2 Chronicles 35:20 — Word Study
WLCאַחֲרֵ֣י כָל־ זֹ֗את אֲשֶׁ֨ר הֵכִ֤ין יֹֽאשִׁיָּ֙הוּ֙ אֶת־ הַבַּ֔יִת עָלָ֞ה נְכ֧וֹ מֶֽלֶךְ־ מִצְרַ֛יִם לְהִלָּחֵ֥ם בְּכַרְכְּמִ֖ישׁ עַל־ פְּרָ֑ת וַיֵּצֵ֥א לִקְרָאת֖וֹ יֹאשִׁיָּֽהוּ׃
BSAAfterʼachar allkôl thiszôʼth [everything that had happened] whenʼăsher JosiahYôʼshîyâh [whom Jehovah heals] had setkûwn■ [established, prepared] the temple {in order}bayith [house of worship] NecoNᵉkôw kingmelek of EgyptMitsrayim [a major power in the region] marched upʻâlâh■ [ascended, went up] to fightlâcham [engage in battle, wage war] at CarchemishKarkᵉmîysh [a major city in Syria] byʻal [near, alongside] the EuphratesPᵉrâth [a major river in western Asia] and JosiahYôʼshîyâh went outyâtsâʼ▸ [came out, proceeded]
| Greek | English | Parsing |
|---|---|---|
| אַחֲרֵ֣י | after | Prep |
| כָל־ | all | Noun common, masculine singular absolute |
| זֹ֗את | this | Particle |
| אֲשֶׁ֨ר | when | Particle |
| הֵכִ֤ין | he had prepared | Verb, Hiphil, perfect third person masculine singular |
| יֹֽאשִׁיָּ֙הוּ֙ | Josiah | Noun proper masculine |
| אֶת־ | the object marker | Particle |
| הַבַּ֔יִת | the house | Particle, noun common masculine singular absolute |
| עָלָ֞ה | he came up | Verb, Qal, perfect third person masculine singular |
| נְכ֧וֹ | Necho | Noun proper masculine |
| מֶֽלֶךְ־ | [the] king of | Noun common, masculine singular construct |
| מִצְרַ֛יִם | Egypt | Noun proper |
| לְהִלָּחֵ֥ם | to do battle | Preposition, verb niphal infinitive construct common |
| בְּכַרְכְּמִ֖ישׁ | at Carchemish | Preposition, noun proper |
| עַל־ | on | Preposition |
| פְּרָ֑ת | [the] Euphrates | Noun proper |
| וַיֵּצֵ֥א | and he went out | Verb, Qal, sequential imperfect third person masculine singular |
| לִקְרָאת֖וֹ | to meet him | Preposition, verb qal infinitive construct common, suffix |
| יֹאשִׁיָּֽהוּ׃ | Josiah | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | After all this, when Josiah had set the temple in order, Neco king of Egypt marched up to fight at Carchemish by the Euphrates, and Josiah went out to confront him. |
| KJV | ¶ After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him. |
| ASV | After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates: and Josiah went out against him. |
| YLT | After all this, when Josiah hath prepared the house, come up hath Necho king of Egypt, to fight against Carchemish by Phrat, and Josiah goeth forth to meet him; |
| WEB | After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates, and Josiah went out against him. |
| BBE | After all this, and after Josiah had put the house in order, Neco, king of Egypt, went up to make war at Carchemish by the river Euphrates; and Josiah went out against him. |
Where they part company is הֵכִין — see How Translations Differ.
The sentence begins with a temporal clause, followed by the main action of Josiah, creating a clear sequence of events.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיֹאשִׁיָּהוּ
verbכּוּן
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 2 Chronicles 35:20
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Final Days of Josiahgenerated
2 Chronicles 35:20 details the events following Josiah's reforms, marking a pivotal moment in Judah's history. After establishing the temple, King Josiah faced the Egyptian king, Necho, who was advancing to battle at Carchemish. This confrontation illustrates Josiah's dedication to his faith and his willingness to protect his kingdom, despite the impending danger. The narrative serves as a backdrop to the themes of loyalty and divine purpose in the face of conflict.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Kings 23:29–30 | At the end of Josiah’s reign, Pharaoh Neco king of Egypt marched up to help the king of Assyria at the Euphrates River. King Josiah went out to confront him, but Neco faced him and killed him at Megiddo. |
| 2 | Jeremiah 46:2–12 | concerning Egypt and the army of Pharaoh Neco king of Egypt, which was defeated at Carchemish on the Euphrates River by Nebuchadnezzar king of Babylon in the fourth year of Jehoiakim the son of Josiah king of Judah: |
| 3 | Isaiah 10:9 | “Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus? |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — הֵכִ֤ין, he.Khingenerated
The verb הֵכִין (*he.Khin*) is in the Hiphil stem, indicating an action that Josiah actively undertook — he prepared or established the temple. This preparation signifies not just a physical arrangement but also a spiritual readiness, aligning with Josiah's reforms and devotion to God.
The use of this verb emphasizes Josiah's role as a leader who is proactive in restoring worship and order. The act of preparing the temple is a key moment that sets the stage for the events that follow, illustrating his commitment to the covenant with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הֵכִין governs the main clause, with several phrases expanding on the actions and subjects involved. The structure clearly indicates Josiah's actions first, followed by the actions of Necho, creating a contrast between the two leaders.
The sentence flows from Josiah's preparation of the temple to the confrontation with Necho, emphasizing the sequence of events and the significance of Josiah's role in the narrative.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word ἡτοίμασεν for הֵכִין, which also means 'prepared.' This choice aligns closely with the Hebrew meaning, maintaining the focus on Josiah's active role in establishing the temple.
This translation choice reflects the importance of preparation in both texts, highlighting Josiah's dedication to God and the temple's significance in worship.
In plain words — the whole versegenerated
2 Chronicles 35:20 describes how King Josiah prepared the temple and then confronted Necho, the king of Egypt, who was marching to fight at Carchemish by the Euphrates River. This moment highlights Josiah's commitment to God and his people, showing his readiness to face challenges.
Frequently Asked Questionsgenerated
Josiah's preparation of the temple signifies his dedication to restoring proper worship and honoring God, reflecting his role as a reformer in Judah.
Josiah confronted Necho to protect his kingdom and uphold his commitment to God, despite the potential danger of engaging in battle.
Carchemish was a strategic city in Syria, and its mention highlights the geopolitical tensions of the time, as well as the importance of the battle that was about to take place.
This passage illustrates the culmination of Josiah's reforms, showing his commitment to God and the temple while also highlighting the challenges he faced from external powers.
Reflection Questionsgenerated
- How can I prepare my own heart and life for worship, similar to how Josiah prepared the temple?
- What challenges do I face in my commitment to God, and how can I confront them like Josiah did?
- In what ways can I be a leader in my community, following Josiah's example of dedication and reform?
- How does understanding the historical context of this passage enhance my view of Josiah's actions?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Chronicles 35:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAfter all this, when Josiah had prepared the temple,.... Purified it, and cleansed it from the filth in it, and from all idolatry, and had repaired it, and put the service of it in good order, and on
Read John Gill on 2 Chronicles 35 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAfter all this when Josiah had prepared the temple Necho king of Egypt came up to fight against After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against
Read Robert Jamieson on 2 Chronicles 35 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleWhen Josiah had prepared the temple; when he and his people hoped that God was reconciled, and the foundation of a solid and lasting happiness was laid, their hopes were quickly blasted. So much are men oft mistaken in their judgments about the designs of God’ s counsel and providence. Charchemish; which the Assyrian had lately taken from the king of Egypt; of which he boasts, .
Read Matthew Poole on 2 Chronicles 35 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 Chronicles 35:20 After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.Ver. 20. After all this,] viz, Thirteen years after the aforesaid passover. Necho king of Egypt,] i.e., Pharaoh with the goutish feet. And Josiah went out against him.] But better he had kept at home. See 2 Kings 23:29. Ius legionis facile est, The law of the army is easy, saith Vegetius, Non sequi, non fugere bellum; war is neither to be followed after nor fled from. Passion is an ill counsellor. It is no weighing gold in the midst of a wind. We read not that he consulted with God by any prophet. Lassitude of the…
Read John Trapp on 2 Chronicles 35 →Charles John Ellicott1819–1905Ellicott's Commentary for English ReadersJOSIAH SLAIN IN BATTLE AGAINST NECHO KING OF EGYPT (2 Chronicles 35:20-27. Comp. 2 Kings 23:29-30; 3 Ezra 1:23-30). (20) After all this.—Comp. the similar, “after these matters, and this faithfulness” (2 Chronicles 32:1). The phrase calls attention to the difference between the event and what might naturally have been expected. In spite of Josiah’s fidelity to Jehovah, this was his end. Necho king of Egypt came up.—Kings, “In his days came up Pharaoh Necho, king of Egypt.” So LXX. here. Syriac, “Pharaoh the Lame, king of Egypt.” Pharaoh is simply “the king;” Coptic Pouro, or Perro (pi “the,” ouro or r̄ ?ro, “king”). The Hebrew spelling Pa’rτh appears to be due to an assimilation of the…
Read Charles John Ellicott on 2 Chronicles 35 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Necho king of Egypt] Pharaoh the lame, says the Targum.
Read AdamClarke on 2 Chronicles 35 →CambridgeThe Cambridge Bible for Schools and Colleges20–24 (= 1Es 1:25-31; cp. 2 Kings 23:29-30). The Death of Josiah The account of Josiah’s death is very much fuller in Chron. than in Kings. The features which are peculiar to the Chronicler are, (1) Neco’s message to dissuade Josiah from war, (2) Josiah’s disguising himself and coming to fight in the valley of Megiddo, (3) the wounding of Josiah by archers, (4) the transfer of the wounded king from a war chariot to another chariot. In other words all the details which represent the meeting at Megiddo as a battle are peculiar to Chron. The account given in Kings is simply:—“King Josiah went to meet him (Necho), and he put him to death at Megiddo when he saw him. And his servants carried him…
Read Cambridge on 2 Chronicles 35 →Albert Barnes1798–1870Barnes' Notes on the BibleAfter all this - i. e. 13 years after, 608 B.C. See the 2 Kings 23:28-29 notes.
Read Albert Barnes on 2 Chronicles 35 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
After all this, when Josiah had set the temple in order, Neco king of Egypt marched up to fight at Carchemish by the Euphrates, and Josiah went out to confront him.
After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates, and Josiah went out against him.
After all this, when Josiah had set the temple in order, Neco king of Egypt marched up to fight at Carchemish by the Euphrates, and Josiah went out to confront him.
After Josiah had done all this for the temple, King Necho of Egypt marched up to do battle at Carchemish on the Euphrates River. Josiah marched out to oppose him.
Tyndale line
¶ After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Carchemish by Euphrates: and Josiah went out against him.
After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by the Euphrates: and Josiah went out against him.
After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by Euphrates: and Josiah went out against him.
After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Charchemish by Euphrates: and Josiah went out against him.
After all this, when Iosiah had prepared the Temple, Necho King of Egypt came vp to fight against Carchemish by Perath, and Iosiah went out against him.
Strictly literal
After all this, when Josiah had arranged the house, Necho king of Egypt came up to fight against Karkemish at the Euphrates; and Josiah went out against him.
After all this, when Josiah hath prepared the house, come up hath Necho king of Egypt, to fight against Carchemish by Phrat, and Josiah goeth forth to meet him;
After all this, when Josiah has prepared the house, Necho king of Egypt has come up to fight against Carchemish by the Euphrates, and Josiah goes forth to meet him;
After all this, when Josiah had restored the temple, came up Necho the king of Egypt to fight against Karkemish by the Euphrates, and Josiah went out against him.
After all this, after Josiah had set the temple in order, Necho, king of Egypt, went up to fight against Carchemish at the Euphrates River, and Josiah went to fight against him.
From the Latin
After that Josias had repaired the temple, Nechao king of Egypt came up to fight in Charcamis by the Euphrates: and Josias went out to meet him.
Simplified
After all this work that Josiah had carried out in restoring the Temple, King Neco of Egypt was leading his army to fight at Carchemish near the Euphrates, and Josiah went to confront him.
After all this, and after Josiah had put the house in order, Neco, king of Egypt, went up to make war at Carchemish by the river Euphrates; and Josiah went out against him.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in the wording of this verse, with 13 of the 19 words matching. This indicates a consistent understanding of the events described, although the Septuagint's word order differs from the Hebrew.
אַחֲרֵ֣י כָל־ זֹ֗את אֲשֶׁ֨ר הֵכִ֤ין יֹֽאשִׁיָּ֙הוּ֙ אֶת־ הַבַּ֔יִת עָלָ֞ה נְכ֧וֹ מֶֽלֶךְ־ מִצְרַ֛יִם לְהִלָּחֵ֥ם בְּכַרְכְּמִ֖ישׁ עַל־ פְּרָ֑ת וַיֵּצֵ֥א לִקְרָאת֖וֹ יֹאשִׁיָּֽהוּ׃
13 of the 19 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 2 Chronicles 35:20
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אַחַר (*achar*) primarily denotes the concept of 'after' or 'behind' in both spatial and temporal contexts. It functions as a substantive, adverb, preposition, and conjunction, indicating a following part or time. The related form אַחֲרַי (*acharai*) refers to a person who turns backwards. There is a reference to Proverbs 28:23 in relation to the latter.
אַחַר prop. subst. the hinder or following part
adv.
of place, behind
of time, afterwards
prep.
of place, behind, after
of time, after
conj. after that.
H310a אַחַר prop. subst. the hinder or following part . adv. . of place, behind
. of time, afterwards
. prep. . of place, behind, after
. of time, after
. conj. after that.
H310b אַחֲרַי a man that turneth backwards.
310 'achar akh-ar'
from 309; properly, the hind part; generally used as an
adverb or conjunction, after (in various senses):--after
(that, -ward), again, at, away from, back (from, -side),
behind, beside, by, follow (after, -ing), forasmuch, from,
hereafter, hinder end, + out (over) live, + persecute,
posterity, pursuing, remnant, seeing, since, thence(-forth),
when, with.
see HEBREW for 0309
אַחַר (a.char) — after.
1) after the following part, behind (of place), hinder, afterwards (of time)
1a) as an adverb
1a1) behind (of place)
1a2) afterwards (of time)
1b) as a preposition
1b1) behind, after (of place)
1b2) after (of time)
1b3) besides
1c) as a conjunction
1c) after that
1d) as a substantive
1d1) hinder part
1e) with other prepositions
1e1) from behind
1e2) from following after
אַחֲרַי (a.cha.ray) — backwards.
backwards (of a man that turns backwards)
Prep — PrepHAcmpc
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular absoluteHNcmsa
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
זֹאת (zot) is a demonstrative pronoun and adverb meaning 'this' or 'here.' It can stand alone or be used in apposition to a noun, often serving as a predicate. The word can also attach enclitically to interrogative pronouns to add emphasis. In poetry, it may function as a relative pronoun, though this is rare.
זֶה demonstr.pron. and adv.; fem. זֹאת, once זֹאתָה; this, here
standing alone
In appos. to subst.
More oft. as pred.
It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
In poetry, as a relative pron. (rare)
With prefixes (in special senses)
base
H2063 זֶה demonstr. pron. and adv.; fem. זֹאת, once זֹאתָה; this, here . standing alone
. In appos. to subst.
. More oft. as pred.
. It is attached enclitically, almost as an adv., to certain words, esp. interrog. pronouns, to impart, in a manner often not reproducible in Engl. idiom, directness and force, bringing the question or statement made into close relation with the speaker.
. In poetry, as a relative pron. (rare)
. With prefixes (in special senses)
2063 zo'th zothe'
irregular feminine of 2089; this (often used adverb):--
hereby (-in, -with), it, likewise, the one (other, same), she,
so (much), such (deed), that, therefore, these, this (thing),
thus.
see HEBREW for 02089
זֹאת (zot) — this.
1) this, this one, here, which, this...that, the one...the other, such
1a) (alone)
1a1) this one
1a2) this...that, the one...the other, another
1b) (appos to subst)
1b1) this
1c) (as predicate)
1c1) this, such
1d) (enclitically)
1d1) then
1d2) who, whom
1d3) how now, what now
1d4) what now
1d5) wherefore now
1d6) behold here
1d7) just now
1d8) now, now already
1e) (poetry)
1e1) wherein, which, those who
1f) (with prefixes)
1f1) in this (place) here, then
1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter
1f3) thus and thus
1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus
1f5) from here, hence, on one side...on the other side
1f6) on this account
1f7) in spite of this, which, whence, how
Pron — ParticleHTm
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Rel — ParticleHTr
כּוּן (kuwn) is a Hebrew verb meaning to establish or prepare. It encompasses a range of meanings, including to be firm, to fix, to direct, and to be ready, with applications in both literal and figurative contexts. The entries indicate various forms of the verb, such as Niph'al (to be established) and Hiph'il (to establish), but there is a note on a noun form, נָכוֹן (nakhon), meaning 'blow'.
[כּוּן] 218 vb. prob. be firm, only in der. conj.
Niph.
be set up, established, fixed
in a moral sense, be directed aright, of ways
prepare, be ready
pass. be prepared, of judgments
Hiph.
establish, set up
fix, so as to be ready, make ready, prepare, a gift
provide for, provide, furnish
direct one's face toward
arrange, order
Hoph.
be established, of throne
be prepared for
Po‛lēl.
set up, establish
constitute, make, a man (in womb)
fix, so as to be ready
direct
Po‛lal. be established
Hithpo‛l. be established
base
נָכוֹן n. [m.] = blow Jb 12:5
ref
H3559a כּוּן prob. be firm, only in der. conj. . . be set up, established, fixed
. in a moral sense, be directed aright, of ways
. prepare, be ready
. pass. be prepared, of judgments
. . establish, set up
. . fix, so as to be ready, make ready, prepare, a gift
. provide for, provide, furnish
. direct one's face toward
. arrange, order
. . be established, of throne
. be prepared for
. . set up, establish
. constitute, make, a man (in womb)
. fix, so as to be ready
. direct
. be established
. be established
H3559b נָכוֹן n. [m.] = blow
3559 kuwn koon
a primitive root; properly, to be erect (i.e. stand
perpendicular); hence (causatively) to set up, in a great
variety of applications, whether literal (establish, fix,
prepare, apply), or figurative (appoint, render sure, proper
or prosperous):--certain(-ty), confirm, direct, faithfulness,
fashion, fasten, firm, be fitted, be fixed, frame, be meet,
ordain, order, perfect, (make) preparation, prepare (self),
provide, make provision, (be, make) ready, right, set (aright,
fast, forth), be stable, (e-)stablish, stand, tarry, X very
deed.
כּוּן (kun) — to establish: prepare.
: prepare/direct
1) to be firm, be stable, be established
1a) (Niphal)
1a1) to be set up, be established, be fixed
1a1a) to be firmly established
1a1b) to be established, be stable, be secure, be enduring
1a1c) to be fixed, be securely determined
1a2) to be directed aright, be fixed aright, be steadfast (moral sense)
1a3) to prepare, be ready
1a4) to be prepared, be arranged, be settled
1b) (Hiphil)
1b1) to establish, set up, accomplish, do, make firm
1b2) to fix, make ready, prepare, provide, provide for, furnish
1b3) to direct toward (moral sense)
1b4) to arrange, order
1c) (Hophal)
1c1) to be established, be fastened
1c2) to be prepared, be ready
1d) (Polel)
1d1) to set up, establish
1d2) to constitute, make
1d3) to fix
1d4) to direct
1e) (Pulal) to be established, be prepared
1f) (Hithpolel) to be established, be restored
נָכוֹן (na.khon) — blow.
V-Hiphil-Perf-3ms — Verb · Hiphil · perfect third person masculine singularHVhp3ms
יֹאשִׁיָּהוּ (Yo'shiyah) refers to Josiah, a king of Judah known for his religious reforms and revival during his reign. The name means 'whom Jehovah heals.' There are two individuals named Josiah in the texts: the king, son of Amon, and a returned exile, son of Zephaniah, mentioned in Zechariah. The lexicons agree on the identity and significance of the king, but also note the existence of another Josiah.
יֹאשִׁיָּ֫הוּ, יֹאשִׁיָּה n.pr.m. (י׳ supporteth)
king of Judah, son of Amon
a returned exile
base
H2977 יֹאשִׁיָּ֫הוּ, יֹאשִׁיָּה (י׳ supporteth) . king of Judah, son of Amon
. a returned exile
2977 Yo'shiyah yo-shee-yaw'
or {yo-she-yaw'-hoo}; from the same root as 803 and 3050;
founded of Jah; Joshijah, the name of two Israelites:--
Josiah.
see HEBREW for 0803
see HEBREW for 03050
יֹאשִׁיָּ֫הוּ (yo.shiy.yah) — Josiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ki.13.2;
son of: Amon (H0526H) and Jedidah (H3040); married to Hamutal (H2537) and Zebidah (H2080);
father of: Jehoahaz (H3059H), Jehoiakim (H3079), Zedekiah (H6667H) and Shallum (H7967J)
Also named: Iōsias (Ἰωσίας "Josiah" G2502)
§ Josiah = "whom Jehovah heals"
1) son of Amon by Jedidah who succeeded his father to the throne of Judah and reigned for 31 years; his reign is noteworthy for the great revivals back to the worship of Jehovah which he led
2) a returned exile and son of Zephaniah at whose house took place the solemn and symbolical crowning of Joshua the high priest in the time of Zechariah the prophet
יֹאשִׁיָּ֫הוּ (yo.shiy.yah) — Josiah.
A man living at the time of Exile and Return, first mentioned at Zec.6.10;
N-proper — Noun proper masculineHNpm
jo-si'-a (yo'shiyahu, "Yahweh supports him"; Ioseias; the King James Version Josias (which see)):
I. SOURCES FOR HIS LIFE AND TIMES
1. Annalistic
2. Prophetic
3. Memorial
II. TRAITS OF HIS REIGN
1. Situation at the Beginning
2. Finding of the Law
3. The Great Reform
4. Disaster at Megiddo
The name given 6 years before the death of his grandfather Manasseh resumes the Judaic custom, suspended in the case of that king and Amon, of compounding royal names with that of Yahweh; perhaps a hint of the time, when, according to the Chronicler, Manasseh realized Yahweh's claim on his realm (2Ch 33:12,13). One of the most eminent of the kings of Judah; came to the throne at 8 years of age and reigned circa 637-608 BC.
I. Sources for His Life and Times.
1. Annalistic:
Josiah
Healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (2 Kings 22:1; 2 Chr. 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (23:25). He “did that which was right in the sight of the Lord, and walked in all the way of David his father.” He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin “to seek after the God of David his father.” At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (
(whom Jehovah heals). The son of Amon and Jedidah, succeeded his father B.C. 641, in the eighty years of his age, and reigned 31 years. His history is contained in (2 Kings 22:1; 2 Kings 24:30; 2 Chronicles 34:1; 2 Chronicles 35:1) ... and the first twelve chapters of Jeremiah throw much light upon the general character of the Jews in his day. He began in the eighth year of his reign to seek the Lord; and in his twelfth year, and for six years afterward, in a personal progress throughout all the land of Judah and Israel, he destroyed everywhere high places, groves, images and all outward signs and relics of idolatry. The temple was restored under a special commission; and…
Son of Amon and great-grandson of Hezekiah, a pious king of Judah, who introduced great reforms in the temple worship, and in the religious character of the nation in general. No king set himself more earnestly to destroy every vestige of idolatry out of the land. Among other things, he defiled the altars of the idols at Bethel by burning upon them the bones from the tombs of their deceased priests; as had been foretold more than three centuries before, 1Ki 13:2. While cleaning and repairing the temple at his command, the priests found the temple copy of the five books of the law, perhaps the original copy from Moses’ own hand. The sacred book was too much neglected in those days of declension; and even the pious Josiah seems to have been impressed by the closing chapters of Deuteronomy as though he had never read them before. To…
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
The Hebrew word בַּיִת (*bayith*) means 'house' and encompasses a wide range of meanings, including dwelling, family, and place. It can refer to physical structures, such as homes and temples, as well as metaphorical uses like the body or household affairs. The word is built from the root related to 'between' and appears in various contexts throughout the Old Testament.
בֵּית fem. of בַּיִן, בֵּין prep. between
base
בַּ֫יִת 2034 n.m. house
house
place
receptacle
of house as containing a family
household, family (592 t.)
house, including household affairs
lit. housewards, hence metaph. inwards
מִבַּיִת
adv. on the inside
prep. within
base
H1004a בֵּית fem. of בַּיִן, בֵּין prep. between H1004b בַּ֫יִת house
1004 bayith bah'-yith
probably from 1129 abbreviated; a house (in the greatest
variation of applications, especially family, etc.):--court,
daughter, door, + dungeon, family, + forth of, X great as
would contain, hangings, home(born), (winter)house(-hold),
inside(-ward), palace, place, + prison, + steward, + tablet,
temple, web, + within(-out).
see HEBREW for 01129
בֵּית (bet) — place.
nm
place, origin, between
בַּ֫יִת (ba.yit) — house: home.
: home/temple/building
nm
1) house
1a) house, dwelling habitation
1b) shelter or abode of animals
1c) human bodies (fig.)
1d) of Sheol
1e) of abode of light and darkness
1f) of land of Ephraim
2) place
3) receptacle
4) home, house as containing a family
5) household, family
5a) those belonging to the same household
5b) family of descendants, descendants as organized body
6) household affairs
7) inwards (metaph.)
8) (TWOT) temple
adv
9) on the inside
prep
10) within
בַּ֫יִת (ba.yit) — Beth-(ashbea).
nm
This name is used for a house, habitation
Combined with ash.be.a (אַשְׁבֵּעַ "Ashbea" H0791)
בַּ֫יִת (ba.yit) — Beth (Haggan).
nm
This name is used for a house, habitation
Combined with hag (גַּן "Haggan" H1588)
בַּ֫יִת (ba.yit) — Beth-(togarmah).
nm
This name is used for a house, habitation
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
נְכוֹ (ne.kho) refers to Necho, an Egyptian king during the time of the Divided Monarchy, specifically mentioned in 2 Kings 23:29 and 23:35. The name is thought to mean "lame." The entries indicate that Necho was a contemporary of King Josiah of Judah.
נְכוֹ, נְכֹה n.pr.m. Necho (II), king of Egypt;—contemp. of Josiah and Nebuchad. [B.C. 611-605]: פַרְעֹה נְכֹה
base
H5224 נְכוֹ, נְכֹה, פַרְעֹה נְכֹה
5224 Nkow nek-o'
probably of Egyptian origin; Neko, an Egyptian king:--Necho.
Compare 6549.
see HEBREW for 06549
נְכוֹ (ne.kho) — Neco.
A man of the Egyptians living at the time of Divided Monarchy, first mentioned at 2Ki.23.29; also called Pharaoh at 2Ki.23.35 etc.;
§ Necho = "lame"
the Pharaoh of Egypt in the time of king Josiah of Judah
נְכוֹ (ne.kho) — (Pharaoh) Neco.
A man of the Egyptians living at the time of Divided Monarchy, first mentioned at 2Ki.23.29; also called Pharaoh at 2Ki.23.35 etc.;
Combined with ne.kho (נְכוֹ "Neco" H5224)
§ Necho = "lame"
the Pharaoh of Egypt in the time of king Josiah of Judah
N-proper — Noun proper masculineHNpm
(lame). (2 Chronicles 35:20,22; 36:4) [PHARAOH-NECHO]
lame; beaten
→ (One of the Pharaohs)
→ King of Egypt 2Ch 35:20,22; 36:4
The Hebrew word מֶ֫לֶךְ (*melek*) means 'king.' It is derived from a root that suggests royalty. The term appears in various contexts, including references to specific kings and locations, such as the 'King's Highway' in Numbers 20:17 and the 'King's Valley' in Genesis 14:17. The lexicons note its Aramaic equivalent and mention its use in the context of individuals like Hammelech in Jeremiah.
מֶ֫לֶךְ 2513 n.m. king
base
H4428 מֶ֫לֶךְ king
4428 melek meh'-lek
from 4427; a king:--king, royal.
see HEBREW for 04427
מֶ֫לֶךְ (me.lekh) — king.
1) king
Aramaic equivalent: me.lekh (מֶ֫לֶךְ "king" H4430)
הַמֶּלֶךְ (me.lekh) — `the king`.
'the king' or a name, Hammelech in KJV of Jer.36.26; 38.6- a man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
§ A man living at the time of Divided Monarchy, first mentioned at Jer.36.26;
father of: Jerahmeel (H3396I) and Malchijah (H4441H); also translated "the king";
מֶ֫לֶךְ (me.lekh) — King's.
King's (Highway) (Num.20.17)
מֶ֫לֶךְ (me.lekh) — King's.
Another name of she.lach (שֶׁ֫לַח "Shelah" H7975A)
מֶ֫לֶךְ (me.lekh) — Milcom.
Another name of mo.lekh (מֹ֫לֶךְ "Molech" H4432)
מֶ֫לֶךְ (me.lekh) — King's.
King's (Valley) (Gen.14.17)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
מִצְרַ֫יִם (mitsrayim) refers to Egypt, a country in northeastern Africa known for the Nile River. The term can denote both the land and its inhabitants, the Egyptians. It is derived from a dual form suggesting Upper and Lower Egypt, and is linked to the biblical figure Mizraim, a son of Ham. The lexicons note its significance in the context of the table of nations.
מִצְרַ֫יִם 681 n.pr.terr. et gent. Egypt, Egyptians
of land, Egypt
combinations
of people:
in table of nations, personif. as second son of Ham
= Egypt (as a people), Egyptians
base
H4714 מִצְרַ֫יִם Egypt, Egyptians . . of land, Egypt
. combinations
. of people: . in table of nations, personif. as second son of Ham
. = Egypt (as a people), Egyptians
4714 Mitsrayim mits-rah'-yim
dual of 4693; Mitsrajim, i.e. Upper and Lower Egypt:--Egypt,
Egyptians, Mizraim.
see HEBREW for 04693
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
§ Egypt = "land of the Copts"
a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
מִצְרַ֫יִם (mits.ra.yim) — Egypt.
A man living at the time of the Patriarchs, first mentioned at Gen.10.6;
son of: Ham (H2526);
brother of: Canaan (H3667), Cush (H3568) and Put (H6316);
father of: Ludim (H3866), Anamim (H6047), Lehabim (H3853), Naphtuhim (H5320), Pathrusim (H6625), Casluhim (H3695) and Caphtorim (H3732)
§ Egypt = "land of the Copts"
1) a country at the northeastern section of Africa, adjacent to Palestine, and through which the Nile flows
Egyptians = "double straits"
adj
2) the inhabitants or natives of Egypt
מִצְרַ֫יִם (mits.ra.yim) — (Sea of) Egypt.
§ Egypt = "land of the Copts"
N-proper — Noun properHNpl
e'-jipt:
I. THE COUNTRY
1. The Basis of the Land 2. The Nile Valley 3. Earliest Human Remains 4. Climate 5. Conditions of Life 6. The Nile 7. The Fauna 8. The Flora 9. The Prehistoric Races
II. THE HISTORY
1. 1st and 2nd Ages: Prehistoric 2. 3d Age: Ist and IInd Dynasties 3. 4th Age: IIIrd through VIth Dynasties 4. 5th Age: VIIth through XIVth Dynasties 5. 6th Age: XVth through XXIVth Dynasties 6. 7th Age: XXVth Dynasty to Roman Times 7. 8th Age: Arabic 8. Early Foreign Connections
III. THE OLD TESTAMENT CONNECTIONS
1. Semitic Connections 2. Abramic Times 3. Circumcision 4. Joseph 5. Descent into Egypt 6. The Oppression 7. The Historic Position 8. The Plagues 9. Date of the Exodus 10. Route of the Exodus 11. Numbers of the Exodus 12. Israel in Canaan 13. Hadad 14. Pharaoh's Daughter 15. Shishak 16. Zerakh 17. The Ethiopians 18. Tahpanhes 19. Hophra 20. The Jews of Syene 21. The New Jerusalem…
Egypt
The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.
The Egyptians belonged to the white race, and their original home is still a matter of dispute. Many scholars believe that it was in Southern Arabia, and recent excavations have shown that the valley of the Nile was originally inhabited by a low-class population, perhaps belonging to the Nigritian stock, before the Egyptians of history entered it. The ancient Egyptian language, of which the latest form is Coptic, is distantly connected with the Semitic family of speech.
Egypt consists geographically of two halves, the northern being the Delta, and the southern Upper Egypt, between Cairo and the First Cataract. In the Old Testament, Northern or Lower Egypt is called Mazor, “the fortified land” (Isa.…
(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt --the valley of the Nile --and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation. --Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. NAMES. --The common name of Egypt in the Bible is "Mizraim." It is in the dual number, which indicates the two…
A celebrated country in the north of Africa, at the eastern part of the Mediterranean Sea. The Hebrews called it Mizraim, Ge 10:6, and hence it is now called by the Arabs, Mizr. The Greeks and Romans called it Aegyptus, whence Egypt; but the origin of this name is unknown.
The habitable land of Egypt is for the most part a great valley, through which the river Nile pours its waters, extending in a straight line from north to south, and skirted on the east and west by ranges of mountains, which approach and recede from the river more or less in different parts. Where this valley terminates, towards the north, the Nile divides itself, about forty or fifty miles from the seacoast, into several arms, which inclose the so-called Delta. The ancients numbered seven arms and mouths; the eastern was that of Pelusium, now that of Tineh; and the…
The Hebrew word לָחַם (lacham) has two primary meanings: to fight or do battle, and to eat or use as food. It is a primitive root that conveys both the act of engaging in combat and the act of consuming food. The entries indicate that the word can imply destruction in the context of battle.
[לָחַם] 171 vb. fight, do battle
Qal fight, do battle
Niph. engage in battle (recipr.), sometimes wage war
base
[לָחַם] vb. use as food, eat
base
H3898a לָחַם fight, do battle .fight, do battle
. engage in battle (recipr.), sometimes wage war
H3898b לָחַם use as food, eat
3898 lacham law-kham'
a primitive root; to feed on; figuratively, to consume; by
implication, to battle (as destruction):--devour, eat, X ever,
fight(-ing), overcome, prevail, (make) war(-ring).
לָחַם (la.cham) — to fight.
1) to fight, do battle, make war
1a) (Qal) to fight, do battle
1b) (Niphal) to engage in battle, wage war
לָחַם (la.cham) — to feed on.
(Qal) to eat, use as food
Prep | V-Niphal-Inf-a — Preposition · verb niphal infinitive construct commonHR/VNcc
See WAR.
כַּרְכְּמִישׁ (Karkmiysh) refers to Carchemish, a city located on the Euphrates River. The name is of foreign origin and is associated with the Hittite capital known as the 'fortress of Chemosh.' It was significant in ancient history, notably captured by Pharaoh Necho and later by Nebuchadnezzar.
כַּרְכְּמִישׁ, כַּרְכְּמִשׁ n.pr.loc. city on Euphrates
base
H3751 כַּרְכְּמִישׁ, כַּרְכְּמִשׁ city on Euphrates
3751 Karkmiysh kar-kem-eesh'
of foreign derivation; Karkemish, a place in
Syria:--Carchemish.
כַּרְכְּמִישׁ (kar.ke.mish) — Carchemish.
§ Carchemish = "fortress of Chemosh"
a Hittite capital northeast of Israel on the Euphrates river captured by Pharaoh Necho and then from him by Nebuchadnezzar
Prep | N-proper — Preposition · noun properHR/Npl
kar'-ke-mish (karkemish; Charmeis, Karchameis) : An exceedingly ancient Hittite city on the banks of the Euphrates, identified with Jerablus (Hierapolis) about 23 hours from Aleppo, between Birejik and Membij. The Assyrian form of the name is Kargamis or Gargamis, but its meaning is doubtful, the interpretation "Fort of the god Chemosh" having been suggested before it was known that the Assyrian-Babylon form of Chemosh was not Kamish or Gamish, but Kammusu (Kammosu). Systematic excavations on the site have apparently only just been made, those undertaken by Consul J. Henderson, after the death of G. Smith the Assyriologist, having been mainly devoted to the excavation of sculptures, etc. The site has vast walls and palace-mounds about. 8,000 ft. in circumference.
1. Evidence of the City's Early Existence:
Carchemish
Fortress of Chemosh, a city on the west bank of the Euphrates (Jer. 46:2; 2 Chr. 35:20), not, as was once supposed, the Circesium at the confluence of the Chebar and the Euphrates, but a city considerably higher up the river, and commanding the ordinary passage of the Euphrates; probably identical with Hierapolis. It was the capital of the kingdom of the northern Hittites. The Babylonian army, under Nebuchadnezzar, the son of Nabopolassar, here met and conquered the army of Pharaoh-necho, king of Egypt (B.C. 607). It is mentioned in monuments in B.C. 1600 and down to B.C. 717.
(fortress of Chemosh) occupied nearly the site of the later Mabug or Hierapolis. It seems to have commanded the ordinary passage of the Euphrates at Bir or Birekjik . Carchemish appears to have been taken by Pharoah Necho shortly after the battle of Megiddo (cir. B.C. 608), and retaken by Nebuchadnezzar after a battle three years later, B.C. 605. (Jeremiah 46:2)
Probably the same with Circesium or Circusium, a fortified city on the west of the Euphrates, where the river Chaboras enters it. In Isa 10:9, it appears as taken by some king of Assyria. It was attacked by Pharaohnecho king of Egypt, near the close of king Josiah’s reign, 2Ch 35:20. Five years afterwards Necho was signally defeated by Nebuchadnezzar, Jer 46:1-12. In later times was held as a frontier post of the Roman empire on the east.
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep — PrepositionHR
On
Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…
(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…
See HELIOPOLIS.
pain; force; iniquity
פְּרָת (Prath) refers to the Euphrates River, noted for its significance in the East. The name is derived from a root meaning 'to break forth' or 'rushing.' It is described as the largest and longest river in western Asia, symbolizing fruitfulness.
פְּרָת n.pr.flum. Euphrates
base
H6578 פְּרָת Euphrates
6578 Prath per-awth'
from an unused root meaning to break forth; rushing; Perath
(i.e. Euphrates), a river of the East:--Euphrates.
פְּרָת (pe.rat) — Euphrates.
§ Euphrates = "fruitfulness"
the largest and longest river of western Asia; rises from two chief sources in the Armenian mountains and flows into the Persian Gulf
N-proper — Noun properHNpl
u-fra'-tez (perath; Euphrates, "the good and abounding river"):
The longest (1,780 miles) and most important stream of Western Asia, generally spoken of in the Old Testament as "the river" (Ex 23:31; De 11:24).
Its description naturally falls into 3 divisions--the upper, middle and lower. The upper division traverses the mountainous plateau of Armenia, and is formed by the junction of 2 branches, the Frat and the Murad. The Frat rises 25 miles Northeast of Erzerum, and only 60 miles from the Black Sea. The Murad, which, though the shorter, is the larger of the two, rises in the vicinity of Mt. Ararat. After running respectively 400 and 270 miles in a westerly direction, they unite near Keban Maaden, whence in a tortuous channel of about 300 miles, bearing still in a southwesterly…
Euphrates
Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek Euphrates, meaning “sweet water.” The Assyrian name means “the stream,” or “the great stream.” It is generally called in the Bible simply “the river” (Ex. 23:31), or “the great river” (Deut. 1:7).
The Euphrates is first mentioned in Gen. 2:14 as one of the rivers of Paradise. It is next mentioned in connection with the covenant which God entered into with Abraham (15:18), when he promised to his descendants the land from the river of Egypt to the river Euphrates (comp. Deut. 11:24; Josh. 1:4), a covenant promise…
is probably a word of Aryan origin, signifying "the good and abounding river. " It is most frequently denoted in the Bible by the term "the river." The Euphrates is the largest, the longest and by far the most important of the rivers of western Asia. It rises from two chief sources in the Armenian mountains, and flows into the Persian Gulf. The entire course is 1780 miles, and of this distance more than two-thirds (1200 miles) is navigable for boats. The width of the river is greatest at the distance of 700 or 800 miles from its mouth --that is to say, from it junction with the Khabour to the village of Werai . It there averages 400 yards. The annual inundation of the Euphrates is caused by the melting of the snows in the Armenian highlands. It occurs in the month of May. The great hydraulic works ascribed to Nebuchadnezzar had for their chief object to control the inundation. The…
A famous river of Asia, which has its source in the mountains of America, runs along the frontiers of Cappadocia, Syria, Arabia Deserta, Chaldea, and Mesopotamia, and falls into the Persian Gulf. According to the recent researches of Chesney, it receives the Tigris at a place called Shat-el-Arab. Five miles below the junction of these two mighty rivers, the Shat-el-Arab receives from the northeast the Kerkhah, which has a course of upwards of five hundred miles. Sixty-two miles below the mouth of the Kerkhah, another large river, the Kuran, comes in from the east. At present it enters the Shat-el-Arab forty miles above its mouth; but formerly it flowed channel, east of the main stream. According to that view which places the Garden of Eden near the junction of the Tigris with the Euphrates, these might be regarded as the four rivers of Paradise. We might well suppose that the Kuran, in…
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
The Hebrew word קָרָא (*qara'*) is a primitive root meaning to encounter or meet, often unexpectedly. It encompasses various nuances, including to befall or happen by chance. The verb appears in different forms: Qal (to meet), Niphal (to meet unexpectedly), and Hiphil (to cause to meet). Brown-Driver-Briggs notes its use in a figurative sense as well.
[קָרָא] 137 vb. encounter, befall
Qal 131
meet, encounter
fig. befall
Niph. meet unexpectedly
Hiph. thou didst cause all this evil to befall them
base
H7122 קָרָא encounter, befall
7122 qara' kaw-raw'
a primitive root: to encounter, whether accidentally or in a
hostile manner:--befall, (by) chance, (cause to) come (upon),
fall out, happen, meet.
קָרָא (qa.ra) — to encounter: meet.
: meet
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: toward.
: toward/(come)against
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
קָרָא (qa.ra) — to encounter: chanced.
: happen[unexpectedly]
1) to encounter, befall, meet
1a) (Qal)
1a1) to meet, encounter
1a2) to befall (fig)
1b) (Niphal) to meet, meet unexpectedly
1c) (Hiphil) to cause to meet
HR/Vqcc/Sp3ms — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3ms
יֹאשִׁיָּהוּ (Yo'shiyah) refers to Josiah, a king of Judah known for his religious reforms and revival during his reign. The name means 'whom Jehovah heals.' There are two individuals named Josiah in the texts: the king, son of Amon, and a returned exile, son of Zephaniah, mentioned in Zechariah. The lexicons agree on the identity and significance of the king, but also note the existence of another Josiah.
יֹאשִׁיָּ֫הוּ, יֹאשִׁיָּה n.pr.m. (י׳ supporteth)
king of Judah, son of Amon
a returned exile
base
H2977 יֹאשִׁיָּ֫הוּ, יֹאשִׁיָּה (י׳ supporteth) . king of Judah, son of Amon
. a returned exile
2977 Yo'shiyah yo-shee-yaw'
or {yo-she-yaw'-hoo}; from the same root as 803 and 3050;
founded of Jah; Joshijah, the name of two Israelites:--
Josiah.
see HEBREW for 0803
see HEBREW for 03050
יֹאשִׁיָּ֫הוּ (yo.shiy.yah) — Josiah.
A king of the tribe of Judah living at the time of Divided Monarchy, first mentioned at 1Ki.13.2;
son of: Amon (H0526H) and Jedidah (H3040); married to Hamutal (H2537) and Zebidah (H2080);
father of: Jehoahaz (H3059H), Jehoiakim (H3079), Zedekiah (H6667H) and Shallum (H7967J)
Also named: Iōsias (Ἰωσίας "Josiah" G2502)
§ Josiah = "whom Jehovah heals"
1) son of Amon by Jedidah who succeeded his father to the throne of Judah and reigned for 31 years; his reign is noteworthy for the great revivals back to the worship of Jehovah which he led
2) a returned exile and son of Zephaniah at whose house took place the solemn and symbolical crowning of Joshua the high priest in the time of Zechariah the prophet
יֹאשִׁיָּ֫הוּ (yo.shiy.yah) — Josiah.
A man living at the time of Exile and Return, first mentioned at Zec.6.10;
N-proper — Noun proper masculineHNpm
jo-si'-a (yo'shiyahu, "Yahweh supports him"; Ioseias; the King James Version Josias (which see)):
I. SOURCES FOR HIS LIFE AND TIMES
1. Annalistic
2. Prophetic
3. Memorial
II. TRAITS OF HIS REIGN
1. Situation at the Beginning
2. Finding of the Law
3. The Great Reform
4. Disaster at Megiddo
The name given 6 years before the death of his grandfather Manasseh resumes the Judaic custom, suspended in the case of that king and Amon, of compounding royal names with that of Yahweh; perhaps a hint of the time, when, according to the Chronicler, Manasseh realized Yahweh's claim on his realm (2Ch 33:12,13). One of the most eminent of the kings of Judah; came to the throne at 8 years of age and reigned circa 637-608 BC.
I. Sources for His Life and Times.
1. Annalistic:
Josiah
Healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (2 Kings 22:1; 2 Chr. 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (23:25). He “did that which was right in the sight of the Lord, and walked in all the way of David his father.” He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin “to seek after the God of David his father.” At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (
(whom Jehovah heals). The son of Amon and Jedidah, succeeded his father B.C. 641, in the eighty years of his age, and reigned 31 years. His history is contained in (2 Kings 22:1; 2 Kings 24:30; 2 Chronicles 34:1; 2 Chronicles 35:1) ... and the first twelve chapters of Jeremiah throw much light upon the general character of the Jews in his day. He began in the eighth year of his reign to seek the Lord; and in his twelfth year, and for six years afterward, in a personal progress throughout all the land of Judah and Israel, he destroyed everywhere high places, groves, images and all outward signs and relics of idolatry. The temple was restored under a special commission; and…
Son of Amon and great-grandson of Hezekiah, a pious king of Judah, who introduced great reforms in the temple worship, and in the religious character of the nation in general. No king set himself more earnestly to destroy every vestige of idolatry out of the land. Among other things, he defiled the altars of the idols at Bethel by burning upon them the bones from the tombs of their deceased priests; as had been foretold more than three centuries before, 1Ki 13:2. While cleaning and repairing the temple at his command, the priests found the temple copy of the five books of the law, perhaps the original copy from Moses’ own hand. The sacred book was too much neglected in those days of declension; and even the pious Josiah seems to have been impressed by the closing chapters of Deuteronomy as though he had never read them before. To…