וַיִּקְרָא֩ הַמֶּ֨לֶךְ יְהוֹאָ֜שׁ לִיהוֹיָדָ֤ע הַכֹּהֵן֙ וְלַכֹּ֣הֲנִ֔ים וַיֹּ֣אמֶר אֲלֵהֶ֔ם מַדּ֛וּעַ אֵינְכֶ֥ם מְחַזְּקִ֖ים אֶת־בֶּ֣דֶק הַבָּ֑יִת וְעַתָּ֗ה אַל־תִּקְחוּ־כֶ֙סֶף֙ מֵאֵ֣ת מַכָּֽרֵיכֶ֔ם כִּֽי־לְבֶ֥דֶק הַבַּ֖יִת תִּתְּנֻֽהוּ׃
Lalu Raja Yoas memanggil Imam Yoyada dan para imam lainnya, dan berkata kepada mereka: “Mengapa kalian tidak memperbaiki kerusakan Bait itu? Maka sekarang, janganlah lagi kalian mengambil uang dari kenalan-kenalan kalian, melainkan serahkanlah uang itu untuk memperbaiki kerusakan Bait itu.”
Rashi
and hasten to the matter,” but the Levites did not hasten It is explained in II Kings (12:6f.) that the king said, “Let the priests take [the money] for themselves, each one from his acquaintance,” but they neglected to impose upon their acquaintances, and when the king saw this, he said to them, (ibid. verse 8): “Do not take money from your acquaintances [any longer], but deliver it for the repairs of the House.” This is what is written here: “’and hasten to the matter,’ but the Levites did not hasten.”
Ibn Ezra
except for his patrimony [Hebrew: mimkarav] Some people relate this word to “of your acquaintances [Hebrew: makkareykhem]” [II Kings 12: 8], but this is extremely far-fetched, and does not conform to the laws of grammar. Rather, it is related to “if you sell a commodity [Hebrew: mimkar]” [Leviticus 25: 14], — meaning, if he sells his hereditary estate (as it is written: “the sale [Hebrew: mimkar] of a house, and a city of his holding, expires…” [Leviticus 25: 33]). This, then, is the meaning of patrimony, that you should not say: You have your own, and you may not eat any more. Rather, they will eat an equal share. After concluding the discussion of the magistrate, and the priest, Scripture now mentions the role of the prophet.