2 Chronicles 35:22

2Ch 35:22 Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Necho from the mouth of God, and came to fight in the valley of Megiddo.

Ver. 22. Nevertheless Josiah, &c.] See 2Ki 23:29. He should have considered that the chance of war is uncertain, and oft mischievous to both sides, &c.

And hearkened not unto the words of Necho.] Woe then to such as hearken not to the undoubted words of God, in the mouths of his faithful ministers.

In the valley of Megiddo.] Forty-four miles from Jerusalem.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 35:22. Josiah would not turn his face from him — Being, peradventure, encouraged to go out against him by a misinterpretation of that promise made to him, chap. 2Ch 34:28, Thou shalt be gathered to thy grave in peace. Thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels. But disguised himself — Changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved. And hearkened not unto the words of Necho from the mouth of God — Either, 1st, which Pharaoh sent to him in the name of God; or rather, 2d, which Pharaoh received from the mouth of God; who was pleased, some way or other, to impart his mind to him, and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message: although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, it seems, he ought so far to have regarded it, as to have inquired into the mind of God about it, which he neglected to do, and therefore cannot be wholly excused. How can we think to prosper in our ways, if we do not acknowledge God in them?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

That is, armed himself, or disguised himself, because he might not be known.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(22) But disguised himself.—Like Ahab (2Ch_18:29). The LXX. reads, “he strengthened himself,” or “persisted” (ἐκραταιώθη). (Comp. 3 Esdr. 1:28.) This implies the reading hithchazzaq instead of hithchappêsh. It is wholly unlikely that “disguised himself” is used in the figurative sense of “departed from his true cha racter,” as Keil and Zöckler think.

The words of Necho from the mouth of God.—The warning of Necho was really divine, as the event proved. For “words of Necho,” 3 Esdr. 1:26 has, “words of the prophet Jeremiah;” but there is no trace of such a warning in the extant prophecies bearing his name.

In the valley of Megiddo.—The valley of the Kishon, where Deborah and Barak had fought in the olden time against Jabin and Sisera. Herodotus (ii. 159) calls the place Magdolus. (See on 2Ki_23:29.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. disguised himself] Josiah, like Ahab (2Ch_18:29), took the warning so far seriously as to think that his life was in danger and that he would be safer fighting in disguise. The ἐκραταιώθη (“was strengthened”) of the LXX. represents an inferior reading.

the valley of Megiddo] Cp. Jdg_5:19; Zec_12:11. In 1Es_1:29, “the plain of Megiddo.” The whole (or perhaps only the western part) of the plain of Esdrelon is meant; cp. 1Ch_10:7, note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the archers shot at King Josiah,.... For, though disguised, he appeared to be a general officer, and indeed chief commander, and therefore aimed at him, and pressed him hard:

and the king said to his servants, have me away, for I am wounded; as Ahab said, when in the like case, Kg1 22:34.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Disguised himself - Compare the marginal reference. But most modern critics are dissatisfied with this sense in this place, and prefer to render “equipped himself;” or - with the Septuagint - adopt another reading, and render “took courage.”

The words of Necho from the mouth of God - The author apparently regarded Necho’s words as actually prophetic - a warning to which Josiah ought to have listened - sent him by God to make him pause - though not spoken by divine inspiration, or in consequence of any supernatural revelation of the divine will to the Egyptian king. Compare the “prophecy” of Caiaphas, Joh 11:51.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Prepared. Heb. "disguised himself," like Achab; (C.) or set his army in array. Sept. "he was bent on fighting him." H. --- He supposed that Pharao intended to invade his dominions, and God would withdraw him from the world. W.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Josiah would not turn his face from him; being peradventure encouraged to do so by a misinterpretation of that promise made to him, 2Ch 34:28,

Thou shalt be gathered to thy grave in peace: thus God overrules the errors and miscarriages of men to the accomplishment of his own counsels.

Disguised himself; changed his habit, that he might not give his enemies the advantage of aiming at his person, which he wisely thought they would do, that being a likely course to end their trouble, as indeed it proved.

Unto the words of Necho from the mouth of God; either,

1. Which Pharaoh sent to him in the name of God, or as coming from God’s month. Or rather,

2. Which Pharaoh received from the month of God, who was pleased some way or other to impart his mind to him; and which Pharaoh acquainted him with by the command of God. And therefore Josiah is here blamed for not hearkening to this message. Although, if he sinned herein, it was only a sin of ignorance, for he did not know that God had spoken this to Pharaoh, and was not bound to believe his testimony, which he had good reason to suspect in this matter. Yet, methinks, he ought so far to have regarded it, as to have inquired the mind of God about it; which he neglected to do, and therefore he cannot be wholly excused, and is here taxed for it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Would not turn his face. (so 2Ch_25:17 and its parallel, 2Ki_14:8) Disguised himself. This is, possibly enough, the intention of the word, but it is more probable that the simple meaning is fully armed himself. The Septuagint has strengthened himself. Hearkened not unto the words of Necho from the mouth of God. Unless these words are intended to convey really their patent and most natural import, it is tenfold strange that they should find a place in the compilation of the Chronicles. It is indeed possible that they might purport, from the pen of the writer of Chronicles, that in point of fact the words of Necho had been the permitted warning, though not the actually dictated language of God. The genius of the whole passage strongly reminds us of 2Ch_25:17, 2Ch_25:19-21; and its parallel in 2Ki

14. In the valley of Megiddo; i.e. among those hills which separate the country of the coast from Esdraelon a valley as that "of Kishon" (see Stanley"s "Sinai and Palestine," pp. 356, 339, 347; but see also Conder"s "Handbook," p. 287, where a different view is taken).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hearkened not - How can we think to prosper in our ways, if we do not acknowledge God in them!

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He disguised himself

Josiah disguised himself so that the other armies would not recognize him.

fight with him

The word "him" refers to Necho who represents himself accompanied by his army. AT: "fight with the army of Egypt" (See: Synecdoche)

that had come from the mouth of God

Here God is represented by his "mouth" to emphasize his speech. AT: "that had come from God" or "that God had said to him" (See: Synecdoche)

so he went

The word "he" refers to Josiah who represents himself accompanied by his army. AT: "so he and his army went" (See: Synecdoche)

the Valley of Megiddo

This is the name of a place. (See: How to Translate Names)

translationWords

turn

word

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and he did not hearken to the words of Neco from the mouth of God who said to him from the mouth of God, for so said Isaiah, (19:2): “And I will stir up Egyptians against Egyptians.” This is what the Kallir composed: “He withheld his troops from marching to Aram Naharaim, in order that no single sword should pass through Ephraim; and he did not hearken to the prophet to turn back, for it was decreed that Egyptian be set against Egyptian.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.