2 Chronicles 35:24

35:24 So his servants took him out of the chariot, put him in another chariot that he owned, and brought him to Jerusalem, ¹  where he died. He was buried in the tombs of his ancestors; ²  all the people of Judah and Jerusalem mourned Josiah.

2 Chronicles 35:2

35:2 He appointed the priests to fulfill their duties and encouraged them to carry out their service in the Lord’s temple.

2 Chronicles 22:1

Ahaziah’s Reign

22:1 The residents of Jerusalem ³  made his youngest son Ahaziah king in his place, for the raiding party that invaded the city with the Arabs had killed all the older sons. ⁴  So Ahaziah son of Jehoram became king of Judah.

Isaiah 57:1-2

57:1 The godly ⁵  perish,

but no one cares. ⁶ 

Honest people disappear, ⁷ 

when no one ⁸  minds ⁹ 

that the godly ¹⁰  disappear ¹¹  because of ¹²  evil. ¹³ 

57:2 Those who live uprightly enter a place of peace;

they rest on their beds. ¹⁴ 

Jeremiah 15:1

15:1 Then the Lord said to me, “Even if Moses and Samuel stood before me pleading for ¹⁵  these people, I would not feel pity for them! ¹⁶  Get them away from me! Tell them to go away! ¹⁷ 

Ezekiel 14:14-21

14:14 Even if these three men, Noah, Daniel, ¹⁸  and Job, were in it, they would save only their own lives by their righteousness, declares the sovereign Lord.

14:15 “Suppose I were to send wild animals through the land and kill its children, leaving it desolate, without travelers due to the wild animals. 14:16 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters; they would save only their own lives, and the land would become desolate.

14:17 “Or suppose I were to bring a sword against that land and say, ‘Let a sword pass through the land,’ and I were to kill both people and animals. 14:18 Even if these three men were in it, as surely as I live, declares the sovereign Lord, they could not save their own sons or daughters – they would save only their own lives.

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem ¹⁹  to kill both people and animals!

[35:24]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[35:24]  ² tn Heb “fathers.”

[22:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[22:1]  ⁴ tn Heb “for all the older [ones] the raiding party that came with the Arabs to the camp had killed.”

[57:1]  ⁵ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”

[57:1]  ⁶ tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”

[57:1]  ⁷ tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ⁸ tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.

[57:1]  ⁹ tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).

[57:1]  ¹⁰ tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”

[57:1]  ¹¹ tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”

[57:1]  ¹² tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).

[57:1]  ¹³ tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.

[57:2]  ¹⁴ tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.

[15:1]  ¹⁵ tn The words “pleading for” have been supplied in the translation to explain the idiom (a metonymy). For parallel usage see BDB 763 s.v. עָמַד Qal.1.a and compare usage in Gen 19:27, Deut 4:10.

[15:1]  ¹⁶ tn Heb “my soul would not be toward them.” For the usage of “soul” presupposed here see BDB 660 s.v. נֶפֶשׁ 6 in the light of the complaints and petitions in Jeremiah’s prayer in 14:19, 21.

[15:1]  ¹⁷ tn Heb “Send them away from my presence and let them go away.”

[14:14]  ¹⁸ sn Traditionally this has been understood as a reference to the biblical Daniel, though he was still quite young when Ezekiel prophesied. One wonders if he had developed a reputation as an intercessor by this point. For this reason some prefer to see a reference to a ruler named Danel, known in Canaanite legend for his justice and wisdom. In this case all three of the individuals named would be non-Israelites, however the Ugaritic Danel is not known to have qualities of faith in the Lord that would place him in the company of the other men. See D. I. Block, Ezekiel (NICOT), 1:447-50.

[14:21]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.