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Nach YomiII Kings · מלכים ב׳Chapter 22

II Kings 22

מלכים ב׳ פרק כ״ב

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 22 of 25 | Day: 144 of 742

Date: July 5, 2026

קלאוד על הנ״ך

After the long darkness of Manasseh and Amon, chapter 22 introduces Josiah, the last great king of Judah and the final reformer before the destruction. The historian’s praise is among the highest in the book: “he did what was pleasing to the Lord and followed all the ways of his forefather David; he did not deviate to the right or to the left” (verse 2). Josiah came to the throne as a boy of eight, and the events of this chapter unfold in the eighteenth year of his reign, when he had reached maturity and turned his attention to the neglected House of God. The chapter divides cleanly into two movements: the repair of the Temple and the dramatic discovery of a Torah scroll within it (verses 3-10), and the king’s anguished response and the prophecy of Huldah (verses 11-20).

The first movement begins with an administrative errand that becomes a turning point in the nation’s history. Josiah sends his scribe Shaphan to the high priest Hilkiah to organize the disbursement of the silver collected at the Temple threshold for the repair work — to be handed to the overseers and paid out to carpenters, laborers, and masons. The narrative pointedly notes that no accounting was demanded of the workmen, “for they deal honestly” (verse 7), a small detail underscoring the integrity that characterized Josiah’s reign. In the midst of this routine restoration, Hilkiah makes a momentous announcement: “I have found a scroll of the Teaching (ספר התורה) in the House of the Lord” (verse 8). The classical commentators, drawing on the tradition, explain that this was no ordinary scroll but the Torah scroll written by Moses himself, hidden away during the idolatrous reigns of Ahaz, Manasseh, and Amon, and that it was found open to the tochecha — the curses of admonition in Deuteronomy — or, in another tradition, to the verse warning that the king and people would be exiled to a foreign land.

The second movement is driven by Josiah’s reaction. When Shaphan reads the scroll before him, the king rends his clothes (verse 11) — the gesture of mourning and alarm — recognizing how far the nation had strayed from its words and how great God’s kindled wrath must be. His response is exemplary: rather than despair or denial, he commissions a delegation to “inquire of the Lord” on behalf of himself and all Judah (verse 13). The delegation goes not to Jeremiah or Zephaniah, the prophets of the age, but to the prophetess Huldah, living in the Mishneh quarter of Jerusalem — one of the few women named as a prophet in Tanakh, and the commentators address why she in particular was sought.

Huldah’s prophecy (verses 15-20) confirms the worst and yet offers a personal mercy. To the nation she delivers an unflinching decree: God will bring disaster upon “this place and its inhabitants,” in accordance with all the words of the scroll, because they forsook Him and served other gods — a wrath that “shall not be quenched” (verses 16-17). The decree of exile sealed in Manasseh’s day stands. But to Josiah personally she brings comfort: because his heart was soft and he humbled himself, weeping and rending his garments when he heard the decree, God will gather him to his ancestors in peace, and his eyes will not see the catastrophe to come (verses 18-20). This is the chapter’s poignant resolution — the most righteous king of the dynasty cannot avert the doom his forefathers earned, but his own penitence purchases that he will be spared the sight of it. The reform itself, the practical outworking of this discovery, follows in chapter 23.

פרק כ״ב · Chapter 22

פסוק א׳ · Verse 1

Hebrew:

בֶּן־שְׁמֹנֶ֤ה שָׁנָה֙ יֹאשִׁיָּ֣הוּ בְמׇלְכ֔וֹ וּשְׁלֹשִׁ֤ים וְאַחַת֙ שָׁנָ֔ה מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ יְדִידָ֥ה בַת־עֲדָיָ֖ה מִבָּֽצְקַֽת׃

English:

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

פסוק ב׳ · Verse 2

Hebrew:

וַיַּ֥עַשׂ הַיָּשָׁ֖ר בְּעֵינֵ֣י יְהֹוָ֑ה וַיֵּ֗לֶךְ בְּכׇל־דֶּ֙רֶךְ֙ דָּוִ֣ד אָבִ֔יו וְלֹא־סָ֖ר יָמִ֥ין וּשְׂמֹֽאול׃ {פ}

English:

He did what was pleasing to GOD and he followed all the ways of his forefather David; he did not deviate to the right or to the left.

פסוק ג׳ · Verse 3

Hebrew:

וַיְהִ֗י בִּשְׁמֹנֶ֤ה עֶשְׂרֵה֙ שָׁנָ֔ה לַמֶּ֖לֶךְ יֹאשִׁיָּ֑הוּ שָׁלַ֣ח הַ֠מֶּ֠לֶךְ אֶת־שָׁפָ֨ן בֶּן־אֲצַלְיָ֤הוּ בֶן־מְשֻׁלָּם֙ הַסֹּפֵ֔ר בֵּ֥ית יְהֹוָ֖ה לֵאמֹֽר׃

English:

In the eighteenth year of King Josiah, the king sent the scribe Shaphan son of Azaliah son of Meshullam to the House of GOD, saying,

פסוק ד׳ · Verse 4

Hebrew:

עֲלֵ֗ה אֶל־חִלְקִיָּ֙הוּ֙ הַכֹּהֵ֣ן הַגָּד֔וֹל וְיַתֵּ֣ם אֶת־הַכֶּ֔סֶף הַמּוּבָ֖א בֵּ֣ית יְהֹוָ֑ה אֲשֶׁ֥ר אָסְפ֛וּ שֹׁמְרֵ֥י הַסַּ֖ף מֵאֵ֥ת הָעָֽם׃

English:

“Go to the high priest Hilkiah and let him weighaweigh Meaning of Heb. uncertain. Emendation yields “melt down,” cf. v. 9. the silver that has been deposited in the House of GOD, which the guards of the threshold have collected from the people.

Josiah instructs that the silver collected at the Temple threshold and held by the guards be weighed out by the high priest Hilkiah. Metzudat David and Radak explain the procedure for gathering and accounting the donated funds; the parallel in verse 9 suggests the silver was melted down for the repair work.

פסוק ה׳ · Verse 5

Hebrew:

(ויתנה) [וְיִתְּנוּ֗הוּ] עַל־יַד֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה הַמֻּפְקָדִ֖ים (בבית) [בֵּ֣ית] יְהֹוָ֑ה וְיִתְּנ֣וּ אֹת֗וֹ לְעֹשֵׂ֤י הַמְּלָאכָה֙ אֲשֶׁר֙ בְּבֵ֣ית יְהֹוָ֔ה לְחַזֵּ֖ק בֶּ֥דֶק הַבָּֽיִת׃

English:

And let it be delivered to the overseers of the work who are in charge at the House of GOD, that they in turn may pay it out to the workers that are in the House of GOD, for the repair of the House:

The silver is to be handed to the overseers in charge at the Temple, who will pay it out to the workers for the repairs. Metzudat David and Radak explain the chain of disbursement — from the priests to the appointed supervisors to the laborers — ensuring the funds reach the restoration work.

פסוק ו׳ · Verse 6

Hebrew:

לֶחָ֣רָשִׁ֔ים וְלַבֹּנִ֖ים וְלַגֹּֽדְרִ֑ים וְלִקְנ��וֹת עֵצִים֙ וְאַבְנֵ֣י מַחְצֵ֔ב לְחַזֵּ֖ק אֶת־הַבָּֽיִת׃

English:

to the carpenters, the laborers, and the masons, and for the purchase of wood and quarried stones for repairing the House.

The funds go to the carpenters, laborers, and masons, and toward purchasing timber and quarried stone to repair the House. Metzudat David explains the specific trades and materials needed for the Temple's restoration after years of neglect.

פסוק ז׳ · Verse 7

Hebrew:

אַ֚ךְ לֹא־יֵחָשֵׁ֣ב אִתָּ֔ם הַכֶּ֖סֶף הַנִּתָּ֣ן עַל־יָדָ֑ם כִּ֥י בֶאֱמוּנָ֖ה הֵ֥ם עֹשִֽׂים׃

English:

However, no check is to be kept on them for the silver that is delivered to them, for they deal honestly.”

No accounting is required of the overseers for the silver entrusted to them, because they deal honestly. Metzudat David explains that their proven integrity exempted them from audit, a detail underscoring the upright character of Josiah's administration.

פסוק ח׳ · Verse 8

Hebrew:

וַ֠יֹּ֠אמֶר חִלְקִיָּ֜הוּ הַכֹּהֵ֤ן הַגָּדוֹל֙ עַל־שָׁפָ֣ן הַסֹּפֵ֔ר סֵ֧פֶר הַתּוֹרָ֛ה מָצָ֖אתִי בְּבֵ֣ית יְהֹוָ֑ה וַיִּתֵּ֨ן חִלְקִיָּ֧ה אֶת־הַסֵּ֛פֶר אֶל־שָׁפָ֖ן וַיִּקְרָאֵֽהוּ׃

English:

Then the high priest Hilkiah said to the scribe Shaphan, “I have found a scroll of the Teaching in the House of GOD.” And Hilkiah gave the scroll to Shaphan, who read it.

Amid the repairs, the high priest Hilkiah announces, 'I have found a scroll of the Teaching in the House of the Lord,' and gives it to Shaphan, who reads it. Rashi, Metzudat David, and Radak explain that this was the Torah scroll written by Moses, hidden during the idolatrous reigns, and found rolled open to the passage of admonition warning of exile.
▶Commentaries (1)
רש״יRashi
סֵפֶר הַתּוֹרָה מָצָאתִי. טְמֹן תַּחַת הַנִּדְבָּךְ, שֶׁהִטְמִינוּ שָׂם כְּשֶׁשָּׂרַף אָחָז אֶת הַתּוֹרָה.
I have found the Torah Scroll. It was hidden under a layer of stones where they had concealed it when Achaz burned the Torah.1According to II Divrei Hayomim 34:14, this was the original Torah Scroll written by Moshe. God had commanded Moshe to write this Scroll at the end of his life. See Devarim 31:24-26.

פסוק ט׳ · Verse 9

Hebrew:

וַיָּבֹ֞א שָׁפָ֤ן הַסֹּפֵר֙ אֶל־הַמֶּ֔לֶךְ וַיָּ֥שֶׁב אֶת־הַמֶּ֖לֶךְ דָּבָ֑ר וַיֹּ֗אמֶר הִתִּ֤יכוּ עֲבָדֶ֙יךָ֙ אֶת־הַכֶּ֙סֶף֙ הַנִּמְצָ֣א בַבַּ֔יִת וַֽיִּתְּנֻ֗הוּ עַל־יַד֙ עֹשֵׂ֣י הַמְּלָאכָ֔ה הַמֻּפְקָדִ֖ים בֵּ֥ית יְהֹוָֽה׃

English:

The scribe Shaphan then went to the king and reported to the king: “Your servants have melted down the silver that was deposited in the House, and they have delivered it to the overseers of the work who are in charge at the House of GOD.”

Shaphan reports to the king that the deposited silver has been melted down and delivered to the overseers of the work. Metzudat David explains that the scribe first reports on the Temple-repair mission before turning, in the next verse, to the far weightier matter of the scroll.

פסוק י׳ · Verse 10

Hebrew:

וַיַּגֵּ֞ד שָׁפָ֤ן הַסֹּפֵר֙ לַמֶּ֣לֶךְ לֵאמֹ֔ר סֵ֚פֶר נָ֣תַן לִ֔י חִלְקִיָּ֖ה הַכֹּהֵ֑ן וַיִּקְרָאֵ֥הוּ שָׁפָ֖ן לִפְנֵ֥י הַמֶּֽלֶךְ׃

English:

The scribe Shaphan also told the king, “The high priest Hilkiah has given me a scroll”; and Shaphan read it to the king.

Shaphan then tells the king that Hilkiah gave him a scroll, and he reads it before the king. Metzudat David explains that Shaphan presented the newly found scroll and read its contents aloud to Josiah, the moment that triggers the king's reaction.

פסוק י״א · Verse 11

Hebrew:

וַֽיְהִי֙ כִּשְׁמֹ֣עַ הַמֶּ֔לֶךְ אֶת־דִּבְרֵ֖י סֵ֣פֶר הַתּוֹרָ֑ה וַיִּקְרַ֖ע אֶת־בְּגָדָֽיו׃

English:

When the king heard the words of the scroll of the Teaching, he rent his clothes.

On hearing the words of the scroll of the Teaching, Josiah rends his clothes. Metzudat David and Radak explain the gesture of grief and alarm — the king recognized how gravely the nation had departed from the Torah's words and how its warnings of punishment applied to his generation.

פסוק י״ב · Verse 12

Hebrew:

וַיְצַ֣ו הַמֶּ֡לֶךְ אֶת־חִלְקִיָּ֣ה הַכֹּהֵ֡ן וְאֶת־אֲחִיקָ֣ם בֶּן־שָׁ֠פָ֠ן וְאֶת־עַכְבּ֨וֹר בֶּן־מִיכָיָ֜ה וְאֵ֣ת ׀ שָׁפָ֣ן הַסֹּפֵ֗ר וְאֵ֛ת עֲשָׂיָ֥ה עֶֽבֶד־הַמֶּ֖לֶךְ לֵאמֹֽר׃

English:

And the king gave orders to the priest Hilkiah, and to Ahikam son of Shaphan, Achbor son of Michaiah, the scribe Shaphan, and Asaiah the king’s minister:

The king commands Hilkiah, Ahikam son of Shaphan, Achbor, Shaphan, and Asaiah his minister. Radak identifies the members of the royal delegation Josiah charges with inquiring of God on the nation's behalf.

פסוק י״ג · Verse 13

Hebrew:

לְכוּ֩ דִרְשׁ֨וּ אֶת־יְהֹוָ֜ה בַּעֲדִ֣י וּבְעַד־הָעָ֗ם וּבְעַד֙ כׇּל־יְהוּדָ֔ה עַל־דִּבְרֵ֛י הַסֵּ֥פֶר הַנִּמְצָ֖א הַזֶּ֑ה כִּֽי־גְדוֹלָ֞ה חֲמַ֣ת יְהֹוָ֗ה אֲשֶׁר־הִיא֙ נִצְּתָ֣ה בָ֔נוּ עַל֩ אֲשֶׁ֨ר לֹֽא־שָׁמְע֜וּ אֲבֹתֵ֗ינוּ עַל־דִּבְרֵי֙ הַסֵּ֣פֶר הַזֶּ֔ה לַעֲשׂ֖וֹת כְּכׇל־הַכָּת֥וּב עָלֵֽינוּ׃

English:

“Go, inquire of GOD on my behalf, and on behalf of the people, and on behalf of all Judah, concerning the words of this scroll that has been found. For great indeed must be GOD’s wrath that has been kindled against us, because our ancestors did not obey the words of this scroll to do all that has been prescribed for us.”

Josiah orders them to inquire of God for him and all Judah concerning the scroll, for great is God's wrath that the ancestors did not heed its words. Rashi, Metzudat David, and Radak explain the king's recognition that the scroll's warnings had been violated and that divine anger was kindled, prompting his urgent appeal.
▶Commentaries (1)
רש״יRashi
דִרְשׁוּ אֶת ה' בַּעֲדִי. רָאָה כָּתוּב יוֹלֵךְ ה' אֹתְךָ וְאֶת מַלְכְּךָ.
Inquire of Adonoy on my behalf. He saw written, "Adonoy will lead you and your king."2Devarim 28:36. 3When they opened the Torah Scroll it was found rolled to this section. This section deals with the exile of Shomron and Yehudah with its king. Chilkiyoh gave the Torah Scroll to Shofon to read to the king with the hope that perhaps he would come up with a suggestion to alleviate the dreadful situation.—Radak

פסוק י״ד · Verse 14

Hebrew:

וַיֵּ֣לֶךְ חִלְקִיָּ֣הוּ הַ֠כֹּהֵ֠ן וַאֲחִיקָ֨ם וְעַכְבּ֜וֹר וְשָׁפָ֣ן וַעֲשָׂיָ֗ה אֶל־חֻלְדָּ֨ה הַנְּבִיאָ֜ה אֵ֣שֶׁת ׀ שַׁלֻּ֣ם בֶּן־תִּקְוָ֗ה בֶּ��־חַרְחַס֙ שֹׁמֵ֣ר הַבְּגָדִ֔ים וְהִ֛יא יֹשֶׁ֥בֶת בִּירוּשָׁלַ֖͏ִם בַּמִּשְׁנֶ֑ה וַֽיְדַבְּר֖וּ אֵלֶֽיהָ׃

English:

So the priest Hilkiah, and Ahikam, Achbor, Shaphan, and Asaiah went to the prophetess Huldah—the wife of Shallum son of Tikvah son of Harhas, the keeper of the wardrobe—who was living in Jerusalem in the Mishneh,bMishneh A quarter in Jerusalem; cf. Zeph. 1.10. and they spoke to her.

The delegation goes to the prophetess Huldah, wife of Shallum, who lived in the Mishneh quarter of Jerusalem. Rashi, Metzudat David, and Radak identify Huldah as a prophetess of the age and address why the delegation sought her rather than another prophet, noting traditions about her standing and accessibility.
▶Commentaries (1)
רש״יRashi
אֶל חֻלְדָּה. אָמְרוּ רַבּוֹתֵינוּ: לְפִי שֶׁהָאִשָּׁה מְרַחֶמֶת יוֹתֵר מִן הָאִישׁ, לְכָךְ לֹא שָׁלַח אֶל יִרְמְיָהוּ. וְיֵשׁ אוֹמְרִים: יִרְמְיָהוּ לֹא הָיָה שָׂם, שֶׁהָלַךְ לְהַחֲזִיר עֲשֶׂרֶת הַשְּׁבָטִים. בַּמִּשְׁנֶה. בְּבֵית אוּלְפָּנָא. שַׁעַר יֵשׁ בָּעֲזָרָה שֶׁשְּׁמוֹ שַׁעַר חֻלְדָּה בְּמַסֶּכֶת מִדּוֹת. וְיֵשׁ שֶׁפּוֹתְרִים 'בַּמִשְׁנֶה', חוּץ לַחוֹמָה, בֵּין שְׁתֵּי הַחוֹמוֹת, שֶׁהִיא מִשְׁנֶה לָעִיר, (בַּמִּשְׁנֶה. הָיְתָה לוֹמְדָה הַתּוֹרָה שֶׁבְּעַל פֶּה לַזְּקֵנִים שֶׁבַּדּוֹר, וְהִיא הִיא הַמִּשְׁנֶה, הג"ה דר"ע). בַּמִּשְׁנֶה. (מֵ'אֵלֶּה הַדְּבָרִים' עַד 'לְעֵינֵי כָּל יִשְׂרָאֵל', דְּהַיְנוּ סֵפֶר דְּבָרִים הַקָּרוּי מִשְׁנֵה תּוֹרָה, וְכֵן כָּל הַדְּבָרִים הַנִּכְפָּלִים בַּתּוֹרָה דָּרְשָׁה בָּרַבִּים, וְגִלְּתָה הָעֳנָשִׁים וְהַגָּלֻיּוֹת הַנִּכְפָּלִים לָעוֹבְרִים עַל סוֹדוֹ וְרִמְזֵי הַתּוֹרָה. סוֹד מֵישָׁרִים).
To Chuldoh. Our Rabbis said that because a woman is more merciful than a man,4They therefore hoped she would beseech God for mercy, that He change the evil decree to a favorable one.—Maharsha in Maseches Megillah 12b he, therefore, did not send to Yirmiyohu [to inquire]. Others say that Yirmiyohu was not there because he went to bring back the ten tribes.5See Maseches Megillah 14b and Rashi there. In the study house. [Targum Yonoson rendered,] in the study6שנה[=study] house. There is a gate in the Temple courtyard, named "the Gate of Chuldoh" [as stated] in Maseches Midos.71:3; according to that Mishnah the two Gates of Chuldoh led to the Temple Mount. Others interpret "במשנה" as "outside the wall/' [i.e.,] between the two walls, which are double8משנה [=double] as in "a double portion [=משנה] of food" in Shemos 16:22. [around] the city. (במשנה [i.e.,] she was teaching the Oral Law to the elders of the generation, i.e., the Mishnah. An annotation of Rabbi Akiva.) In the study house. (From, "These are the words,"9Devarim1:1. until "before the eyes of all Yisroel,"10Ibid. 33-12. 11She expounded on Chumash Devarim which is known as Mishnah Torah [=משנה תורה] because many topics from other Chumashim are repeated in it. i.e., the Book of Devarim, also known as Misheh Torah, and likewise all the things that are repeated in the Torah, she expounded on in public, and she revealed the punishments and the exiles which were doubled for those who transgress the secrets and the allusions of the Torah. The Secret of Righteousness.)

פסוק ט״ו · Verse 15

Hebrew:

וַתֹּ֣אמֶר אֲלֵיהֶ֔ם כֹּה־אָמַ֥ר יְהֹוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל אִמְר֣וּ לָאִ֔ישׁ אֲשֶׁר־שָׁלַ֥ח אֶתְכֶ֖ם אֵלָֽי׃

English:

She responded: “Thus said the ETERNAL, the God of Israel: Say to the one who sent you to me:

פסוק ט״ז · Verse 16

Hebrew:

כֹּ֚ה אָמַ֣ר יְהֹוָ֔ה הִנְנִ֨י מֵבִ֥יא רָעָ֛ה אֶל־הַמָּק֥וֹם הַזֶּ֖ה וְעַל־יֹֽשְׁבָ֑יו אֵ֚ת כׇּל־דִּבְרֵ֣י הַסֵּ֔פֶר אֲשֶׁ֥ר קָרָ֖א מֶ֥לֶךְ יְהוּדָֽה׃

English:

Thus said GOD: I am going to bring disaster upon this place and its inhabitants, in accordance with all the words of the scroll that the king of Judah has read.

Huldah delivers God's word: He will bring disaster on this place and its inhabitants, exactly as the scroll the king read foretold. Metzudat David and Radak explain that the prophecy confirms the decree of doom; the exile sealed in Manasseh's day will indeed come to pass.

פסוק י״ז · Verse 17

Hebrew:

תַּ֣חַת ׀ אֲשֶׁ֣ר עֲזָב֗וּנִי וַֽיְקַטְּרוּ֙ לֵאלֹהִ֣ים אֲחֵרִ֔ים לְמַ֙עַן֙ הַכְעִיסֵ֔נִי בְּכֹ֖ל מַעֲשֵׂ֣ה יְדֵיהֶ֑ם וְנִצְּתָ֧ה חֲמָתִ֛י בַּמָּק֥וֹם הַזֶּ֖ה וְלֹ֥א תִכְבֶּֽה׃

English:

Because they have forsaken Me and have made offerings to other gods and provoked My anger with all their deeds, My wrath is kindled against this place and it shall not be quenched.

פסוק י״ח · Verse 18

Hebrew:

וְאֶל־מֶ֣לֶךְ יְהוּדָ֗ה הַשֹּׁלֵ֤חַ אֶתְכֶם֙ לִדְרֹ֣שׁ אֶת־יְהֹוָ֔ה כֹּ֥ה תֹאמְר֖וּ אֵלָ֑יו כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל הַדְּבָרִ֖ים אֲשֶׁ֥ר שָׁ��ָֽעְתָּ׃

English:

But say this to the king of Judah, who sent you to inquire of GOD: Thus said the ETERNAL, the God of Israel: As for the words that you have heard—

But to the king of Judah who sent to inquire, God gives a separate message regarding the words he heard. Metzudat David explains that the prophecy now turns from the national decree to a personal word for the penitent Josiah.

פסוק י״ט · Verse 19

Hebrew:

יַ֠עַן רַךְ־לְבָ֨בְךָ֜ וַתִּכָּנַ֣ע ׀ מִפְּנֵ֣י יְהֹוָ֗ה בְּֽשׇׁמְעֲךָ֡ אֲשֶׁ֣ר דִּבַּ֩רְתִּי֩ עַל־הַמָּק֨וֹם הַזֶּ֜ה וְעַל־יֹשְׁבָ֗יו לִֽהְי֤וֹת לְשַׁמָּה֙ וְלִקְלָלָ֔ה וַתִּקְרַע֙ אֶת־בְּגָדֶ֔יךָ וַתִּבְכֶּ֖ה לְפָנָ֑י וְגַ֧ם אָנֹכִ֛י שָׁמַ֖עְתִּי נְאֻם־יְהֹוָֽה׃

English:

because your heart was softened and you humbled yourself before GOD when you heard what I decreed against this place and its inhabitants—that it will become a desolation and a curse—and because you rent your clothes and wept before Me, I for My part have listened—declares GOD.

Because Josiah's heart was soft and he humbled himself, weeping and rending his clothes when he heard the decree, God has heard him. Metzudat David explains that the king's genuine humility and contrition before God earned him a personal divine response, distinguishing his fate from the nation's.

פסוק כ׳ · Verse 20

Hebrew:

לָכֵן֩ הִנְנִ֨י אֹסִפְךָ֜ עַל־אֲבֹתֶ֗יךָ וְנֶאֱסַפְתָּ֣ אֶל־קִבְרֹתֶ֘יךָ֮ בְּשָׁלוֹם֒ וְלֹא־תִרְאֶ֣ינָה עֵינֶ֔יךָ בְּכֹל֙ הָרָעָ֔ה אֲשֶׁר־אֲנִ֥י מֵבִ֖יא עַל־הַמָּק֣וֹם הַזֶּ֑ה וַיָּשִׁ֥בוּ אֶת־הַמֶּ֖לֶךְ דָּבָֽר׃

English:

Assuredly, I will gather you to your ancestors and you will be laid in your tomb in peace. Your eyes shall not see all the disaster that I will bring upon this place.” So they brought back the reply to the king.

God will gather Josiah to his ancestors in peace, and his eyes will not see the disaster to come; the delegation brings this reply to the king. Rashi, Metzudat David, and Radak explain the mercy granted to Josiah — he will die before the catastrophe, the 'peace' meaning he will be spared the sight of Jerusalem's destruction even though his own end will come in battle.
▶Commentaries (1)
רש״יRashi
וְנֶאֱסַפְתָּ אֶל קִבְרֹתֶיךָ בְּשָׁלוֹם. וּמַהוּ הַשָּׁלוֹם, וְלֹא תִרְאֶינָה עֵינֶיךָ בְּחֻרְבַּן הַבָּיִת.
And you will be gathered into your grave in peace. And what is the peace?12Although Yoshiyahu was killed in a battle with Paro Necho, he is considered as having died in peace because he died while the Bnei Yisroel were living in peace, before the destruction began.—Radak "Your eyes will not see," the destruction of the Beis [Hamikdosh].13See Maseches Moed Katan 28b.

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