2 Kings 22:14

KJV

So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.

KJV (with Strong's)

So Hilkiah {H2518} the priest {H3548}, and Ahikam {H296}, and Achbor {H5907}, and Shaphan {H8227}, and Asahiah {H6222}, went {H3212} unto Huldah {H2468} the prophetess {H5031}, the wife {H802} of Shallum {H7967} the son {H1121} of Tikvah {H8616}, the son {H1121} of Harhas {H2745}, keeper {H8104} of the wardrobe {H899};(now she dwelt {H3427} in Jerusalem {H3389} in the college {H4932};) and they communed {H1696} with her.

Complete Jewish Bible

So Hilkiyahu the cohen, Achikam, Akhbor, Shafan and 'Asayah went to Huldah the prophet, the wife of Shalum the son of Tikvah, the son of Harchas, keeper of the wardrobe - she lived in the Second Quarter of Yerushalayim - and spoke with her.

Berean Standard Bible

So Hilkiah the priest, Ahikam, Achbor, Shaphan, and Asaiah went and spoke to Huldah the prophetess, the wife of Shallum son of Tikvah, the son of Harhas, the keeper of the wardrobe. She lived in Jerusalem, in the Second District.

American Standard Version

So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asaiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe (now she dwelt in Jerusalem in the second quarter); and they communed with her.

Commentary

### SUMMARY
Following the profound discovery of "the Book of the Law" during the Temple's restoration, King Josiah, deeply convicted by the nation's long-standing disobedience, immediately dispatched a high-level delegation to seek divine counsel. This pivotal verse records the delegation's urgent journey to Huldah, a respected prophetess residing in Jerusalem, highlighting the king's profound humility and the critical importance of seeking an authoritative word from the Lord through a recognized prophetic voice to understand the implications of the rediscovered Law for Judah's future.

### CONTEXT
* **Literary Context:** This verse is a crucial turning point within the narrative of King Josiah's righteous reign, specifically detailed in [2 Kings 22](/2_kings/22 "2 Kings 22 - Josiah's Reign and the Discovery of the Law"). The chapter begins by establishing Josiah's exemplary character and his early efforts to repair the Temple, which had fallen into disrepair and idolatrous misuse under previous kings. The immediate preceding verses recount the astonishing discovery of "the Book of the Law" by Hilkiah the high priest ([2 Kings 22:8](/2_kings/22-8 "2 Kings 22:8 - The Discovery of the Book of the Law")) and its subsequent reading to King Josiah by Shaphan the scribe. Josiah's visceral reaction—tearing his clothes in profound repentance and fear of God's wrath due to the nation's widespread and prolonged disobedience ([2 Kings 22:11](/2_kings/22-11 "2 Kings 22:11 - Josiah's Reaction to the Law"))—directly precipitates the sending of this delegation. The consultation with Huldah in this verse sets the stage for her authoritative prophetic oracle in the subsequent verses ([2 Kings 22:15-20](/2_kings/22-15 "2 Kings 22:15-20 - Huldah's Prophecy")) which confirms the impending judgment but also offers a reprieve for Josiah due to his personal humility. This divine word then serves as the catalyst for Josiah's comprehensive religious reforms and the national covenant renewal detailed in [2 Kings 23](/2_kings/23 "2 Kings 23 - Josiah's Reforms and Covenant Renewal").

* **Historical & Cultural Context:** The events described in [2 Kings 22](/2_kings/22 "2 Kings 22 - Josiah's Reign") unfold during the latter half of the 7th century BCE, a period of significant geopolitical flux for the Kingdom of Judah. Following the deeply idolatrous reigns of Manasseh and Amon, Josiah's ascension to the throne at a young age (eight years old) marked a potential spiritual turning point. The discovery of the Law, generally dated to around 622 BCE, occurred during a time when the dominant Assyrian Empire was in decline, creating a window of opportunity for Judah to reassert its independence and religious identity, moving away from the syncretism that had plagued it. Culturally, prophets served as crucial divine messengers in ancient Israel and Judah, often acting as God's conscience to the kings and the people. While prominent male prophets like Jeremiah and Zephaniah were active during Josiah's reign, the delegation's choice to consult Huldah, a woman, is highly significant. This decision underscores her widely recognized spiritual authority and integrity, demonstrating that her prophetic gift transcended conventional societal expectations regarding gender roles in public religious leadership. The mention of Shallum as "keeper of the wardrobe" indicates a royal or Temple administrative position, providing a social context for Huldah, though her prophetic office is clearly the primary reason for the delegation's visit.

* **Key Themes:** The consultation with Huldah in this verse powerfully underscores several profound theological and narrative themes. Firstly, it highlights the **paramount importance of divine revelation and the absolute authority of God's Word**. The immediate response to the rediscovered Law was not human strategizing but a desperate search for God's interpretation and application, demonstrating a deep reverence for sacred texts as the ultimate guide. Secondly, it emphasizes **sincere repentance and profound humility in the face of divine judgment**. Josiah's tearing of his clothes ([2 Kings 22:11](/2_kings/22-11 "2 Kings 22:11 - Josiah's Reaction to the Law")) and his subsequent urgent inquiry exemplify a sincere desire to align the nation with God's will, standing in stark contrast to the defiance and apostasy of many previous kings. Thirdly, the narrative showcases **God's sovereignty in choosing His messengers**. The fact that a delegation of high-ranking men, sent directly by the king, sought counsel from Huldah, a prophetess, powerfully underscores God's impartiality and His freedom to use diverse individuals, regardless of their social standing or gender, to communicate His truth. This echoes earlier examples of female spiritual leaders like [Miriam](/exodus/15-20 "Exodus 15:20 - Miriam the Prophetess") and [Deborah](/judges/4-4 "Judges 4:4 - Deborah the Prophetess and Judge"). Finally, the event illustrates the **critical role of prophetic guidance in national life**, providing clarity and divine direction during times of spiritual awakening and crisis, ultimately leading to a profound covenant renewal for Judah, as vividly depicted in [2 Kings 23:1-3](/2_kings/23-1 "2 Kings 23:1-3 - Josiah's Covenant Renewal").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Huldah (Hebrew, _Chuldâh'_):** From the provided Strong's data, Huldah (H2468) is identified as "an Israelitess." While its root may relate to "weasel" or "mole," the biblical text's emphasis is on her identity as "the prophetess." Her inclusion in this critical moment, when other male prophets were active, signifies her recognized spiritual authority and the authenticity of her prophetic gift. Her name, though perhaps unusual in etymology, becomes synonymous with a divinely appointed voice of truth in a pivotal moment of Judah's history.
* **Prophetess (Hebrew, _nᵉbîyʼâh'_):** This term (H5031) is the feminine form of "prophet" (נָבִיא, _nābîʾ_), signifying "a prophetess or (generally) inspired woman; by implication, a poetess; by association a prophet's wife." This designation indicates a legitimate and divinely recognized spiritual office, not merely someone with spiritual insight. Huldah's identification as a _nᵉbîyʼâh_ places her in the esteemed company of other Old Testament women who received and communicated divine messages, such as Miriam and Deborah. Her role here powerfully illustrates that God's Spirit is not limited by gender in bestowing prophetic gifts, and His authoritative word can indeed come through unexpected channels.
* **Communed (Hebrew, _dâbar'_):** The verb "communed" (H1696) derives from a primitive root meaning "to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue." In this context, the Piel imperfect form _wayəḏabbərû_ indicates they "spoke" or "conversed" with her, implying a formal and serious consultation. This act of "communing" signifies the delegation's recognition of Huldah as a legitimate conduit for God's word, highlighting their earnest desire to understand God's will and the implications of the newly discovered Law for Judah's future. It was not a casual chat but a deliberate seeking of divine counsel.

#### Verse Breakdown
* **"So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess":** This clause details the composition of the high-level delegation dispatched by King Josiah. Hilkiah was the high priest, central to the Temple's restoration and the discovery of the Law. Shaphan was the royal scribe, the one who read the Law to the king. Ahikam, Achbor, and Asahiah were other high-ranking officials, likely trusted advisors to Josiah. The fact that such a prominent group, representing the highest levels of religious and civil authority, sought out Huldah, a woman, speaks volumes about her established reputation and the perceived authenticity of her prophetic ministry. It underscores the urgency and gravity of their mission to seek a divine word directly from God through a recognized intermediary.
* **"the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe;":** This parenthetical identification provides Huldah's social context and lineage, grounding her within the societal structure of Jerusalem. Shallum, her husband, is identified by his lineage and his official position as "keeper of the wardrobe," a role that likely involved managing the royal or Temple vestments, signifying a position of trust and responsibility within the royal court or Temple administration. While this detail connects Huldah to her contemporary society, her primary identity and significance in this narrative remain her prophetic office, emphasizing that her authority stemmed from God, not from her marital or familial connections.
* **"(now she dwelt in Jerusalem in the college;)":** This parenthetical statement specifies Huldah's residence within Jerusalem. As derived from the Hebrew _mišneh_ (H4932), "the college" refers to the "Second Quarter" or "Second City" of Jerusalem, likely a newer or expanded district within the city. This detail indicates that Huldah was not an obscure or isolated figure but was known and accessible within the urban center, further supporting her public recognition as a prophetess whose counsel could be sought by the highest authorities. Her presence in Jerusalem made her a convenient and trusted source of divine counsel for the king's delegation.
* **"and they communed with her.":** This final clause describes the crucial action taken by the delegation. "Communed" (Hebrew, _wayəḏabbərû_, from H1696 _dâbar_) means they spoke with her, consulted her, or inquired of her. It implies a formal and serious conversation, where the delegation presented their concerns and sought a divine response. This act of "communing" signifies the delegation's recognition of Huldah as a legitimate conduit for God's word, highlighting their earnest desire to understand God's will and the implications of the newly discovered Law for Judah's future.

#### Literary Devices
The passage employs several **Literary Devices** to convey its profound significance and the gravity of the moment. The most prominent is **Enumeration** or **List**, seen in the precise naming of the five high-ranking officials sent by King Josiah. This detailed list underscores the importance and official nature of the delegation, emphasizing that the king's inquiry was not a casual undertaking but a serious, state-sanctioned mission. The parenthetical identification of Huldah as "the wife of Shallum... keeper of the wardrobe" functions as **Apposition** or **Descriptive Detail**, grounding her within the social fabric of Jerusalem and providing context for her husband's role, though her prophetic office remains paramount. The narrative also employs powerful **Emphasis** through the very act of seeking Huldah. Given that prominent male prophets like Jeremiah and Zephaniah were active during this period, the specific choice of Huldah highlights her unique and recognized spiritual authority, implicitly emphasizing God's freedom to choose His messengers irrespective of conventional expectations. Finally, the entire scene functions as **Foreshadowing**, setting the stage for Huldah's subsequent prophecy, which will reveal God's impending judgment upon Judah but also His grace toward Josiah, thereby shaping the immediate future of the nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The consultation with Huldah in [2 Kings 22:14](/2_kings/22-14 "2 Kings 22:14 - Josiah's Delegation Seeks Huldah") profoundly illustrates God's sovereign choice in raising up and using individuals for His purposes, often in ways that defy human expectations and societal norms. It underscores the vital necessity of seeking divine counsel, especially when confronted with the convicting power of God's Word. Josiah's immediate response to the rediscovered Law was not to implement reforms based on human wisdom, but to humbly inquire of the Lord through a trusted prophetic voice. This demonstrates a profound understanding that true national and spiritual renewal must be rooted in God's revealed will and guided by His Spirit. Huldah's acceptance by such a high-level delegation also powerfully affirms the principle that spiritual authority and genuine divine gifting are not limited by gender or social standing, but are bestowed by God for the edification and guidance of His people, breaking down human-imposed barriers to divine communication.

* [Exodus 15:20](/exodus/15-20 "Miriam's Prophetic Role in Israel")
* [Judges 4:4](/judges/4-4 "Deborah, Prophetess and Judge of Israel")
* [Acts 2:17-18](/acts/2-17 "Prophecy Poured Out on All Flesh")

### REFLECTION AND APPLICATION
The narrative of Josiah's delegation seeking Huldah offers profound and enduring lessons for contemporary believers and leaders. It challenges us to cultivate a deep reverence for God's Word, allowing it to convict us profoundly and prompt a sincere, humble search for His will, rather than relying on our own understanding, conventional wisdom, or societal pressures. Just as Josiah, a powerful king, humbled himself to seek divine counsel through a prophetess, we are called to prioritize God's voice above all others, recognizing that true wisdom and direction come from Him alone. This passage also encourages us to recognize, affirm, and celebrate God's diverse gifting within the body of Christ, valuing all those whom He empowers to speak His truth, regardless of their background, gender, or social status. Our focus should always be on the fidelity of the message to Scripture and its divine origin, rather than on the messenger's external characteristics or our preconceived notions. In a world often driven by human agendas, superficial appearances, and a diminishing regard for divine authority, this account calls us to humility, discernment, and an unwavering commitment to seeking and obeying God's revealed truth.

#### Questions for Reflection
* **How readily do I seek God's counsel through His Word and through trusted spiritual authorities when faced with significant decisions or profound spiritual conviction?**
* **In what ways might I be prone to overlooking or devaluing God's messengers based on their background, gender, or perceived social standing?**
* **What is my immediate response when God's Word convicts me of personal or corporate sin? Is it humility and earnest inquiry, or defensiveness and avoidance?**
* **How can I personally contribute to fostering a community that values and amplifies all authentic voices through whom God chooses to speak His truth?**

### FAQ

**Why did King Josiah's delegation go to Huldah, a prophetess, when male prophets like Jeremiah and Zephaniah were active at the time?**

Answer: While Jeremiah and Zephaniah were indeed active during Josiah's reign, the biblical text does not explicitly state the precise reason Huldah was chosen over them. Several factors may have contributed to this decision:
1. **Accessibility and Location:** Huldah resided "in Jerusalem in the college" (the Second Quarter, or Second City), making her readily accessible to the king's delegation within the capital city. Jeremiah, for instance, may have been in Anathoth or elsewhere at this precise moment, or perhaps not as publicly recognized in Jerusalem at that exact time.
2. **Established Reputation:** Huldah clearly had a recognized and trusted prophetic ministry within Jerusalem. The delegation's immediate and direct approach to her suggests her authority was well-established and accepted by the royal court and religious leadership. Her proximity to the Temple and her husband's position as "keeper of the wardrobe" might have also contributed to her public recognition and trustworthiness.
3. **God's Sovereign Choice:** Ultimately, God is sovereign in choosing His messengers. The narrative may simply be highlighting God's freedom to use whomever He pleases, underscoring that His Spirit is not limited by conventional expectations or gender. Her selection serves as a powerful testament to God's impartiality and the authenticity of her prophetic gift. It also demonstrates Josiah's humility and genuine desire for a divine word, regardless of the messenger's identity.

**What was "the college" where Huldah dwelt?**

Answer: The King James Version translation "the college" can be misleading, as it does not refer to an academic institution in the modern sense. The Hebrew term _mišneh_ (מִשְׁנֶה, H4932) literally means "second" or "double." In the context of Jerusalem, it most likely refers to the "Second Quarter" or "Second City" of Jerusalem. This was probably a newer or expanded district of the city, perhaps located to the north or northwest of the original city and the Temple Mount. It could have been a residential area, possibly associated with religious or administrative functions, but it was a distinct geographical area within Jerusalem. Her dwelling there simply indicates her known residence within the capital city, making her accessible for consultation by the king's delegation.

### CHRIST-CENTERED FULFILLMENT
The narrative of Josiah's delegation seeking Huldah's divine counsel, prompted by the rediscovered Law, profoundly foreshadows the ultimate revelation of God's will and the perfect fulfillment of the Law in Jesus Christ. The "Book of the Law" revealed Judah's sin and the impending judgment, creating a desperate need for a divine word—a need that Huldah, as a prophetess, temporarily met. Yet, the Law itself, as [Romans 3:20](/romans/3-20 "Romans 3:20 - The Law Reveals Sin") teaches, "brings knowledge of sin." It points to humanity's inherent inability to perfectly obey God and our desperate need for a Savior. Christ is the ultimate "Word of God" made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")), the supreme Prophet who perfectly reveals God's will and character ([Hebrews 1:1-2](/hebrews/1-1 "Hebrews 1:1-2 - God Speaks Through His Son")). Unlike Huldah, who delivered a message, Jesus *is* the message—the living embodiment of God's truth, grace, and salvation. His life, atoning death, and glorious resurrection fulfill the righteous demands of the Law ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")) and provide the perfect righteousness that humanity utterly lacks. Just as Josiah's humility in seeking God's word led to national repentance and a temporary reprieve from judgment, so too, our humble turning to Christ, the ultimate source of all wisdom and salvation ([Colossians 2:3](/colossians/2-3 "Colossians 2:3 - In Christ Are All Treasures of Wisdom")), brings about profound personal and spiritual transformation, ushering us into a new and superior covenant of grace ([Hebrews 8:6](/hebrews/8-6 "Hebrews 8:6 - A Superior Covenant Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 34:22

And Hilkiah, and [they] that the king [had appointed], went to Huldah the prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the college:) and they spake to her to that [effect].

Judges 4:4

¶ And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time.

Micah 6:4

For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.

2 Kings 10:22

And he said unto him that [was] over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments.

Acts 21:9

And the same man had four daughters, virgins, which did prophesy.

Luke 1:41

And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

Luke 1:56

And Mary abode with her about three months, and returned to her own house.