2 Kings 22:11-20

22:11 When the king heard the words of the law scroll, he tore his clothes. 22:12 The king ordered Hilkiah the priest, Ahikam son of Shaphan, Acbor son of Micaiah, Shaphan the scribe, and Asaiah the king’s servant, 22:13 “Go, seek an oracle from ¹  the Lord for me and the people – for all Judah. Find out about ²  the words of this scroll that has been discovered. For the Lord’s fury has been ignited against us, ³  because our ancestors have not obeyed the words of this scroll by doing all that it instructs us to do.” ⁴ 

22:14 So Hilkiah the priest, Ahikam, Acbor, Shaphan, and Asaiah went to Huldah the prophetess, the wife of Shullam son of Tikvah, the son of Harhas, the supervisor of the wardrobe. ⁵  (She lived in Jerusalem in the Mishneh ⁶  district.) They stated their business, ⁷  22:15 and she said to them: “This is what the Lord God of Israel says: ‘Say this to the man who sent you to me: 22:16 “This is what the Lord says: ‘I am about to bring disaster on this place and its residents, the details of which are recorded in the scroll which the king of Judah has read. ⁸  22:17 This will happen because they have abandoned me and offered sacrifices ⁹  to other gods, angering me with all the idols they have made. ¹⁰  My anger will ignite against this place and will not be extinguished!’” 22:18 Say this to the king of Judah, who sent you to seek an oracle from the Lord: “This is what the Lord God of Israel says concerning the words you have heard: 22:19 ‘You displayed a sensitive spirit ¹¹  and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. ¹²  You tore your clothes and wept before me, and I have heard you,’ says the Lord. 22:20 ‘Therefore I will allow you to die and be buried in peace. ¹³  You will not have to witness ¹⁴  all the disaster I will bring on this place.’”’” Then they reported back to the king.

Psalms 107:43

107:43 Whoever is wise, let him take note of these things!

Let them consider the Lord’s acts of loyal love!

Proverbs 22:3

22:3 A shrewd person ¹⁵  sees danger ¹⁶  and hides himself,

but the naive keep right on going ¹⁷  and suffer for it. ¹⁸ 

Isaiah 26:11

26:11 O Lord, you are ready to act, ¹⁹ 

but they don’t even notice.

They will see and be put to shame by your angry judgment against humankind, ²⁰ 

yes, fire will consume your enemies. ²¹ 

Hosea 14:9

Concluding Exhortation

14:9 Who is wise?

Let him discern ²²  these things!

Who is discerning?

Let him understand them!

For the ways of the Lord are right;

the godly walk in them,

but in them the rebellious stumble.

[22:13]  ¹ tn Or “inquire of.”

[22:13]  ² tn Heb “concerning.”

[22:13]  ³ tn Heb “for great is the anger of the Lord which has been ignited against us.”

[22:13]  ⁴ tn Heb “by doing all that is written concerning us.” Perhaps עָלֵינוּ (’alenu), “concerning us,” should be altered to עָלָיו (’alav), “upon it,” in which case one could translate, “by doing all that is written in it.”

[22:14]  ⁵ tn Heb “the keeper of the clothes.”

[22:14]  ⁶ tn Or “second.” For a discussion of the possible location of this district, see M. Cogan and H. Tadmor, II Kings (AB), 283.

[22:14]  ⁷ tn Heb “and they spoke to her.”

[22:16]  ⁸ tn Heb “all the words of the scroll which the king of Judah has read.”

[22:17]  ⁹ tn Or “burned incense.”

[22:17]  ¹⁰ tn Heb “angering me with all the work of their hands.” The translation assumes that this refers to idols they have manufactured (note the preceding reference to “other gods,” as well as 19:18). However, it is possible that this is a general reference to their sinful practices, in which case one might translate, “angering me by all the things they do.”

[22:19]  ¹¹ tn Heb “Because your heart was tender.”

[22:19]  ¹² tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.

[22:20]  ¹³ tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”

[22:20]  ¹⁴ tn Heb “your eyes will not see.”

[22:3]  ¹⁵ sn The contrast is between the “shrewd” (prudent) person and the “simpleton.” The shrewd person knows where the dangers and pitfalls are in life and so can avoid them; the naive person is unwary, untrained, and gullible, unable to survive the dangers of the world and blundering into them.

[22:3]  ¹⁶ tn Heb “evil,” a term that is broad enough to include (1) “sin” as well as (2) any form of “danger” (NIV, NCV, NRSV, NLT) or “trouble” (TEV, CEV). The second option is more likely what is meant here: The naive simpleton does not see the danger to be avoided and so suffers for it.

[22:3]  ¹⁷ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on (cf. TEV “will walk right into it”).

[22:3]  ¹⁸ tn The verb עָנַשׁ (’anash) means “to fine” specifically. In the Niphal stem it means “to be fined,” or more generally, “to be punished.” In this line the punishment is the consequence of blundering into trouble – they will pay for it.

[26:11]  ¹⁹ tn Heb “O Lord, your hand is lifted up.”

[26:11]  ²⁰ tn Heb “They will see and be ashamed of zeal of people.” Some take the prefixed verbs as jussives and translate the statement as a prayer, “Let them see and be put to shame.” The meaning of the phrase קִנְאַת־עָם (qin’at-’am, “zeal of people”) is unclear. The translation assumes that this refers to God’s angry judgment upon people. Another option is to understand the phrase as referring to God’s zealous, protective love of his covenant people. In this case one might translate, “by your zealous devotion to your people.”

[26:11]  ²¹ tn Heb “yes, fire, your enemies, will consume them.” Many understand the prefixed verb form to be jussive and translate, “let [fire] consume” (cf. NAB, NIV, NRSV). The mem suffixed to the verb may be enclitic; if a pronominal suffix, it refers back to “your enemies.”

[14:9]  ²² tn The shortened form of the prefix-conjugation verb וְיָבֵן (vÿyaven) indicates that it is a jussive rather than an imperfect. When a jussive comes from a superior to an inferior, it may connote exhortation and instruction or advice and counsel. For the functions of the jussive, see IBHS 568-70 §34.3.