2 Kings 16 14

2 Kings 16:14 kjv

And he brought also the brazen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.

2 Kings 16:14 nkjv

He also brought the bronze altar which was before the LORD, from the front of the temple?from between the new altar and the house of the LORD?and put it on the north side of the new altar.

2 Kings 16:14 niv

As for the bronze altar that stood before the LORD, he brought it from the front of the temple?from between the new altar and the temple of the LORD?and put it on the north side of the new altar.

2 Kings 16:14 esv

And the bronze altar that was before the LORD he removed from the front of the house, from the place between his altar and the house of the LORD, and put it on the north side of his altar.

2 Kings 16:14 nlt

Then King Ahaz removed the old bronze altar from its place in front of the LORD's Temple, between the entrance and the new altar, and placed it on the north side of the new altar.

2 Kings 16 verses

2 Kings 16 14 Meaning

King Ahaz, demonstrating his profound apostasy and disregard for Yahweh's prescribed worship, intentionally removed the divinely commanded bronze altar from its sacred, prominent place in the Temple courtyard. He relocated it to a peripheral, less significant position to make way for a newly constructed altar designed after pagan models observed in Damascus. This act fundamentally desecrated the Temple's layout, subverted proper Israelite worship, and signified a shift from reliance on God's atonement to human-devised, foreign religious practices.

2 Kings 16 14 Context

This verse is situated within the account of King Ahaz of Judah, one of the most wicked kings in the Davidic line. Chapter 16 details his ungodly reign, particularly his alliance with Tiglath-Pileser III of Assyria against a Syro-Ephraimite coalition. After seeking and receiving help from Assyria, Ahaz traveled to Damascus to meet the Assyrian king. There, Ahaz was deeply impressed by the pagan altars. He sent detailed plans of a Damascus altar back to Jerusalem, commissioning the high priest Uriah to construct an identical one in the Temple courtyard. Verse 14 describes the displacement of the legitimate bronze altar of burnt offering to accommodate this foreign altar, highlighting Ahaz's complete subversion of Yahwistic worship. This act directly contravened the divine instructions for the Tabernacle and later the Temple, where the bronze altar was central to atonement and proper communion with God. Historically, Judah was facing political pressure and potential conquest; Ahaz's response was not to rely on God but to adopt syncretistic practices, aligning himself with the very powers threatening his kingdom by adopting their gods and rituals. This reordering of the Temple demonstrated Judah's growing apostasy and disrespect for the covenant with Yahweh.

2 Kings 16 14 Word analysis

• And the bronze altar (וְאֵת מִזְבַּח הַנְּחֹשֶׁת, v’et mizbaḥ han-nechošet):
  • "bronze altar" (מִזְבַּח הַנְּחֹשֶׁת, mizbaḥ han-nechošet): This refers to the large altar in the outer court of the Tabernacle and later the Temple, constructed primarily of bronze. Its purpose, as established in Exodus 27, was for burnt offerings—sacrifices made for atonement and reconciliation with God. Bronze symbolized judgment and purity through fire (Exod 27:2; 38:2), indicating that sin is consumed by divine judgment, making atonement possible. It was the central means by which God's people approached Him.
• which was before the LORD, (אֲשֶׁר לִפְנֵי יְהוָה, ʾăšer liḥpney YHVH):
  • "before the LORD": This phrase denotes the altar's sacred proximity and direct relation to God's presence, signifying its foundational importance for authorized worship and atonement. Its placement was not arbitrary but divinely ordained as the primary point of approach to Yahweh. This emphasizes that Ahaz's removal was not just a structural change but an act of profound spiritual defiance against God's explicit commands and divine order (Exod 27:6-8; Lev 9:24).
• he removed (הִגִּישׁוֹ, higgišo):
  • "he removed": The Hebrew verb here can imply moving something closer or presenting it, but in context, it clearly means to displace or set aside. Some textual variants or interpretations derive this from a root meaning "to draw away" or "remove" (sur), fitting the narrative of re-positioning. Ahaz's action was deliberate and authoritative, demonstrating his rejection of its God-given function and centrality. This wasn't a minor rearrangement but an authoritative usurpation of priestly prerogative and a defilement of sacred space.
• from the front of the house, (מִפְּנֵי הַבַּיִת, mippənê hab-bayiṯ):
  • "the front of the house": Refers to the entrance to the main Temple building, the holy place. The altar was strategically placed directly outside the Temple sanctuary, the logical starting point for worshipers approaching God. This highlights its accessibility and foundational role for all who sought to draw near to God. Its removal from this spot implies obstruction of the intended path of worship.
• from between the altar of burnt offering and the house of the LORD, (מִבֵּין הַמִּזְבֵּחַ לִפְנֵי בֵית יְהוָה, mibbên hammizbêaḥ lip̄nê bêṯ YHVH):
  • "between the altar of burnt offering": This specifies its original, correct position as outlined in Exodus for the Tabernacle layout and applied to Solomon's Temple. It indicates its pivotal mediatorial role, lying between the worshipers and the innermost sanctuary. This clarifies the "bronze altar" referred to in the beginning of the verse, as Ahaz was introducing another altar that he would refer to as "the great altar" (2 Kgs 16:15).
  • "and the house of the LORD": The main structure of the Temple. This precise geographic descriptor emphasizes the systematic and intentional nature of Ahaz's desacralization. It marks the shift of the crucial sacrificial point from its ordained nexus to a secondary role.
• and put it on the north side of the altar of burnt offering. (וַיַּעַשׂ אֹתוֹ בְּצַד הַצָּפוֹן שֶׁל הַמִּזְבֵּחַ.):
  • "and put it": Signifies placement, albeit a displaced and demoted one. Ahaz did not destroy it outright, but he marginalized it.
  • "on the north side": This new location is notable. In ancient Near Eastern religions, altars might have specific orientations or be built to face particular directions (like sun gods). The north side was often associated with specific divine or cultic structures. More directly, its "north side" placement likely signified its new subordinate role to Ahaz's new, pagan-influenced altar, which would have taken the central position previously occupied by the bronze altar. It was a peripheral, secondary location, essentially turning it into a spare or ancillary piece of equipment rather than the primary means of divine approach.

Words-group by words-group analysis:

• "And the bronze altar... which was before the LORD": This emphasizes the altar's divine origin and its primary function as the dedicated, God-ordained place for worship and atonement directly in His presence. Its sanctity and centrality were established by Yahweh himself, making Ahaz's act a direct affront to God's order.
• "he removed... from the front of the house, from between the altar of burnt offering and the house of the LORD": This details the specific, deliberate act of displacement. By moving the bronze altar from its foundational position (between the entrance to the temple and where the main altar stood), Ahaz signaled a deliberate break with traditional, Yahwistic worship. The precise geographical detail underscores the premeditated and subversive nature of his actions.
• "and put it on the north side of the altar of burnt offering.": This highlights the demotion of the bronze altar. It was relegated to an inconsequential position, physically marginalized to create space for a foreign, idolatrous altar. This act symbolically diminished the importance of proper atonement and obedience to God's commands, replaced by foreign rites and a system based on human preference.

2 Kings 16 14 Bonus section

• The concept of the altar in biblical theology is critical: it is the place where heaven and earth meet, where covenant is ratified, sacrifices are made, and communion with God is restored. Ahaz's actions directly corrupted this vital theological concept.
• Ahaz's acts were part of a larger pattern of unfaithful kings undermining God's Law and the Temple's sanctity. His actions foreshadow the eventual destruction of the Temple and the exile of Judah, directly linking the desecration of worship with national judgment (2 Chr 28:24-25).
• The contrast between Ahaz's disregard and King Hezekiah's later efforts to cleanse the Temple and restore proper worship (2 Chr 29) is stark. This shows that righteous leaders strive to uphold divine order, while unrighteous ones undermine it.
• The "north side" could also symbolically imply a connection to forces of opposition or judgment, as the north was sometimes associated with divine judgment or enemies (Jer 1:14-15; Ezek 1:4). By placing the holy altar in such a location, it underscores its devaluing.

2 Kings 16 14 Commentary

2 Kings 16:14 encapsulates King Ahaz's brazen rebellion against Yahweh and the sacred institutions of Israel. By displacing the bronze altar—the divinely ordained centerpiece for atonement and reconciliation with God—Ahaz systematically dismantled the established order of true worship. This was not a mere architectural adjustment; it was a profound theological statement. The altar, commanded by God and detailed in Exodus, symbolized the indispensable requirement of sacrifice and shed blood for dealing with sin, pointing forward to Christ (Heb 9-10). Ahaz, however, scorned this foundational truth, favoring an altar inspired by a pagan Syrian design (2 Kgs 16:10). Relocating the original altar to a peripheral "north side" signified its demotion from primary ritual significance to an incidental item. This physical act of irreverence reflected Ahaz's spiritual heart: a rejection of reliance on God's provision for salvation in favor of foreign syncretism and human innovation. It starkly demonstrates that when humans alter God's worship to suit their preferences or worldly alliances, they sever themselves from divine blessing and lead their people into apostasy.