II Chronicles 34:6 · Bible study
2 Chronicles 34:6 Commentary: Josiah's Northern Reforms
Hebrew · 10 what the commentators say
Meaning in one sentence
Josiah extended his reform to the northern tribes. Learn the meaning of the disputed phrase 'with their mattocks' or 'in their ruins'.
Research Summary
- Meaning: Josiah destroyed idols in the northern territory as far as Naphtali, using tools or working in desolate places.
- Key words: ḥereb (H2719), sword, knife, or tool for cutting stone; sāḇîḇ (H5439), round about, circuit.
- Main debate: Whether bə·ḥar·bō·ṯê·hem means “with their tools” or “in their ruins.”
- Theological theme: Radical covenant obedience and the extent of reform, no territory is beyond the call to worship God alone.
- Best use: A narrative illustration of thorough faithfulness and God’s providential timing.
Translation Comparison
BSB Berean Standard Bible 2020
Josiah did the same in the cities of Manasseh, Ephraim, and Simeon, as far as Naphtali, and in the ruins around them.
WEB World English Bible 2000
He did this in the cities of Manasseh, Ephraim, and Simeon, even to Naphtali, around in their ruins.
KJV King James Version 1769
And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their mattocks round about.
ASV American Standard Version 1901
And so did he in the cities of Manasseh and Ephraim and Simeon, even unto Naphtali, in their ruins round about.
YLT Young's Literal Translation 1898
and in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, with their tools, round about.
Darby Darby Bible 1890
And [so did he] in the cities of Manasseh and Ephraim and Simeon, even to Naphtali, in their ruins round about;
Douay-Rheims Douay-Rheims Bible 1899
And in the cities of Manasses, and of Ephraim, and of Simeon, even to Nephtali he demolished all.
Translations in other languages (10 available)
Lo mismo hizo en las ciudades de Manasés, Ephraim, y Simeón, hasta en Nephtalí, con sus lugares asolados alrededor.
O mesmo fez nas cidades de Manassés, Efraim, e Simeão, até em Naftali, com seus lugares assolados ao redor.
Dans les villes de Manassé, d’ Éphraïm, de Siméon, et même de Nephthali, partout au milieu de leurs ruines,
dazu in den Städten Manasses, Ephraims, Simeons und bis an Naphthali in ihren Wüsten umher.
Daartoe in de steden van Manasse, en Efraim, en Simeon, ja, tot Nafthali toe, in haar woeste plaatsen rondom,
Lo stesso fece nelle città di Manasse, d’Efraim, di Simeone, e fino a Neftali: da per tutto, in mezzo alle loro rovine,
Także i miasta Manasesowe i Efraimowe, i Symeonowe, aż do Neftalima, i pustynie ich okoliczne.
и в городах Манассии, и Ефрема, и Симеона, даже до колена Неффалимова, и в опустошенных окрестностях их
又在瑪拿西、以法蓮、西緬、 拿弗他利 各城，和四圍 破壞之處，都這樣行；
And in all the towns of Manasseh and Ephraim and Simeon as far as Naphtali, he made waste their houses round about.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 34:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators unanimously agree that Josiah carried his religious reforms beyond Judah into the former northern kingdom. The verse lists the tribes of Manasseh, Ephraim, Simeon, and as far as Naphtali, a sweep that reaches the northern frontier. The central difficulty is the Hebrew phrase bə·ḥar·bō·ṯê·hem (בְּ/חַרְבֹתֵי/הֶם). Does it mean “with their swords/mattocks” (from ḥereb, H2719, a cutting tool), or does it mean “in their ruins” (from ḥorbâ, a waste place)? Barnes notes that if Assyria’s power was broken, Josiah could have used the opportunity to enter the north. Keil & Delitzsch argue for “in their ruins,” because the land had been deserted since the Assyrian deportation, so the cities lay desolate. Gill and Jamieson-Fausset-Brown also note the option “in their desolate places.” The Cambridge Bible calls the text “probably corrupt.” What is not in dispute: Josiah actively demolished altars, Asherim, and images throughout the defeated northern territory, with no resistance recorded, a fact that suggests the remnant of Israel either consented or could not oppose him.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- The 'tools' interpretation: Reading ḥereb (sword, mattock) literally; supported by the use of such instruments for demolition in the context (v.4, v.7).
- The 'ruins' interpretation: Repointing to ḥorbâ (waste, ruin); supported by the historical reality that the northern cities were largely desolate after the Assyrian deportation (Keil & Delitzsch, Psa 109:10).
- The 'broad places' interpretation: The Peshitta suggests this reading, implying open spaces where idolatrous objects stood; Cambridge Bible considers it probably correct.
What is clear: Josiah destroyed altars, Asherim, and images throughout the land of Israel up to Naphtali, with no recorded opposition.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Extent of Josiah's reform in the north | All traditions agree that Josiah actively destroyed idols throughout the northern tribes of Manasseh, Ephraim, Simeon, and Naphtali. | Some see this as a purely religious mission, while others (e.g., Barnes) see it as an attempt to restore the Davidic kingdom to its ancient limits. |
| Meaning of the Hebrew phrase bə·ḥar·bō·ṯê·hem | The phrase is textually difficult; all commentators note uncertainty. | One reading (KJV, Geneva Bible) takes it as 'with their mattocks/tools,' based on ḥereb (sword). Another (Keil & Delitzsch, Cambridge Bible in marginal note) reads it as 'in their ruins,' from ḥorbâ. The LXX and Peshitta offer different alternatives. |
| Inclusion of Simeon among northern tribes | Simeon is geographically in the south but listed here with northern tribes. | Keil & Delitzsch argue the Simeonites remained attached to the worship of the ten tribes (high places). Cambridge Bible notes they are 'regarded as belonging to the northern tribes' in Chronicles, referencing 1 Chronicles 4:28. |
| Historical possibility of Josiah's northern activity | The decline of Assyrian power around 629, 624 BC made this possible. | Some (Wesley) emphasize that the remnant was too weak to resist; others (Jamieson-Fausset-Brown) suggest the Assyrian overlords either did not know or did not care about Josiah's religious reforms. |
Historical & Cultural Context
Josiah became king of Judah in 640 BC, when Assyria dominated the ancient Near East. By the twelfth year of his reign (around 628 BC), Assyria’s power was crumbling under internal rebellion and the rise of Babylon. This political vacuum allowed Josiah, who was only twenty at the time, to extend his authority northward into the territory of the former kingdom of Israel, which had been deported by Shalmaneser V in 722 BC.
The northern region was not empty. A remnant of Israelites remained, and the Assyrians had resettled other peoples there (2 Kings 17:24). These groups continued to worship at local high places, mixing the worship of Yahweh with pagan practices. Josiah’s reform in the north aimed to tear down every trace of this syncretistic worship. The listing of Simeon among northern tribes is curious, because Simeon’s inheritance was within Judah (Joshua 19:1). Keil & Delitzsch explain that the Simeonites had remained attached to the high-place worship of the ten tribes, so they are counted here with the north. Cambridge Bible notes the same phenomenon in 2 Chronicles 15:9.
The phrase “even to Naphtali” marks the northernmost limit of the territory, the region around the Sea of Galilee. The land had suffered heavily from war and deportation. Wesley remarks that those who had replaced the deported Israelites “were weak and few, and not able to withstand the power of Josiah.” This explains why a king of Judah could move freely through territory that had once belonged to a rival kingdom. The ruins of the cities, bə·ḥar·bō·ṯê·hem, made the work of demolition easier, for there was no organized authority to stop him.
Textual Notes
The Hebrew phrase in the Masoretic text is bə·ḥar·bō·ṯê·hem (בְּ/חַרְבֹתֵי/הֶם). The Kethiv (written form) suggests this reading; the Keri (marginal note) is debated. The Septuagint has ἐν τοῖς τόποις αὐτῶν (“in their places”), which does not settle the ambiguity. The Peshitta reads “in their broad places.” The Cambridge Bible states flatly that “the text is probably corrupt.” Keil & Delitzsch re-point the word as bə·ḥur·bō·ṯê·hem (“in their wastes”), which is followed by many modern translations. No dead sea scrolls evidence has been cited for this specific variant. The divergence likely arose because the same Hebrew consonants can be vocalized two ways, producing two distinct meanings.
Reception History
Early Jewish interpreters such as Rashi and David Kimchi (cited by Keil & Delitzsch) understood the phrase as referring to tools, swords or axes used to cut down idols. The Targum, by contrast, rendered it “in the house of their desolation,” pointing to a ruin interpretation. The King James Version’s “with their mattocks” influenced English Protestant understanding for centuries, picturing Josiah’s men using pickaxes on altars. Modern translations (WEB, ESV, NIV) have largely shifted to “in their ruins,” following the critical reconstruction. The verse has been cited in homiletics as a model of thorough reform, no matter how desolate a region, God’s people are to purge sin completely. The textual difficulty itself has reminded readers that even obscure phrases in Scripture can carry rich interpretive history.
Preaching This Verse
Three-Point Outline: Josiah’s Complete Reformation
- No Partial Obedience: Josiah did not stop at the borders of Judah. He tore down idols in the ruins of the north, refusing to treat sin as a local issue.
- God Uses Political Shifts: The decline of Assyria opened a door for reform. Josiah acted when the opportunity came, trusting that the Lord who opened the door would sustain him.
- Thoroughness in Every Ruin: Whether “with tools” or “in ruins,” the point is the same: no place was too far gone for cleansing. The desolate landscape became the site of renewal.
Five-Point Outline
- Josiah’s personal holiness (v.2, 3)
- The purge of Judah and Jerusalem (v.3, 5)
- The extension to the northern tribes (v.6, 7)
- The paradox of Simeon: those attached to wrong worship needed cleansing too (v.6)
- The return to Jerusalem for temple repair (v.8), reform leads to restoration.
Illustration Hooks
- A homeowner finds termites only in the basement but treats the entire frame. Josiah treated the whole house of Israel, not just his own room.
- A neighbourhood watch that expands to cover nearby abandoned blocks, cleaning up even where no one lives.
- A parent who confiscates a child’s phone and also uninstalls problematic apps on the family tablet. Josiah removed idols from every territory he could reach.
Questions Your Congregation Is Asking
- Why did Josiah go into the north? Was this a political power grab or a purely religious mission?
- Does this mean Christians today should actively tear down false worship in public spaces?
- How does the phrase “in their ruins” affect the story, does it show the sad state of the land after judgment?
Leading a Discussion
Josiah’s reform reaches into territory that belonged to a fallen kingdom. His actions demonstrate that covenant faithfulness is not limited by borders. As your group works through this verse, notice both the boldness of his mission and the textual uncertainty about the “mattocks” or “ruins.” The central fact remains: God’s king purged the land of idols, and nothing stopped him.
Discussion Questions
- Observation: What did Josiah actually do in the cities of Manasseh, Ephraim, Simeon, and Naphtali? (Hint: the surrounding verses fill in the details.)
- Observation: Why does Simeon appear in a list of northern tribes? What does this tell us about the religious state of that tribe?
- Interpretation: The Hebrew phrase that the KJV translates “with their mattocks” can also be read “in their ruins.” How does each translation change the scene you picture?
- Interpretation: Why was Josiah able to operate in the north without opposition? What does this say about God’s timing in history?
- Interpretation: Was Josiah’s reform a political expansion disguised as religion, or a religious act with political consequences? Can both be true?
- Application: Where are the “ruins” in your life or community that need the same kind of thorough cleansing, areas that seem abandoned but can be renewed?
- Application: Josiah did not hesitate to act when the door opened. What doors might God be opening for you to remove idols, old habits, attitudes, or relationships, that you have ignored?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| I Samuel 13:20 | but all the Israelites went down to the Philistines, each man to sharpen his own plowshare, mattock, ax, and sickle. |
| I Samuel 13:21 | The price was one payim each to sharpen mattocks, plowshares, pitchforks, axes, and goads. |
| II Kings 23:15 | Moreover the altar that was at Bethel and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he broke down; and he burned the high place and beat it to dust, and burned the Asherah. |
| II Kings 23:20 | He killed all the priests of the high places that were there, on the altars, and burned men’s bones on them; and he returned to Jerusalem. |
| II Chronicles 30:1 | Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to Yahweh’s house at Jerusalem, to keep the Passover to Yahweh, the God of Israel. |
| II Chronicles 30:10 | So the couriers passed from city to city through the country of Ephraim and Manasseh, even to Zebulun, but people ridiculed them and mocked them. |
| II Chronicles 30:11 | Nevertheless some men of Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. |
| II Chronicles 31:1 | Now when all this was finished, all Israel who were present went out to the cities of Judah and broke the pillars in pieces, cut down the Asherah poles, and broke down the high places and the altars out of all Judah and Benjamin, also in Ephraim and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that even the Israelite-controlled cities of Manasseh allowed their idols to be destroyed once the truth was accepted. For him, the reformation was not complete until the people took physical action, using the spade and axe, to remove all traces of idolatry.
Barnes' Notes on the Bible Protestant 1832
Barnes sees Josiah’s campaign as more than religious reform. With Assyria’s power broken, Josiah aimed to restore the kingdom’s ancient borders. The obscure phrase about mattocks may describe desolate places or an inspection of their houses.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes a textual difficulty in this verse, pointing out that the original Hebrew phrase rendered "with their mattocks" is likely corrupt. They compare ancient versions, finding the Syriac Peshitta's reading "in their broad places" the most probable original meaning.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that the reformers used heavy hammers to break down the high places "round about," meaning they left no stone standing. The word "maules" highlights the deliberate, forceful demolition of every idolatrous site across these northern tribes.
Gill's Exposition of the Bible Baptist 1748
Gill explains that the instruments used for demolishing altars were hammers or pickaxes. He also notes that the phrase refers to desolate places where few inhabitants remained after the Assyrian captivity.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that Josiah's authority in the northern tribes stemmed from the close ties that developed after Assyria destroyed Samaria. The surviving Israelites looked to Judah's kings as protectors, so Josiah's religious reforms met with their approval, and the Assyrian rulers did not interfere.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the Hebrew word often read as "with their swords" is better understood as "in their ruins." They note the land had been largely deserted since Shalmaneser's invasion, so the verse describes the locations as waste places where Josiah destroyed the altars.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that Josiah came to the throne at just eight years old, yet his youth did not disqualify him from his right to rule. Because he was a child, he initially left affairs to others, so his religious reforms did not begin until his twelfth year, unlike Hezekiah who acted immediately.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that Naphtali lay in the far northern border of the former kingdom of Israel, where the ten tribes had already been taken captive. The people settled there in their place were few and weak, unable to resist the power of King Josiah.