The Fallible Study Bible

The Fallible · Synthetic · Study Bible

2 Kings22:1–2

Josiah Reigns in Judah

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

2 Kings 22:1–2 — Josiah Reigns in Judah. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

Josiah was eight years old when he became king, and he reigned in Jerusalem thirty-one years. His mother’s name was Jedidah daughter of Adaiah; she was from Bozkath.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yō·šî·yā·hū šə·mō·neh ben- šā·nāh ḇə·mā·lə·ḵōw mā·laḵ bî·rū·šā·lim ū·šə·lō·šîm wə·’a·ḥaṯ šā·nāh ’im·mōw wə·šêm yə·ḏî·ḏāh ḇaṯ- ‘ă·ḏā·yāh mib·bā·ṣə·qaṯ

Word by word16 · parsed
יֹאשִׁיָּ֣הוּyō·šî·yā·hūJosiahH2977
√ Yôʼshîyâh — Joshijah, the name of two IsraelitesNounpropermasculine singular
Yôʼshîyâh: Josiah, the name of two Israelites (H2977) Ellicott reads the name as "Jah healeth" and compares Exodus 15:26 and Isaiah 30:26. K&D point the reader back to 1 Kings 13:2, where a name of this form is spoken over Bethel's altar generations before there is a Josiah to bear it. The Verifier's own candidate list shows the lexeme is not rare (48 verses), so the weight here is narrative, not statistical: the name is announced before the man.
שְׁמֹנֶ֤הšə·mō·nehwas eightH8083
√ shᵉmôneh — a cardinal number, eight (as if a surplus above the 'perfect' seven)Numberfeminine singular
shᵉmôneh: eight, as if a surplus above the 'perfect' seven (H8083) A feminine singular number standing first in the age formula. Eight is the age, not a symbol, and the commentators take it as raw arithmetic: Gill reckons that Amon "must be born when his father was but sixteen," and Pulpit and JFB both infer a minority under guardians. Ellicott is blunt that "the queen-mother was probably paramount in the government" at the start.
בֶּן־ben-years oldH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
bên: a son, as a builder of the family name (H1121) The construct ben does double duty: it forms the Hebrew idiom for age and it is the word for sonship on which every throne claim in Kings rests. Strong's gloss itself calls the son the builder of the family name, and the following verse will say what kind of son he was, not Amon's but David's.
שָׁנָה֙šā·nāh. . .H8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
בְמָלְכ֔וֹḇə·mā·lə·ḵōwwhen he became kingH4427
√ mâlak — to reignPreposition-bVerbQalInfinitive constructthird person masculine singular
mâlak: to reign (H4427), Qal infinitive construct with preposition The reign is introduced by a verbal noun, not a narrative verb: the accession is a frame, not an act. Kings uses this formula for every monarch alike, good and evil, which is precisely why the evaluation clause of v. 2 carries all the weight.
מָלַ֖ךְmā·laḵand he reignedH4427
√ mâlak — to reignVerbQalPerfectthird person masculine singular
mâlak: to reign (H4427), Qal perfect third masculine singular The finite perfect summarizes thirty-one completed years from the far end. Ellicott hedges the number honestly, "And somewhat over," comparing Jeremiah 1:2 and Jeremiah 25:1, 3; Pulpit dates the span to about B.C. 640 to 609 and lists what fell inside it, the Scythian invasion, the fall of Assyria, the rise of Media and Babylon.
בִּירוּשָׁלִָ֑םbî·rū·šā·limin JerusalemH3389
√ Yᵉrûwshâlaim — Jerushalaim or Jerushalem, the capital city of PalestinePreposition-bNounproperfeminine singular
וּשְׁלֹשִׁ֤יםū·šə·lō·šîmthirty-oneH7970
√ shᵉlôwshîym — thirtyConjunctive wawNumbercommon plural
וְאַחַת֙wə·’a·ḥaṯ. . .H259
√ ʼechâd — properly, united, iConjunctive wawNumberfeminine singular construct
שָׁנָ֔הšā·nāhyearsH8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
אִמּ֔וֹ’im·mōwHis mother’sH517
√ ʼêm — a mother (as the bond of the family)Nounfeminine singular constructthird person masculine singular
ʼêm: a mother, as the bond of the family (H517) Kings names the queen mother for the kings of Judah as a matter of form, but K&D make the form theological here: "As a child he had probably received a pious training from his mother." That is inference, not text; the verse states only the name, the father, and the town.
וְשֵׁ֣םwə·šêmnameH8034
√ shêm — an appellation, as amark or memorial of individualityConjunctive wawNounmasculine singular construct
יְדִידָ֥הyə·ḏî·ḏāhwas JedidahH3040
√ Yᵉdîydâh — Jedidah, an IsraelitessNounproperfeminine singular
Yᵉdîydâh: Jedidah, an Israelitess (H3040) Pulpit glosses the name "Darling." ⚙ Our own observation, not the Verifier's and not in the brief's lexicon: the same consonantal root stands behind Jedidiah, the name the LORD sent by Nathan for Solomon in 2 Samuel 12:25, so the mother of Judah's last reformer bears the beloved-name of its greatest builder. Offered as resonance, not as etymology proved here.
בַת־ḇaṯ-daughterH1323
√ bath — a daughter (used in the same wide sense as other terms of relationship, literally and figuratively)Nounfeminine singular construct
bath: a daughter, in the same wide sense as other terms of relationship (H1323) A construct chain of two generations on the mother's side, unusual care for a woman's lineage in Kings.
עֲדָ֖יָה‘ă·ḏā·yāhof AdaiahH5718
√ ʻĂdâyâh — Adajah, the name of eight IsraelitesNounpropermasculine singular
ʻĂdâyâh: Adaiah, the name of eight Israelites (H5718) The Verifier returns eight or nine other verses carrying this lexeme, all of them Chronicles, Ezra and Nehemiah lists. None of them is this Adaiah; shared Strong's numbers on a common personal name prove nothing about identity, and we claim nothing.
מִבָּצְקַֽת׃mib·bā·ṣə·qaṯshe was from BozkathH1218
√ Botsqath — Botscath, a place in PalestinePreposition-mNounproperfeminine singular
Botsqath: Botscath, a place in Palestine (H1218) The rarest word in the unit: the Verifier finds it in two verses of the whole Hebrew Bible, here and Joshua 15:39. Ellicott places it "in the lowland of Judah," Cambridge between Lachish and Eglon and unidentified, Pulpit reports a nineteenth-century identification with Um-el-Bikar near Eglon. We record the disagreement rather than resolve it.
2

And he did what was right in the eyes of the LORD and walked in all the ways of his father David; he did not turn aside to the right or to the left.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ya·‘aś hay·yā·šār bə·‘ê·nê Yah·weh way·yê·leḵ bə·ḵāl de·reḵ ’ā·ḇîw dā·wiḏ wə·lō- sār yā·mîn ū·śə·mō·wl

Word by word13 · parsed
וַיַּ֥עַשׂway·ya·‘aśAnd he didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
ʻâsâh: to do or make, in the broadest sense (H6213), Qal consecutive imperfect The standing evaluation verb of Kings. Every monarch is filed under what he did in the eyes of the LORD, which makes this the most formulaic sentence in the book and, for Josiah, the most favourable use of the formula.
הַיָּשָׁ֖רhay·yā·šār[what was] rightH3477
√ yâshâr — straight (literally or figuratively)ArticleAdjectivemasculine singular
yâshâr: straight, literally or figuratively (H3477) Definite, not vague: the straight thing, measured against a standard the narrator assumes and that chapter 22 will shortly put into the king's hands in the form of a found book. Pulpit judges the whole clause "a stronger expression than any which has been used of any previous king of Judah except Hezekiah."
בְּעֵינֵ֣יbə·‘ê·nêin the eyesH5869
√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdc
ʻayin: an eye, literally or figuratively (H5869) Dual construct: the assessment is made in God's sight, not the people's. Henry's caution belongs here, that the king persevered while "the people" did not join the reformation as heartily.
יְהוָ֑הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
Yᵉhôvâh: the Jewish national name of God (H3068) The covenant name, the only judge in the clause.
וַיֵּ֗לֶךְway·yê·leḵand walkedH1980
√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
hâlak: to walk, in a great variety of applications (H1980), Qal consecutive imperfect Walking is the covenant idiom for a whole life lived in a direction, and it sets up the road vocabulary that follows. The Verifier confirms this same lexeme is shared with Joshua 1:7, where Joshua is told to keep the law and not turn from it right or left.
בְּכָל־bə·ḵālin allH3605
√ kôl — properly, the wholePreposition-bNounmasculine singular construct
דֶּ֙רֶךְ֙de·reḵthe waysH1870
√ derek — a road (as trodden)Nouncommon singular construct
derek: a road, as trodden (H1870), singular construct A road is made by walking; David's way exists because it was trodden. Josiah is not credited with inventing obedience but with taking a road already cut, which is exactly what K&D mean by saying he "trode once more in the footsteps of his pious forefather David."
אָבִ֔יו’ā·ḇîwof his fatherH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine singular
ʼâb: father, in a literal and immediate, or figurative and remote application (H1) Strong's gloss carries the whole point: father here is remote, not immediate. Josiah's immediate father was Amon, whom Kings condemns; the narrator names David as his father instead. Benson makes the contrast the heart of the verse, that a man "born of a wicked father" was grafted in by grace.
דָּוִ֣דdā·wiḏDavidH1732
√ Dâvid — David, the youngest son of JesseNounpropermasculine singular
וְלֹא־wə·lō-he did notH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
סָ֖רsārturn asideH5493
√ çûwr — to turn off (literal or figurative)VerbQalPerfectthird person masculine singular
çûwr: to turn off, literal or figurative (H5493), Qal perfect The verb of deviation, negated. K&D read the clause as elliptical: he turned not aside "from that which was right in the eyes of the Lord," and derive the whole formula from Deuteronomy 5:29, 17:11, 17:20 and 28:14. Our own Verifier check confirms 2 Kings 22:2 shares this lexeme with Deuteronomy 17:20 along with right and left, so the phrase really is the royal-torah formula, not a general figure of speech.
יָמִ֥יןyā·mînto the rightH3225
√ yâmîyn — the right hand or side (leg, eye) of a person or other object (as the stronger and more dexterous)Nounfeminine singular
yâmîyn: the right hand or side, as the stronger and more dexterous (H3225) With its pair it forms a merism. Benson reads the pair morally: "There are errors on both hands," superstition on the one side and profaneness on the other.
וּשְׂמֹֽאול׃פū·śə·mō·wlor to the leftH8040
√ sᵉmôʼwl — properly, dark (as enveloped), iConjunctive wawNounmasculine singular
sᵉmôʼwl: properly, dark, as enveloped (H8040) The rarer half of the pair (53 verses to 134), and the lexeme that makes the Verifier's links to Deuteronomy 17:20, Joshua 1:7 and Proverbs 4:27 more than coincidence of common words.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A son of eight years — 22:1

The formula that opens every reign in Kings opens this one with a child: בֶּן־שָׁנָה, a son of eight years, in his becoming-king. Barnes reconstructs how he got there, that the conspirators against Amon may have meant to end the dynasty and the people "insisted on investing with the royal authority the true heir of David"; that is inference from 2 Kings 21:23-24, and Barnes offers it as such. Ellicott says plainly what an eight-year-old on a throne implies, that the queen mother "was probably paramount in the government" at first, and Cambridge warns against reading the reforms of the next chapter back into the boy, since he "could hardly have commenced the great reforms which he brought about until he had been some time on the throne." JFB and K&D both fill the gap with pious guardians, K&D adding honestly that "there is no allusion to guardianship" in the text. What the text does give is a mother's name, her father's name, and a village: Jedidah, which Pulpit renders "Darling," daughter of Adaiah, from Bozkath, a place the Verifier finds in exactly two verses of the Hebrew Bible.

ii. The straight thing, and one road — 22:2

Verse 2 is built of road words. He did הַיָּשָׁר, the straight, in the eyes of the LORD; he walked (hâlak) in all the דֶּרֶךְ of his father David, a road being by Strong's own gloss something trodden; and he did not turn off (çûwr) to right or left. BSB pluralizes the road to "ways"; the parse is singular construct, and Geneva, Gill and Pulpit all keep the singular. Pulpit weighs the whole clause as "a stronger expression than any which has been used of any previous king of Judah except Hezekiah," and K&D say the same thing by comparison, that Josiah "trode once more in the footsteps of his pious forefather David." Note which father: the Hebrew ʼâb here is the remote one. Amon is not mentioned. Benson makes that silence the sermon, that a man born of a wicked father, with neither good education nor good example, was cut off from the wild olive by grace alone; Henry ascribes the difference between Josiah's early succession and Manasseh's to "the distinguishing grace of God," while allowing that those who trained him were probably instruments of it.

iii. Neither right nor left: a king measured by the book he has not yet found — 22:1-2

The closing merism is not a general figure. K&D trace it to Deuteronomy 5:29, 17:11, 17:20 and 28:14; Pulpit adds Joshua 1:7 and 23:6. We checked two of those pairs with the Verifier rather than take them on trust: 2 Kings 22:2 and Deuteronomy 17:20 share çûwr, yâmîyn and sᵉmôʼwl, and Joshua 1:7 shares those three plus hâlak. Deuteronomy 17 is the law of the king, where the monarch writes out a copy of the torah so that his heart is not lifted up and he turns not aside right or left. So the narrator praises Josiah, before verse 8 of this chapter, with the exact clause that Deuteronomy attaches to a king who keeps the book, and the story about to be told is the story of that book being found in the rubble of the temple. Gill puts the verdict domestically, that he "kept an even, constant, path of worship and duty, according to the law of God"; Benson puts it as a warning, that there are errors on both hands. Henry's sober coda stands over the whole unit: the king persevered, and the people did not.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read alone, under Scripture, the unit is two sentences long and does something the commentators reach past too quickly. It tells us a boy's age, his mother's name, her father's name, her village, and then it hands him a verdict that the book of Deuteronomy reserves for a king who has the law in hand. The order is the point. He is credited with keeping the road before the road is read to him: the book is found in verse 8, seven verses after he is said not to have turned aside from it. Either the narrator is summarizing the whole reign up front, which is how Kings normally writes, or he is saying something sharper, that the straight thing was recognizable to a man who wanted it even while the copy of it lay lost under the temple repairs. Both readings are fallible; we prefer the first as the plainer, and note that the second is what Henry is feeling after when he calls the difference distinguishing grace. What the text refuses to do is explain the boy. Amon is absent from verse 2, Manasseh is absent, the guardians that JFB and K&D supply are absent, and even the mother is given a name and a hometown but no influence. The verse's whole causal account of Josiah is one word, David, and one direction, not aside. That is less a psychology than a map, and this unit hands the reader the map before the treasure it leads to is dug up.

He was praised for keeping a road whose only surviving copy was still buried in the house he was repairing.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Bozkath: two verses in the whole Hebrew Bible verbal / quotation: confirmed

The mother's village מִבָּצְקַת (Botsqath, H1218) occurs in Joshua 15:39 and here, and nowhere else. Cambridge states it exactly: the form "is mentioned only in these two passages of the Bible," listed there between Lachish and Eglon among the inheritance of Judah. Ellicott places it in the lowland of Judah, K&D in the plain, and Pulpit reports the nineteenth-century identification with Um-el-Bikar southeast of Eglon, which we pass on as a proposal, not a fact. The link is lexical and certain; what it establishes is only that Judah's last reforming king came, on his mother's side, from a Shephelah village the conquest lists had already recorded.

Joshua 15:39

basis: Verifier: shared Hebrew lexeme H1218 Botsqath, in 2 verses of the canon, the rarest possible shared lexeme. It is a toponym, not a quotation: the two verses share a word, not a citation, and we claim no literary dependence either way.

The synoptic notice in Chronicles structural / thematic: confirmed

The Chronicler opens Josiah's reign with the same accession formula and the same right-and-left verdict. The Verifier returns 2 Chronicles 34:1 on H2977 Yôʼshîyâh, H8083 shᵉmôneh and H4427 mâlak, and 2 Chronicles 34:2 on H8040 sᵉmôʼwl, H5493 çûwr and H3225 yâmîyn. Pulpit cites 2 Chronicles 34:1 for the age and Josephus alongside it; Ellicott sends the reader to his note on 2 Chronicles 34:2 for the walking clause; Geneva cites 2 Chronicles 34:3 for the eighth year, when the boy king began to seek the God of David. The two accounts agree on the opening verdict and diverge later on the timing of the reform.

2 Chronicles 34:1 · 2 Chronicles 34:2 · 2 Chronicles 34:3

basis: Verifier: six shared lexemes across the pair of verses (H2977 Yôʼshîyâh 48 vv, H8083 shᵉmôneh 105 vv, H4427 mâlak 284 vv at 34:1; H8040 sᵉmôʼwl 53 vv, H5493 çûwr 281 vv, H3225 yâmîyn 134 vv at 34:2). Deliberately downgraded from verbal: not one of these lexemes is rare, and neither account cites the other, so what is confirmed is a shared formulaic structure in parallel narrative, not a quotation.

Right or left: the law of the king structural / thematic: confirmed

Deuteronomy 17 legislates a monarch who writes himself a copy of the torah so that he will not lift up his heart above his brothers and will not turn aside from the commandment to the right or the left. K&D say the description of Josiah's character "is based upon" Deuteronomy 5:29, 17:11, 17:20 and 28:14; Pulpit lists Deuteronomy 5:32, 17:11, 20, 28:14 and Joshua 1:7, 23:6. We ran the pairs rather than repeat the claim: 2 Kings 22:2 and Deuteronomy 17:20 share çûwr, yâmîyn and sᵉmôʼwl; Joshua 1:7 shares those and hâlak; Proverbs 4:27 turns the same three into wisdom instruction for any son. The verdict on Josiah is written in the vocabulary of the law he is about to rediscover.

Deuteronomy 17:20 · Joshua 1:7 · Proverbs 4:27

basis: Verifier pair checks: 2 Kings 22:2 to Deuteronomy 17:20 shares H5493 çûwr (281 vv), H3225 yâmîyn (134 vv), H8040 sᵉmôʼwl (53 vv); to Joshua 1:7 the same three plus H1980 hâlak (1346 vv); Proverbs 4:27 returned in the candidate list on the same three. All common lexemes, so this is a shared formula and motif, not a quotation. K&D's and Pulpit's further Deuteronomy references (5:29, 5:32, 28:14) are theirs and were not computed here.

A name spoken at an altar before there was a man to bear it flagged: verify source

K&D refer the name Josiah back to 1 Kings 13:2, where a prophet cries against the altar at Bethel that a son named Josiah will be born to the house of David and burn the priests of the high places on it, a word whose fulfilment 2 Kings 23 will record. Geneva states the same link with two additions the verse does not contain, that the prophet was Iddo and that the interval was more than 300 years. We record the cross-reference as the commentators give it and flag the attribution rather than repeat it as fact.

1 Kings 13:2 · 2 Kings 23:16

basis: Not a Verifier-computed pair; the link is the commentators' (K&D at 1 Kings 13:2, Geneva). The name lexeme H2977 is common (48 vv), so it carries no rarity weight. Geneva's identification of the Bethel prophet as Iddo and the figure of 300 years are traditional, not stated in 1 Kings 13, and are the specific items flagged here.

Cross-Testament: the boy king in the genealogy structural / thematic: confirmed

Matthew's genealogy carries this reign into the line of Christ, listing Amon, then Josiah, then the deportation to Babylon, which is where 2 Kings is headed. ⚙ We note the structural point rather than a verbal one: Matthew is Greek and this unit is Hebrew, so no shared Strong's number can be claimed, and the Greek form of the name is a transliteration, not a quotation of this verse. What the link does show is that the narrator's substitution of "David his father" for the actual father Amon is the same move Matthew makes at scale, tracing a house by its promise rather than by its worst members.

Matthew 1:10 · Matthew 1:11

basis: Cross-Testament Greek to Hebrew, so shared Strong's numbers are impossible by definition and no verbal tier is available. The basis is genealogical and structural: the same king and the same succession (Amon, Josiah, the exile) recorded in both, plus the shared pattern of naming David as the defining father.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The true heir of David, kept alive at eight years old ancient/widely-held

Barnes reads the crisis of 2 Kings 21:23-24 as an attempt to end the dynasty, defeated when the people "insisted on investing with the royal authority the true heir of David, the eldest son of Amon, though he was a boy only 8 years old." Whether or not his reconstruction of motive holds, the fact stands in the text: the line through which the promise to David runs passed, at this point, through one child. The Chronicler, Kings, and Matthew's genealogy alike record that the house survived. ⚙ The unit's own measure of a king is not his father but David, and the New Testament's measure of the last King is the same, the throne of his father David given to the son of Mary. This Davidic reading of the preserved line is the ancient and widely held one; what we add is only the observation that this verse states it by omission, naming David and passing over Amon in silence.

2 Samuel 7:12-16 · Luke 1:32-33 · Matthew 1:10-11

He turned not aside to the right or to the left novel

Deuteronomy 17 asks for a king who keeps the book and does not deviate; Kings can say of exactly two kings of Judah that he did not turn aside, and Pulpit judges this the strongest such expression after Hezekiah. Yet the same chapters will end with the same king dead at Megiddo and the kingdom carried off, and the son of Sirach's praise quoted by Pulpit, that all except David, Hezekiah and Josiah were defective, is itself an admission that the standard outran every man who met it. ⚙ Our reading, offered to be tested: the formula is a job description before it is a compliment, and the Gospels answer it in the only figure who says he always does what pleases the Father and whose obedience is tested on both hands at once, in a wilderness and in a garden. Josiah keeps the road; he does not become it.

Deuteronomy 17:18-20 · John 8:29 · Hebrews 4:15

Named before he was born novel

K&D send the reader from this verse to 1 Kings 13:2, where the name Josiah is announced over Bethel's altar generations before the child of verse 1 exists, and Geneva makes the same connection with a prophet's name and a round number we have flagged as traditional. ⚙ Taken only from the canon, the pattern is real and rare: a king named and assigned his work before his birth, which Isaiah claims of the Servant called from the womb and Matthew claims of the child whose name is given to Joseph with his work attached, he shall save his people from their sins. We mark this as our own figural reading, a widely felt resonance but not a claim the text of 2 Kings makes for itself.

1 Kings 13:2 · Isaiah 49:1 · Matthew 1:21

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: BSB (CC0) with the Berean interlinear and Strong's numbers as supplied in the brief; all parses, glosses and lexeme frequencies above are theirs, not ours. Two points where we differ from the English: BSB pluralizes דֶּרֶךְ to "ways" although the parse is singular construct, and BSB supplies "she was" before "from Bozkath" where the Hebrew has only a preposition on a place name. The interlinear indexes אִמּוֹ before וְשֵׁם to match English order; our literal follows the Hebrew sequence.

Uncertain and flagged: the site of Bozkath (Pulpit's Um-el-Bikar identification is a nineteenth-century proposal, Cambridge says the site "is not identified"); the length of the reign (Ellicott qualifies thirty-one years with "And somewhat over" on the basis of Jeremiah's dates); the guardianship of the boy king, which JFB and K&D both assume and K&D concedes is not in the text; Geneva's attribution of the 1 Kings 13:2 oracle to Iddo and its dating at more than 300 years, flagged in the threads. The Verifier's Adaiah candidates (Nehemiah 11:5, 11:12, 12:16, Ezra 10:29, 10:39, 1 Chronicles 6:41, 8:21, 9:12, 2 Chronicles 23:1) share only a common personal name and are not treated as links; we name them here so the omission is visible. The Matthew thread and the three Christ readings are cross-Testament and figural: the first is the common Davidic reading, the second and third are marked novel and are our own, fallible, and offered to be tested against the text.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)