TRV
Translation
King James Version
And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
Complete Jewish Bible
Shafan the secretary also told the king, "Hilkiyah the cohen hagadol gave me a scroll." Then Shafan read it aloud before the king.
Berean Standard Bible
Moreover, Shaphan the scribe told the king, “Hilkiah the priest has given me a book.” And Shaphan read it in the presence of the king.
American Standard Version
And Shaphan the scribe told the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
World English Bible Messianic
Shaphan the scribe told the king, saying, “Hilkiah the priest has delivered a book to me.” Shaphan read it before the king.
Geneva Bible (1599)
Also Shaphan the chanceller shewed the King saying, Hilkiah the Priest hath deliuered me a booke. And Shaphan read it before the King.
Young's Literal Translation
And Shaphan the scribe declareth to the king, saying, `A book hath Hilkiah the priest given to me;' and Shaphan readeth it before the king.
See also
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In the KJVVerse 10,156 of 31,102
Study This Verse
Commentary on 2 Kings 22 verses 1–10
1 ¶ Josiah was eight years old when he began to reign, and he reigned thirty and one years in Jerusalem. And his mother's name was Jedidah, the daughter of Adaiah of Boscath.
2 And he did that which was right in the sight of the LORD, and walked in all the way of David his father, and turned not aside to the right hand or to the left.
3 And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the LORD, saying,
4 Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the LORD, which the keepers of the door have gathered of the people:
5 And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the LORD: and let them give it to the doers of the work which is in the house of the LORD, to repair the breaches of the house,
6 Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house.
7 Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully.
8 And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the LORD. And Hilkiah gave the book to Shaphan, and he read it.
9 And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the LORD.
10 And Shaphan the scribe shewed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king.
Concerning Josiah we are here told,
I. That he was very young when he began to reign (Kg2 22:1), only eight years old. Solomon says, Woe unto thee, O land! when thy king is a child; but happy art thou, O land! when thy king is such a child. Our English Israel had once a king that was such a child, Edward VI. Josiah, being young, had not received any bad impressions from the example of his father and grandfather, but soon saw their errors, and God gave his grace to take warning by them. See Eze 18:14, etc.
II. That he did that which was right in the sight of the Lord, Kg2 22:2. See the sovereignty of divine grace - the father passed by and left to perish in his sin, the son a chosen vessel. See the triumphs of that grace - Josiah born of a wicked father, no good education nor good example given him, but many about him who no doubt advised him to tread in his father's steps and few that gave him any good counsel, and yet the grace of God made him an eminent saint, cut him off from the wild olive and grafted him into the good olive, Rom 11:24. Nothing is too hard for that grace to do. He walked in a good way, and turned not aside (as some of his predecessors had done who began well) to the right hand nor to the left. There are errors on both hands, but God kept him in the right way; he fell neither into superstition nor profaneness.
III. That he took care for the repair of the temple. This he did in the eighteenth year of his reign, Kg2 22:3. Compare Ch2 34:8. He began much sooner to seek the Lord (as appears, Ch2 34:3), but it is to be feared the work of reformation went slowly on and met with much opposition, so that he could not effect what he desired and designed, till his power was thoroughly confirmed. The consideration of the time we unavoidably lost in our minority should quicken us, when we have come to years, to act with so much the more vigour in the service of God. Having begun late we have need work hard. He sent Shaphan, the secretary of state, to Hilkiah the high priest, to take an account of the money that was collected for this use by the door-keepers (Kg2 22:4); for, it seems, they took much the same way of raising the money that Joash took, Kg2 12:9. When people gave by a little at a time the burden was insensible, and, the contribution being voluntary, it was not complained of. This money, so collected, he ordered him to lay out for the repair of the temple, Kg2 22:5, Kg2 22:6. And now, it seems, the workmen (as in the days of Joash) acquitted themselves so well that there was no reckoning made with them (Kg2 22:7), which is certainly mentioned to the praise of the workmen, that they gained such a reputation for honesty, but whether to the praise of those that employed them I know not; a man should count money (we say) after his own father; it would not have been amiss to have reckoned with the workmen, that others also might be satisfied of their honesty.
IV. That, in repairing the temple, the book of the law was happily found and brought to the king, Kg2 22:8, Kg2 22:10. Some think this book was the autograph, or original manuscript, of the five books of Moses, under his own hand; others think it was only an ancient and authentic copy. Most likely it was that which, by the command of Moses, was laid up in the most holy place, Deu 31:24, etc. 1. It seems, this book of the law was lost or missing. Perhaps it was carelessly mislaid and neglected, thrown by into a corner (as some throw their Bibles), by those that knew not the value of it, and forgotten there; or it was maliciously concealed by some of the idolatrous kings, or their agents, who were restrained by the providence of God or their own consciences from burning and destroying it, but buried it, in hopes it would never see the light again; or, as some think, it was carefully laid up by some of its friends, lest it should fall into the hands of its enemies. Whoever were the instruments of its preservation, we ought to acknowledge the hand of God in it. If this was the only authentic copy of the Pentateuch then in being, which had (as I may say) so narrow a turn for its life and was so near perishing, I wonder the hearts of all good people did not tremble for that sacred treasure, as Eli's for the ark, and I am sure we now have reason to thank God, upon our knees, for that happy providence by which Hilkiah found this book at this time, found it when he sought it not, Isa 65:1. If the holy scriptures had not been of God, they would not have been in being at this day; God's care of the Bible is a plain indication of his interest in it. 2. Whether this was the only authentic copy in being or no, it seems the things contained in it were new both to the king himself and to the high priest; for the king, upon the reading of it, rent his clothes. We have reason to think that neither the command for the king's writing a copy of the law, nor that for the public reading of the law every seventh year (Deu 17:18; Deu 31:10, Deu 31:11), had been observed for a long time; and when the instituted means of keeping up religion are neglected religion itself will soon go to decay. Yet, on the other hand, if the book of the law was lost, it seems difficult to determine what rule Josiah went by in doing that which was right in the sight of the Lord, and how the priests and people kept up the rites of their religion. I am apt to think that the people generally took up with abstracts of the law, like our abridgements of the statutes, which the priests, to save themselves the trouble of writing and the people of reading the book at large, had furnished them with - a sort of ritual, directing them in the observances of their religion, but leaving out what they thought fit, and particularly the promises and threatenings (Lev. 26 and Deu. 28, etc.), for I observe that these were the portions of the law which Josiah was so much affected with (Kg2 22:13), for these were new to him. No summaries, extracts, or collections, out of the Bible (though they may have their use) can be effectual to convey and preserve the knowledge of God and his will like the Bible itself. It was no marvel that the people were so corrupt when the book of the law was such a scarce thing among them; where that vision is not the people perish. Those that endeavoured to debauch them no doubt used all the arts they could to get that book out of their hands. The church of Rome could not keep up the use of images but by forbidding the use of the scripture. 3. It was a great instance of God's favour, and a token for good to Josiah and his people, that the book of the law was thus seasonably brought to light, to direct and quicken that blessed reformation which Josiah had begun. It is a sign that God has mercy in store for a people when he magnifies his law among them and makes that honourable, and furnishes them with means for the increase of scripture-knowledge. The translating of the scriptures into vulgar tongues was the glory, strength, and joy of the Reformation from Popery. It is observable that they were about a good work, repairing the temple, when they found the book of the law. Those that do their duty according to their knowledge shall have their knowledge increased. To him that hath shall be given. The book of the law was an abundant recompence for all their care and cost about the repair of the temple. 4. Hilkiah the priest was exceedingly well pleased with the discovery. "O," says he to Shaphan, "rejoice with me, for I have found the book of the law, heurēka, heurēka, - I have found, I have found, that jewel of inestimable value. Here, carry it to the king; it is the richest jewel of his crown. Read it before him. He walks in the way of David his father, and, if he be like him, he will love the book of the law and bid that welcome; that will be his delight and his counsellor."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Ishodad of MervAD 850
BOOKS OF SESSIONS 2 KINGS 22:8
The book that was discovered was the Deuteronomy that Moses had placed in the ark as a precaution. It was brought out through a divine action, in order to show the people that it cried and argued against them because of their great iniquity and therefore did not want to stay in its place. Hilkiah, who found the book, was the father of the prophet Jeremiah. It is not without a reason that the book was discovered at the time of Josiah because he, more than all the other kings, showed a real fervor against the priests of Baal, especially against those of the ten tribes, that is, those that had survived among them. Indeed, if [the book] had been found at the time of the other kings, they would not have accepted it. They might have even torn it up, as Zedekiah tore the prophecy of Jeremiah and threw it into the fire. [Another reason] is that the time of their captivity had come. For the seventy years of the Babylonian captivity are usually counted from the eighteenth year of Josiah, the year in which the book was discovered: as if the captivity was about to come in those days but was hindered because of Josiah’s virtue.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Kings 22:10 chronicles the pivotal moment when Shaphan the scribe formally presented and read the recently discovered "Book of the Law" to King Josiah. This event, occurring during the extensive temple renovations initiated by the young king, served as the divine catalyst for a profound national spiritual awakening and comprehensive religious reforms in Judah, marking a decisive turning point from generations of idolatry and neglect back to the covenant faithfulness of Yahweh.
CONTEXT
Literary Context: This verse is deeply embedded within the narrative of King Josiah's reign, specifically following the initiation of temple repairs in 2 Kings 22:3-7. The immediate preceding verses detail Hilkiah the high priest's providential discovery of "the Book of the Law" in the temple during these repairs (2 Kings 22:8), and Shaphan's initial report to the king about the progress of the temple work, subtly introducing the book's discovery (2 Kings 22:9). Verse 10 then describes the formal presentation and reading of this momentous discovery, which serves as the narrative climax of this section. The verses immediately following detail King Josiah's profound, immediate reaction of repentance and distress upon hearing the Law's contents (2 Kings 22:11), leading him to seek divine counsel through the prophetess Huldah (2 Kings 22:12-20). This sequence highlights the transformative power of God's Word when it is rediscovered and heeded, setting the stage for the sweeping reforms detailed in 2 Kings 23.
Historical & Cultural Context: King Josiah ascended to the throne of Judah at the tender age of eight (circa 640 BC), inheriting a kingdom steeped in idolatry and spiritual apostasy, largely due to the prolonged and wicked reigns of his grandfather Manasseh (2 Kings 21:1-18) and his father Amon (2 Kings 21:19-26). Manasseh, in particular, had introduced widespread Baal worship, astral cults, and even child sacrifice, defiling the very temple of the Lord. Despite this pervasive spiritual darkness, Josiah, in his eighth year, began to seek the God of David, and in his eighteenth year, initiated a national program of temple cleansing and repair (2 Chronicles 34:3-8). The discovery of "the Book of the Law" during these repairs was not accidental but providential, occurring at a time when Judah was ripe for repentance, and under a king uniquely positioned to lead a genuine spiritual revival. The roles of Hilkiah the priest and Shaphan the scribe were crucial; Hilkiah, as the high priest, was responsible for the temple and its sacred contents, while Shaphan, as a royal scribe, was a highly educated and trusted official responsible for state documents and communication, lending immense authority and credibility to the book's presentation.
Key Themes: The central theme illuminated by this verse is the rediscovery and re-establishment of God's Word as the foundational authority for national and individual life. After generations of neglect, the re-emergence of the divine commandments underscored the enduring nature of God's covenant and His unchanging standards. Closely linked is the theme of the transformative power of Scripture. The immediate and profound impact of the reading on King Josiah, evidenced by his tearing his clothes in humility and repentance (2 Kings 22:11), demonstrates the inherent authority and life-altering capacity of God's revealed will when it is heard, understood, and heeded. This transformation is a direct result of encountering the truth of God's character and His righteous demands. Finally, the passage highlights the crucial role of godly leadership in spiritual renewal. Hilkiah the priest and Shaphan the scribe, through their integrity, diligence, and faithfulness in bringing God's truth to light and presenting it to the king, became instrumental agents in initiating a widespread spiritual revival that would dramatically reshape the religious landscape of Judah for a time, leading to a national covenant renewal as seen in 2 Kings 23:1-3.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Kings 22:10 employs several potent literary devices that amplify its significance. There is clear Narrative Progression, as the discovery of the book in 2 Kings 22:8 leads directly to its presentation and reading here, which in turn precipitates Josiah's intense reaction and subsequent reforms. This progression underscores the cause-and-effect relationship between divine revelation and human response, emphasizing that the Word of God is not static but active and transformative. The passage also carries a strong element of Dramatic Irony. The reader is aware of the book's profound significance and its long absence from public life, while the king and the people are only now encountering its forgotten truths. This creates a tension as the audience anticipates Josiah's reaction to the shocking revelations contained within the Law, knowing the dire state of Judah's spiritual condition. Furthermore, the "book" itself functions as a powerful Symbol. It is not merely a physical object but symbolizes God's enduring covenant, His forgotten will, and the very standard by which Judah's spiritual health is to be measured. Its rediscovery symbolizes the potential for national repentance and renewal, a return to the foundational principles of their identity as God's chosen people, and the hope for restoration.
THEOLOGICAL AND THEMATIC CONNECTIONS
The reading of the Book of the Law before King Josiah in 2 Kings 22:10 marks a watershed moment, serving as the divine catalyst for one of the most significant spiritual revivals in Judah's history. This event underscores the foundational truth that genuine spiritual renewal, whether for an individual or a nation, must always be rooted in a fresh encounter with and submission to God's revealed Word. The Law, once lost and forgotten, became the instrument through which God exposed the depth of Judah's sin and idolatry, prompting a profound sense of conviction and repentance in Josiah. It demonstrated that God's covenant promises and demands remain steadfast, regardless of human neglect, and that His Word possesses inherent power to convict, guide, and transform. This rediscovery of the Law led directly to Josiah's comprehensive reforms, including the cleansing of the temple, the destruction of idolatrous altars, and the re-institution of the Passover, all detailed in the subsequent chapter, illustrating the practical outworking of spiritual conviction.
REFLECTION AND APPLICATION
The narrative of 2 Kings 22:10 offers profound lessons for contemporary believers and the church. Just as Judah had drifted into spiritual decay due to generations of neglect of God's Word, so too can individuals and communities today become spiritually impoverished when the Scriptures are relegated to the periphery of life. The rediscovery of the Law and its transformative impact on King Josiah serves as a powerful reminder of the indispensable role of God's Word in fostering genuine spiritual revival. It calls us to prioritize the diligent study, meditation, and application of Scripture in our daily lives, recognizing its divine authority and life-giving power. Furthermore, Josiah's immediate and humble response—tearing his clothes in repentance—provides a model for how we should receive divine truth: with reverence, a willingness to be convicted, and a commitment to obey, even when it exposes uncomfortable truths about our own lives or societal norms. This passage challenges us to ask whether we truly allow the Word of God to confront, shape, and direct our paths, or if it remains a dusty "book" in our own spiritual temples, unread and unheeded.
Questions for Reflection
FAQ
What was "the book" discovered by Hilkiah and read by Shaphan?
Answer: While the text simply refers to it as "the book" or "the Book of the Law," scholarly consensus strongly identifies it as the Book of Deuteronomy, or at least a significant portion of it. Deuteronomy contains the core covenant stipulations given by God to Israel through Moses, outlining the blessings for obedience and the curses for disobedience. Its contents would have been particularly shocking and convicting to Josiah, revealing how far Judah had strayed from God's commands and the dire consequences that awaited them if they did not repent. The detailed reforms initiated by Josiah in 2 Kings 23 closely align with the commands found in Deuteronomy, further supporting this identification.
Why was "the Book of the Law" lost or forgotten for so long?
Answer: The text does not explicitly state how the book became lost, but the context of the preceding reigns of Manasseh and Amon provides strong clues. Both kings led Judah into extreme idolatry, actively suppressing the worship of Yahweh and promoting pagan practices (2 Kings 21:1-22). During such prolonged periods of spiritual apostasy, the sacred texts of the covenant would have been neglected, hidden, or perhaps even intentionally suppressed or destroyed to avoid their convicting message. It's plausible that it was simply misplaced or forgotten in a storage area of the temple, only to be providentially rediscovered during Josiah's conscientious efforts to repair and cleanse the sacred space. The fact that it was found during temple renovations suggests it might have been stored in a place that was neglected or inaccessible for a long time, awaiting God's perfect timing for its re-emergence.
CHRIST-CENTERED FULFILLMENT
The rediscovery and reading of the Book of the Law in 2 Kings 22:10 powerfully foreshadows the ultimate revelation of God's will and the perfect fulfillment of the Law in Jesus Christ. Just as the physical book brought conviction and initiated a period of reform for Judah, Christ, as the living Word of God (John 1:1), brings ultimate conviction of sin and offers true spiritual transformation. Josiah's tearing of his clothes in response to the Law's demands anticipates the broken and contrite heart that Christ calls for, not merely an outward show of repentance but a radical inward change (Psalm 51:17). While the Law revealed humanity's inability to perfectly obey God and brought a curse for disobedience (Galatians 3:10), Jesus came not to abolish the Law but to fulfill it (Matthew 5:17), perfectly embodying its righteous demands and bearing its curse on the cross (Galatians 3:13). Through His atoning sacrifice, He inaugurates a new covenant where God's Law is written not on tablets of stone but on the hearts of His people by the Holy Spirit (Jeremiah 31:33 and Hebrews 8:10), enabling true obedience from within. Thus, the spiritual renewal under Josiah, sparked by a rediscovered book, points forward to the eternal renewal and reconciliation offered through faith in Christ, who is the ultimate revelation of God's character and the perfect embodiment of His saving will for all humanity.