a reply to: DISRAELI
Texta reply to: Seede If it was the book placed in the ark, they would have known that it was there, so it isn't easy to imagine what would have
caused them to re-discover it. Hilkiah just says "I have found it in the house of the Lord". I am very attracted to the more modern idea that this was
specifically the book Deuteronomy (which is Greek for "second law"). That is why in modern histories of ancient Israel the reforms made in Josiah's
time are usually called the "Deuteronomic" reforms, in the belief that they were inspired by this book. For example, Jeremiah quotes the Deuteronomy
divorce law (a divorced woman who has married another man can't return to her first husband). He also complains that they have ignored the law about
releasing slaves, which can be found in Deuteronomy.
In the Jewish Time Line Encyclopedia it is written that Yoshiyahu renovated the Beit Hamikadash in the year of 3303 After Creation. That would be 458
BCE. Now I realize that dates are very controversial to many people but I have always kept my dates from one source that I chose many years ago.
Therefore this is not about dates but the event that took place.
In this encyclopedia it is recorded that in 677 BCE, which was 155 years after Shlomo had begun building the Beit Hamikdash, Yehoash began to
strengthen the structure and then 218 years later [in 458+ BCE] it was Yoshiyahu who actually began his renovation of the same Biet Hamikdash and
found Torah Scroll along with other artifacts had been hidden in the Holy Ark.
This led me to ask you what you thought of what the Book of the Law was that they found. Your answer of Greek literature does not make sense to me at
all. The reason is that this scroll of Torah that they found was that same scroll which was hidden from King Achaz in 578 BCE. Greek was not
introduced as primarily active in that era and most certainly a Greek scroll would not have been honored in the Ark before 578 BCE.
(2) the publication and authorization of the "Book of the Torah"
(see *Deuteronomy) discovered in the 18th year of the reign of Josiah, i.e.,
622 B.C.E., which ultimately turned the book into the main vehicle of the Jewish religion (see below).
The Reform and Its Historical Antecedents
Josiah's reform activities are given in two parallel accounts: II Kings 22–23 and II Chronicles 34–35. According to the account of Kings, the
reform was motivated by the discovery of "Book of the Torah"
in 622 B.C.E.; before that no reformative action had been reported. Chronicles, in
contrast, tells about three stages of the reform:
(1) in the eighth year of his reign (632 B.C.E.) he started "to seek the God of David" (II Chron. 34:3);
(2) in the 12th year (628 B.C.E.) he began to extirpate objectionable cults in Judah and Jerusalem (34:3b–5), as well as in other parts of the land
of Israel (34:6–7);
(3) finally, in the 18th year (622 B.C.E.), when the "Book of the Torah" was discovered
, he concluded the Covenant before the Lord (34:29–33)
and celebrated the Passover (35:1–18).
Each account has its problems. Scholars have observed that the story of the temple repairs in II Kings 23 is modeled on the repairs ordered by *Joash,
an earlier king of Judah described in II Kings 12. In addition, the account in Kings telescopes all of Josiah's activity into one year.
According to Chronicles, it was only after the completion of the reform that the book was found (II Chron. 34:8), so that its role is limited to
bringing the people into a covenant to purge the land of the idolatrous practices in the former northern kingdom (II Chron. 34:33) and the celebration
of the Passover.
(4) The book was discovered in the midst of an action taken in connection with the repairs of the Temple which apparently followed the removal of the
cultic objects installed by Manasseh (II Kings 23:4ff.). II Chronicles, in fact, informs us that the repairs were connected with the restoration of
the Temple, or rather with its "undergirding," which had been demolished by the previous kings of Judah (II Chron. 34:11).
Because of his righteousness, his father, Amon, was permitted to enjoy the world to come (Sanh. 104a). When he opened the Torah which had been
, the first verse to meet his eyes was, "The Lord shall bring thee and thy king unto exile, unto a nation which thou hast not known" (Deut.
28:36; Yoma 52b). He sought to enlist the intercession of the prophets in his behalf. He addressed his request to the prophetess *Huldah rather than
to Jeremiah since he felt that a woman would be more compassionate (Meg. 14b). When informed of the impending destruction of the Temple, Josiah hid
the Holy Ark and all its appurtenances, in order to guard them against desecration at the hands of the enemy (Yoma 52b).
Source - www.jewishvirtuallibrary.org...
In light of this would you still determine that it could be (Greek - Second Law) ?