thus depicts, book 1 of the Saturnalia, chapter xxx: "Now indeed," he says, "that the same Jupiter and the Sun are one is recognized both from the very ritual of the sacred rites and from the appearance. For the golden image stands in beardless form with the right hand raised holding a whip in the manner of a charioteer, the left hand holds a thunderbolt and ears of grain. All which things demonstrate the power of Jupiter and the Sun joined together. The religion of this temple also excels in divination, which is referred to the power of Apollo, who is the same as the Sun. For the image of the God of Heliopolis is carried on a litter just as the images of gods are carried in the procession of the games of the Circus, and the chief men of provinces usually take them up, with shaved head, purified by long abstinence, and are borne by divine spirit not by their own will, but as God impels those who carry it." Macrobius adds that hence the God is called by the Syrians "Adad" that is "one," because the Sun is one just as God is one in the world. The same, book I in the Dream of Scipio: "Cicero," he says, "asserts that the Sun is the leader, and prince, and moderator of the other lights, whom Heraclitus calls the fountain of heavenly light. He is therefore the leader, because he surpasses all in the majesty of light. Prince, because he so stands out that for this reason, because he alone appears such, he is called the sun. He is called the moderator of the others, because he himself regulates their course and return by a certain fixed definition of space." And soon after: "He is called the Mind of the world, so that the Physicists have called him the heart of heaven, because the Sun and the night, then the mild temperature of spring, the torrid heat of Cancer and Leo, the mildness of the autumn breeze, the force of cold between the two temperatures, all these things the course and reason of the Sun dispenses. Justly therefore is he called the heart of heaven, through whom all things are done which we see are done by divine reason." You will ask secondly, by what rite did they worship the Sun through horses? First, the Scholastic Historians think that the Jews represented in these horses and chariot the chariot and fiery horses by which Elias, as it were thus, that is the Sun, was snatched up to heaven, as we heard, chapter ii. Thus Eucherius and Angelomus, who also add: "The Greeks, hearing from the Israelites that Elias was transported to the heavens in a fiery chariot and with fiery horses, or certainly seeing this very thing depicted on a wall among other things, deceived by the nearness of the name, believed that the passage of the Sun through the heavens was designated here; and a miracle divinely wrought by God they changed into an argument of error, contrived by human folly. Whom the Jews themselves imitated, striving lest in any respect they should appear less foolish than the most foolish of the gentiles." Second, better is Rabbi Solomon: At early dawn, he says, they led horses to meet the rising Sun, that they might greet it and show it reverence. Abulensis criticizes this, but unjustly; for Xenophon testifies that the horses of Cyrus went forth to meet the Sun before its rising for the pomp of the sacrifice, whose words I shall presently recite. Thus also the Romans greeted the rising Sun, whom St. Leo rebuked, sermon On the Epiphany, and Plato and Plutarch testify that Socrates was accustomed to do the same, who asserts that the proverb was born from this: "More adore the rising Sun than the setting Sun." Whence some think these horses of the Sun were those by which those were carried who greeted and worshipped the rising Sun. Thirdly, Abulensis wishes these horses to have been painted or carved and suspended with a chariot before the statue of the Sun, or for the statue to have been placed upon the chariot and drawn by the horses. Fourthly, they themselves sacrificed and immolated living horses to the Sun. Herodotus gives the reason, book I, that they wished to immolate to the Gods the swiftest of mortals, indeed the swiftest of all mortals. Hear Xenophon, book VIII, where he describes Cyrus departing from captured Babylon in triumph: "When the gates of the palace had been opened, first were led four most beautiful bulls to Jupiter himself, and to certain other gods whom the Magi had chosen. After the bulls, however, horses, so that they might be a sacrifice to the Sun. After these, moreover, a white chariot was led out, having a golden yoke, consecrated to Jupiter. After this the chariot of the Sun was led out, white and crowned similarly to the one above. After this also a third chariot was led out, whose horses were covered with purple garments, and after it men followed, who carried fire in some great brazier." Hence Cyrus in Persian is the same as Sun, says Plutarch in Artaxerxes Mnemon. Thus Philostratus in the Heroics writes that Palamedes ordered the Greeks to immolate a white horse to the rising Sun. The Jews therefore drew this worship of the Sun as it were a God from the neighboring gentiles. Moreover, that these horses were living is clear from the fact that Josias is said to have removed them, not burned them; but the chariot of the Sun he burned, not removed; for if the horses had been painted or carved from wood, bronze or gold, he would certainly have burned them together with the chariot. Moreover, these horses of the Sun were "beside the chamber of Nathanmelech the Eunuch." "Nathanmelech" in Hebrew is the same as gift of the king. Thus this Eunuch was called by this name, so that it might be signified how much they esteemed the worshipper and charioteer of the Sun. For although he himself was merely the groom of these horses and prefect of the stable, he was nevertheless called by an august name: Nathan melech, that is, gift of the king. The Septuagint translates: beside the treasury of Nathan the Eunuch of the king. Others translate: From the chamber of Nathan melech the Eunuch; and thus they explain it, as if to say: From the chamber or chariot of the Sun, who is called Mathan melech, that is, the king who gives; for the Sun is the king who gives all things; the same is the Eunuch, who is beardless, as being always young, strong and agile. Hence they also wished the guardian of this image of the Sun to be a Eunuch, that is, beardless; because such is the Sun. Thus Vilalpandus, book III, chapter xxxii, on chapter xl of Ezekiel, page 221. Moreover, "chamber" was a place, verse 3, a room in which there are seats, so that there might be a gathering of men, of which sort many were beside the temple for priests, Levites and others. Tropologically, Josias teaches us that we ought to tame and destroy idols and the horses of the Sun, that is, the unbridled impulses of the mind. Allegorically and anagogically, Josias represents Christ, who on the day of judgment will destroy all impiety; for he will not permit anything unclean to enter heaven. Thus Angelomus.
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13. On the right side of the mount of offense,—that is, the mount of Olives, which was called the mount of "offense" from the idols and temples erected upon it by Solomon; for idols and the worship of idols are the greatest injury and offense to God. Whence immediately is added: And Chamos, an offense (that is, an idol offending God) to Moab.—Hence an idol in Scripture is called an "offense." Thus Eucherius and Angelomus.
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14. And he filled the places with the bones of the dead.—For by these the place sacred to idols was profaned, contaminated, and became vile, unclean and horrible, especially among the Jews, who contracted legal uncleanness from contact with bones and corpses. Thus also the Gentiles abhorred bones and unburied corpses. Hear Virgil, VI Aeneid: Moreover, there lies before you the lifeless body of your friend, Alas! you know not, and contaminates the whole fleet with death.
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15. Moreover, the altar which was in Bethel, and the high place which Jeroboam had made (namely, the temple in which he had placed his idols, to wit the golden calves, so that they might be worshipped by all Israel) he destroyed.—Although Bethel was in Israel, not in Judah where Josias reigned, nevertheless, since the Israelites had already been led away from Israel into Assyria by Salmanasar, and their king and kingdom had been overthrown, the land of Israel seemed to return to its former master, namely to the family of David and to Josias king of Judah; especially because God had foretold and promised to Josias three hundred years before that he would do this in Bethel, book III, chapter xiii, verse 2, and by this very thing had given to Josias the right and power to do this, indeed had ordained and commanded that he do this.
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17. What is that title which I see?—"Title" was the tomb of the prophet who prophesied against Jeroboam and the golden calves placed in Bethel, and who foretold this destruction of them through Josias. It is called a "title" because it was marked with some sign, so that Josias might know that a prophet, a worshipper of the true God, was buried there, and therefore he would spare it. What this sign was, Scripture does not explain. Rabbi Solomon fables that from the bones of the prophet there grew up herbs beautiful to behold, fragrant in odor, wholesome in use, from which Josias gathered that those bones were of a holy man and prophet. Others more reasonably suspect it was a sign of the cross, or the name Jehova, or something similar.
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20. And he slew the priests of the high places that were there upon the altars. — For when the Assyrians departed after laying waste Samaria, many Israelites who were fugitives and exiles returned to their own seats, and there, as before, they worshipped their idols in the high places; and therefore Josias, a zealot for the honor of God, slew the priests appointed by them for sacrifice, and as it were offered them as victims upon those very altars and consecrated them to divine justice. And he burnt human bones upon them. — Bones both of the priests slain by him and of former ones, which he drew forth from the sepulchres, and burnt upon the altar, and thus defiled and polluted the altar. For this had been foretold by that prophet who was slain by a lion, in the third book, chapter thirteen, verse 10: "And he cried, saith the man of God, against the altar in the word of the Lord, and said: O altar, altar, thus saith the Lord: Behold a child shall be born to the house of David, Josias by name, and he shall sacrifice upon thee the priests of the high places that now burn incense upon thee, and he shall burn the bones of men upon thee." Hence it is clear that the dead can be punished for their crimes by the burning of their corpses, public infamy and ignominy. Wherefore when in the fifth universal Synod it was asked whether it was lawful in former times to strike the dead with anathema, Eutychius, Bishop of Amasea, in his responses, said that the matter needed neither council nor any deliberation: because King Josias not only slew the living priests of demons in former times, but also dug up the sepulchres of those who had been buried long before. Thus Nicephorus, in the seventeenth book of his History, chapter twenty-seven.
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21. Keep the Phase, — that is, sacrifice the Paschal lamb and the other Paschal victims, which are commanded to be offered throughout seven days of unleavened bread in the law, Numbers twenty-eight, sixteen and following. Allegorically, Josias instituting the "Phase," most solemn, was a type of Jesus Christ, who instituted the Eucharist, nay, made himself the "Phase," that is, the Paschal lamb, according to that saying of Paul, First Corinthians five: "Christ our Pasch is sacrificed. Therefore let us feast, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."
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25. There was no king like him before him, — namely, as regards the complete extirpation of idolatry both in Israel and in Juda, and the reformation of religion, in which matter Josias surpassed all his predecessors, even Ezechias; for otherwise absolutely Josias appears to have been better and holier than David, as Abulensis says.
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29. In those days Pharao Nechao (that is, the lame one) king of Egypt ascended against the king of the Assyrians, — in order to avenge the injuries inflicted upon Egypt by Sennacherib, and to recover the spoils taken away by him, especially because he saw that from the slaughter of the camp of Sennacherib by an Angel in Judaea, the affairs of the Assyrians were going from bad to worse, and the Medes and Babylonians had rebelled against them. Therefore Pharao proceeded with his armies to the Euphrates and Nineveh, in hope of obtaining it; but because it was necessary to pass through Judaea, Josias met him, fearing lest he should invade Judaea and plunder it; and although Pharao asserted that he was plotting nothing against Josias and Judaea, nevertheless Josias not believing him, drew up a line of battle against him, in which while he fought more boldly and incautiously, he was pierced by archers and fell. Moreover Abulensis entirely excuses Josias from blame, because he feared Pharao, if he should enter Judaea, would plot something against it, indeed would seize it, so that it could not be expelled. Scripture, however, in II Paralipomenon xxxv, 22, commands that he sinned in some measure: for although he was not bound to believe Pharao saying what was true, namely that he was sent by God for another purpose, nevertheless he ought first to have consulted God, before undertaking so doubtful and dangerous a war; thus Cajetan, and therefore God permitted him to succumb and be killed. And he was slain in Mageddo. — Although Mageddo was in the lot of Manasses and Israel, not Juda, over which Josias presided, nevertheless Josias also had that land subject to him, for the reason which I gave, verse 15. To which Abulensis adds another, namely that the remaining Israelites from the captivity of Salmanasar joined themselves to the kingdom of Juda, and accepted Josias as their king, so that joined with the Judahites they might be stronger, and more easily resist the Syrians, Egyptians and other surrounding enemies. When he saw him, — namely in battle, that is when he had seized him by fighting. Thus to see is taken by catachresis for to fight, Wisdom xiv, 8: "Come and let us see one another," that is come and let us fight. Moreover it was a wonderful judgment of God, that He permitted a king so pious to be slain in the just and pious defense of Israel: for when Josias was slain, all the hope of Israel perished, and the kingdom of David and Juda was cut off. Assuredly "The judgments of God are a great abyss." God wished to take away Josias, lest he should see the evils of his nation, namely the destruction of the kingdom and temple on account of the sins of the Judahites already decreed by God. St. Justin offers another reason, Questions LXXIX to the Orthodox, namely, that Josias did not obey the command of the prophet, who had said to him by the mandate of God, that he should not go forth to meet the king of Egypt in war, as Jeremias says. Wherefore in order that the Lord God might receive him pure from sins from this life, He permitted him to pay the penalty of his disobedience by the Egyptian sword: for the instruction of posterity, that they should not be disobedient to prophets, and moreover that they might learn that saying: "If the just man shall scarcely be saved, where shall the impious and the sinner appear?" Thus far Justin. But this prophecy of Jeremias nowhere exists, as far as I know. Allegorically Josias in the flower of his age fighting for his own, was a type of Jesus Christ slain by the Jews for the salvation of men in the thirty-fourth year of his age. We shall hear more of the piety and zeal of Josias in II Paralipomenon xxxiv and following. The eulogy of Josias is found in Ecclesiasticus cap. xlix, 1 and following. In a similar manner God permitted St. Louis, attempting to wrest the holy land from the Saracens, to be taken by them, and returning a second time to die of the plague, so that we might learn to esteem the kingdoms of the earth as of little value, and to seek the kingdom of heaven, glorious and eternal, as St. Louis used to say, in all his misfortune praising God, and giving him thanks; whence dying, looking up to heaven he sang that Psalm v: "I will come into thy house, O Lord, I will worship towards thy holy temple, and I will give glory to thy name." Thus it is found in his Life in Surius, on the 25th of August.
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30. And the people of the land took Joachaz the son of Josias: and they anointed him. — Joachaz although younger in age, for he was twenty-three years old, and reigned only three months, since his elder brother Joakim soon succeeded him, who was twenty-five years old, was nevertheless preferred in the kingdom to the elder Joakim, either because he was more spirited and warlike; whence Pharao fearing him deposed him and substituted Joakim; or because Joakim
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34. And he changed his name to Joakim. — It was the custom of kings and princes conquered in war to change the name, and to impose a new one as a sign of subjection, as is evident from Daniel 1. Add that Joakim is the same as Eliakim, for both in Hebrew signify God shall establish: for the name of God is both El, that is mighty, and ia, which is an abbreviation of Jehova. 37. And he did evil before the Lord, that is he worshipped idols, moreover he greedily plundered his subjects, and was proud and ambitious, and therefore was slain by the Chaldaeans, "with the burial of an ass he was buried;" that is he was unburied, cast into a dunghill like an ass, as Jeremias teaches, cap. xxii, 13 and following. See the things said there.
Machine translation from the Latin, not reviewed.
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… p. 467). From the account itself one might get the impression that the recovered text was not very extensive, since it was immediately read twice (II Kings 22:8, 10), and at the ceremony of promulgation "all the words" of it were read to the people (II Kings 23:2). But this hypothesis is uncertain; it does not appear that the twofold reading was done on the same
23:4
As many of the cited passages of the Old Testament show, A. was worshiped together with Baal and also together with the host of heaven (2 Kings 23:4), that is, with the stars, and her worshipers called her "queen of heaven" (Jer., loc. cit.). …
Baal (Ba'al = 'Lord, Master, Owner')
… by Jehu (I Kings 22:54; II Kings 3:2; 10:18-28). Athaliah introduced it also into Jerusalem, but Joash abolished it (II Kings 11:18; II Chron. 23:17). Restored to honor by Ahaz and Manasseh, it was fought by Hezekiah and Josiah (II Kings 18:4; 21:3; 23:4-5). However, the priests of B. operated until the exile, after which the cult of B. disappears (Jer. 2:8, 2:5; 7:9; 9:14 ff.). …
A "red heifer, without blemish, without any defect, which had never borne the yoke" (Num. 19:2) was to be led to Aaron and, in the presence of Eleazar, son of Aaron (in which fact one should see an ancient precedent for the existence, attested later [2 Kings 23:4; 25:18], of a substitute for the high priest), slaughtered outside the camp; with its blood seven sprinklings were to be made in the direction of the "tent of meeting"; then the animal …
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II Kings 23, 5: "(Josiah) exterminated the soothsayers... and those who burned incense to Baal, to the Sun, to the Moon, to the twelve signs (Mazzârôth) and to all the host of heaven." Mazzârôth, …
Bamah (Heb. "height"; plural Bāmāth)
… Josiah recalled to Jerusalem the Levitical priests who had passed to the service of the b., forbidding them nonetheless to ascend the altar of the Lord (II Reg. 23:5-9; II Par. 37:3-7, 32 ff.). …
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He swept away all the abominations from the holy place: he demolished the idolatrous altars built by King Manasseh in the two courts (II Kings 23:12) and the "chariot of the sun"; he destroyed the 'Āšērāh (II Kings 23:6), that is, the sacred pole, symbol of the goddess 'Āšērāh: to the cult of this goddess were attached the infamous practices of ritual prostitution, which the king energetically stamped …
23:7
Bamah (Heb. "height"; plural Bāmāth)
… destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated them, indeed promoted them in the northern kingdom (Os. 10:8, 9; Am. 8:14; I Reg. 12:31; 13:32; II Reg. 17:29, 32; 23:7, 19; Ez. 6:3-6).
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… and southeast of Michmash, managed to penetrate into the enemy camp, throwing it into confusion and freeing the region from the Philistines (I Sam. 13, 4; 14). Fortified by King Asa, it was the northern outpost of the Kingdom of Judah (I Kings 15, 22; II Kings 23, 8; II Chron. 16, 6). After the exile it was reoccupied by the Benjaminites (Neh. 12, 19).
… and 'Āšērāh, which J. had demolished, filling the places with human bones (II Kings 23:13-14). The same fate befell the other maššēhōth scattered throughout the country, from Geba to Beersheba, tolerated by almost all the kings his predecessors (II Kings 23:8). The purifying action extended also to persons: J. removed the magicians and the soothsayers with all their idols (II Kings 23:24); he deposed the hierophants (hēmārīm) or idolatrous …
Simeon (Heb. Šim'ôn; Gr. Symzōn)
… The Simeonites still furnished 7,100 warriors to David (1 Chron. 12:25). But already in this period, and ever more frequently afterward, the cities that had belonged to S. are counted as Judean: Bethel, Ramoth in the south, Arama, Ashan (1 Sam. 30:27-30), Beersheba (2 Sam. 24:7; 1 Kings 19:3; 2 Kings 23:8), Ziklag (1 Sam. 27:6), etc. (cf. 1 Chron. 4:28-31).
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Töpheth means "hearth," "griddle," on the edge of the burning pit, where children were placed to burn after having been slaughtered (Ezek. 16:21). Josiah covered it with human bones, rendering it impure (II Kings 23:10 and 16); the idea of the dung heap and of fire to consume refuse and carcasses (David Qimbi), however widespread, has no basis.
… ritual prostitution, which the king energetically stamped out. With equal zeal he purged the other places of Jerusalem and Judah: he desecrated the Topheth, in the valley of Gē-Hinnōm or Gehenna (v.), where human sacrifices had been offered to Moloch (II Kings 23:10); he overturned the altar of the šē'īrīm (Vulg. satyrs), which was near the gate of the city; he desecrated the high places (maššēhōth) erected by Solomon (I Kings 11:7) near …
MOLOCH. - Name of a Semitic deity, from the common melekh "king"; the Septuagint, rendering 2 Kings 23:10, 13 as ὁ Μολόχ, caused the current pronunciation, which never existed in the living language; the Masoretes vocalized it Mólekh from the term bōšeth "ignominy, infamous object"; one must …
23:12
Baal (Ba'al = 'Lord, Master, Owner')
B. was worshiped on the terraces of houses (Jer. 32:29; II Kings 23:12), in temples (I Kings 16:32; II Kings 10:21-27; 11:18) and especially on the bāmōth (v. BĀMĀH); cf. Jer. 19:5; 32:35; I Kings 18:20. Around the altars the ḥammānīm were erected and …
He swept away all the abominations from the holy place: he demolished the idolatrous altars built by King Manasseh in the two courts (II Kings 23:12) and the "chariot of the sun"; he destroyed the 'Āšērāh (II Kings 23:6), that is, the sacred pole, symbol of the goddess 'Āšērāh: to the cult of this goddess were attached the …
… Its door had no leaves (I Kings 6, 3; II Kings 11, 10). The courts were two (II Kings 21, 5; 23, 12; II Chron. 33, 5). The outer court (ibid. 4, 9; cf. Ezek. 10, 17) was a square, enclosed by a wall and paved with stones. …
23:13
… Milcom is the Babylonian Malkum, venerated by the eastern Semites from the 24th century B.C. Solomon erected an altar to Milcom to the right of the Mount of Olives (1 Kings 11:5, 7, 33; 2 Kings 23:13).
A. was worshiped especially by the Phoenicians, so that in the Old Testament she is called the goddess of the Sidonians (1 Kings 11:5, 33; 2 Kings 23:13). In Phoenicia many figures of her were found, and she had temples there; the name of A. also appears in proper names, such as Abdastart, Bodastart, Amastart, and the kings of the …
CHAMOS (Hebrew Kéméf). - National and principal god of the Moabites (Judg. 11:24; 1 Kings 11:7, 33; 2 Kings 23:13), who were therefore called the "people of C." (Num. 21:29; Jer. 48:46). King Mesha is called "son of C.," and to him, as to a god of war, in order to be delivered from the grip …
… places (maššēhōth) erected by Solomon (I Kings 11:7) near the Mount of Olives in honor of Astarte, Chemosh and Moloch: there had been raised steles and sacred poles to Baal and 'Āšērāh, which J. had demolished, filling the places with human bones (II Kings 23:13-14). The same fate befell the other maššēhōth scattered throughout the country, from Geba to Beersheba, tolerated by almost all the kings his predecessors (II Kings 23:8). The purifying …
… traditional site of the Ascension of Jesus, and the southern one (734 m.) is Çebel Baţh el-Hawâ, called by Christians the "mount of scandal" because it is held to be the height where Solomon erected places of worship to the deities of his foreign wives (2 Kings 23:13; Vulg. …
… It would represent the har hawa-mafīth ("mount of perdition"); II Kings 23:13), facing Jerusalem (ibid. 11:7), where Solomon consecrated some "high places" to the deities of his foreign women.
23:14
… Their relation to the deity is not clear: whether it is a dwelling or a symbol of it. The Law therefore prohibited them (Lev. 26, 1; Deut. 16, 22). They are nevertheless found in the bānāth or sanctuaries in honor of Yahweh (I Kings 14, 23; II Kings 17, 10; 18, 4; 23, 14; II Chron. 14, 2; 31, 1; Hos. 3, 4; 10, 1 f.; Mic. 5, 12); and also in honor of Baal (II Kings 3, 2; 10, 26 f.). In Is. 6, 13 the m. is a tree trunk, deprived of its branches. …
23:15
the distant territory of Naphtali, tearing down altars, images, steles and sacred poles, as well as the mozzabbih (II Kings 23:19 ff.; II Chron. 34:6 ff.); above all he destroyed the schismatic sanctuary of Bethel and desecrated its altar (II Kings 23:15-18), fulfilling what three centuries earlier, at the inauguration of that sanctuary, a prophet of Yahweh had foretold (v. HEDROAM 1; cf. I Kings 13:2 ff.).
23:19
the distant territory of Naphtali, tearing down altars, images, steles and sacred poles, as well as the mozzabbih (II Kings 23:19 ff.; II Chron. 34:6 ff.); above all he destroyed the schismatic sanctuary of Bethel and desecrated its altar (II Kings 23:15-18), fulfilling what three centuries earlier, at the inauguration …
23:24
AHITHOPHEL. - A shrewd counselor, and later a traitor, of David, a native of Giloh (Gilo) in the mountains of Judah, father of the hero Eliam (II Kings 23:24). In Absalom's conspiracy he took the side of the rebellious son, causing great grief and despair in David who, seeing himself now lost, turned to the Lord that He might render his …
From 603 to 581 B.C. (especially in 587, when Jerusalem fell) Nebuchadnezzar II deported to Babylon many inhabitants of the kingdom of Judah along with the prophets Daniel, Ezekiel and King Jeconiah (II Kings 23:24-25:21; Dan. 1:1; Ezek. 1:1-3).
… maššēhōth scattered throughout the country, from Geba to Beersheba, tolerated by almost all the kings his predecessors (II Kings 23:8). The purifying action extended also to persons: J. removed the magicians and the soothsayers with all their idols (II Kings 23:24); he deposed the hierophants (hēmārīm) or idolatrous priests attached to the astral cults imported from Assyria, and summoned back from every quarter to Jerusalem all those priests …
… In 2 Kings 23:24, they are destroyed by Josiah together with the idols (Vulg.: figura idolorum); a similar pairing in Hos. 3:4. This was probably the evolution of the name and object among the common people.
23:29
… by the Galilean tribes and Sisera was killed (Judg. 5:19); the kings Joram and Ahaziah were killed there (2 Kings 9:23-27); above all memorable is the rout of King Josiah (609 B.C.), killed in the "plain of Megiddo" by the troops of Pharaoh Necho II (2 Kings 23:29-30; 2 Chron. 35:22-25), and that mourning remained proverbial (Zech. 12:11; v. ADADREMMON).
… With Necho, Egypt is an ally of Assyria at the time when the latter is rapidly giving way under the blows of its adversaries in the east; and at the moment when Necho rushes to the aid of the ally (609), King Josiah of Judah dares to oppose the march of the Egyptians and is defeated at Megiddo (II Kings 23:29) and killed. …
… field of battle, with the memories of the famous victories of Thutmose III, of Barak (Judg. 4:5), of Gideon (Judg. 7:1), of the Philistines against King Saul (1 Sam. 31:7), of Ahab over the Arameans (2 Kings 20:26), of the pharaoh Necho over Josiah (2 Kings 23:29), in modern times of Saladin, of Kléber and Napoleon.
Johanan (HEB. JĒHĀHĀNĀN AND JĀHĀNĀN "JAHWEH IS GRACIOUS")
2. Firstborn of King Josiah (1 Chron. 3:15); he perhaps died before Josiah, or with him at Megiddo (2 Kings 23:29). - 3. Davidic descendant, through Zerubbabel (1 Chron. 3:24). - 4. Grandson of Ahimaaz; high priest under Solomon and Rehoboam (ibid. 6:10). - 5. Valiant warrior of David; a Benjaminite, …
… afterward he undertook a campaign against Nabopolassar, king of Assyria (Herodotus, II, 159), and since King Josiah of Judah, despite the pharaoh's protest that he was not marching against him (II Chron. 35, 20-25, cf. Jer. 42, 11), went against him (II Kings 23, 29), he was defeated at Megiddo on the Kishon near Carmel and killed (II Chron. 35, 23-24), leaving the kingdom to his son Jehoahaz, whom N. put in chains at Riblah in the land of Hamath, …
23:30
… until the battle of Sisera "at the waters [Kishon] of M." (Judg. 5:19). Fortified by Solomon (1 Kings 9:15), it became the administrative seat of a prefecture (ibid. 4:12). Two kings of Judah, Ahaziah and Josiah, met their death there (2 Kings 9:27; 23:30).
23:31
… occurred without his consent, or because the new king was hostile to Egyptian policy, or because Josiah's eldest son was scheming to obtain the throne, Necho, after barely three months of reign, deposed J. and sent him as a prisoner to Egypt, where he died (II Kings 23:31-34; Jer. 22:10-12): in his place he installed Eliakim, changing his name to Jehoiakim (v.).
Lebna (Heb. Libhná; Gr. Lechna, Lochna)
took on his return from Lachish (2 Kings 19:8; Isa. 37:8). It was the birthplace of the mother of Jehoahaz and of Zedekiah, kings of Judah (2 Kings 23:31; 24:18).
23:33
The first three years passed rather quietly under the high control of the pharaoh of Egypt, to whom I. had immediately to render an act of submission and pay tribute (II Kings 23:33). But with the defeat of Carchemish (605 B.C.), Egypt lost its predominance, and Syria and Palestine fell under the supremacy of Babylon, which however for some time remained merely …
… against him (II Kings 23, 29), he was defeated at Megiddo on the Kishon near Carmel and killed (II Chron. 35, 23-24), leaving the kingdom to his son Jehoahaz, whom N. put in chains at Riblah in the land of Hamath, afterward sending him to die in Egypt (II Kings 23, 33-34; II Chron. 36, 3); he placed on the throne instead Eliakim, another son of Josiah, under the name Jehoiakim and on condition that he pay him a large tribute of gold and silver (II …
23:34
… land of Hamath, afterward sending him to die in Egypt (II Kings 23, 33-34; II Chron. 36, 3); he placed on the throne instead Eliakim, another son of Josiah, under the name Jehoiakim and on condition that he pay him a large tribute of gold and silver (II Kings 23, 34-36; II Chron. 36, 3-4). To celebrate the victory, N. consecrated his armor to Apollo Didymaeus (Herodotus, II, 159). Then he was defeated at Carchemish by Nebuchadnezzar II in 605 (Jer. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.