2 Kings 16:8 kjv
And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king's house, and sent it for a present to the king of Assyria.
2 Kings 16:8 nkjv
And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasuries of the king's house, and sent it as a present to the king of Assyria.
2 Kings 16:8 niv
And Ahaz took the silver and gold found in the temple of the LORD and in the treasuries of the royal palace and sent it as a gift to the king of Assyria.
2 Kings 16:8 esv
Ahaz also took the silver and gold that was found in the house of the LORD and in the treasures of the king's house and sent a present to the king of Assyria.
2 Kings 16:8 nlt
Then Ahaz took the silver and gold from the Temple of the LORD and the palace treasury and sent it as a payment to the Assyrian king.
2 Kings 16 8 Cross References
| Verse | Text | Reference |
|---|---|---|
| 2 Kgs 16:7 | So Ahaz sent messengers to Tiglath-Pileser king of Assyria, saying, “I am your servant and your son. Come up and rescue me...” | Ahaz seeks Assyrian help, ignoring God's offer. |
| 2 Chr 28:20-21 | Tiglath-Pileser king of Assyria came against him and afflicted him... for Ahaz had stripped the house of the LORD... | Parallel account, showing the futility of Ahaz's act. |
| Isa 7:3-9 | Then the LORD said to Isaiah, “Go out to meet Ahaz... and say to him, ‘Be careful, keep calm and don’t be afraid... if you do not stand firm in your faith, you will not stand at all.’” | God's specific promise of deliverance to Ahaz, ignored. |
| Isa 30:1-3 | “Woe to the obstinate children,” declares the LORD, “who carry out plans that are not mine... who go down to Egypt without consulting me; who look for help to Pharaoh’s protection and for support in the shadow of Egypt!” | Prophetic warning against trusting foreign powers instead of God. |
| Isa 31:1 | Woe to those who go down to Egypt for help, who rely on horses... but do not look to the Holy One of Israel, or consult the LORD. | Similar warning, condemning reliance on human strength/alliances. |
| Hos 8:9-10 | For they have gone up to Assyria like a wild donkey... Ephraim has hired lovers. Though they hire allies among the nations... I will soon gather them together. | Israel's folly in seeking Assyrian alliances. |
| 1 Kgs 15:18-19 | Asa took all the silver and gold that was left in the treasuries of the house of the LORD and the treasuries of the royal palace and gave them into the hands of his officials and sent them to Ben-Hadad king of Aram... | Similar act by King Asa, highlighting a recurring weakness in Judah. |
| 2 Kgs 18:15-16 | Hezekiah... gave him all the silver found in the house of the LORD and in the royal treasury. At that time Hezekiah cut off the gold from the doors... | Hezekiah later gives tribute to Assyria, though context of trust differs. |
| Jer 17:5-6 | This is what the LORD says: “Cursed is the one who trusts in man, who draws strength from mere flesh and whose heart turns away from the LORD.” | Direct warning against trusting in human alliances/strength. |
| Psa 20:7 | Some trust in chariots and some in horses, but we trust in the name of the LORD our God. | Contrasting human reliance with divine trust. |
| Psa 33:16-17 | No king is saved by the size of his army... A horse is a vain hope for deliverance. | Reiteration of divine sovereignty over military might. |
| Prov 11:28 | Whoever trusts in his riches will fall, but the righteous will flourish like a green leaf. | Principle about the futility of trusting wealth. |
| Matt 6:19-21 | Do not store up for yourselves treasures on earth, where moths and vermin destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven... | Contrasting earthly treasures with heavenly, relevant to misplaced value. |
| 1 Chr 29:3-9 | David's contribution for the Temple... showing willingness and generosity for God's house. | Contrasts Ahaz's stripping of the Temple for foreign alliance. |
| Ezra 1:7-11 | King Cyrus of Persia brought out the articles belonging to the temple of the LORD... which Nebuchadnezzar had carried away... | Return of sacred vessels, contrasting Ahaz's removal. |
| Dan 5:2-4 | Belshazzar... ordered the gold and silver articles that Nebuchadnezzar had taken from the temple... be brought in... to drink from them. | Sacrilege of Temple articles by Belshazzar, a similar profanation. |
| Hag 1:4 | Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin? | Temple's importance highlighted when neglected. |
| Phil 4:19 | And my God will meet all your needs according to the riches of his glory in Christ Jesus. | God's provision for those who trust Him. |
| Heb 11:6 | And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him. | Emphasizes faith as necessary to please God, something Ahaz lacked. |
| 2 Kgs 12:4-16 | Deals with the use and maintenance of Temple treasuries, emphasizing their sacred purpose. | Establishes the typical purpose of Temple funds, contrasting Ahaz's misuse. |
| Jer 2:13 | My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. | Illustrates the folly of abandoning God for alternative, insufficient solutions. |
| Luke 12:15 | Watch out! Be on your guard against all kinds of greed; life does not consist in an abundance of possessions. | Warns against idolatry of wealth, a spiritual backdrop to Ahaz's actions. |
| Romans 1:21, 25 | For although they knew God, they neither glorified him as God nor gave thanks to him... They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator. | Reflects the broader spiritual deviation exemplified by Ahaz. |
2 Kings 16 verses
2 Kings 16 8 Meaning
King Ahaz of Judah, facing invasion from Aram (Syria) and Israel, sought help from Tiglath-Pileser III, the powerful king of Assyria. This verse describes Ahaz's action of stripping both the sacred Temple of the LORD and his own royal treasuries of their valuable silver and gold. He then sent these treasures as a substantial tribute, essentially a bribe, to the Assyrian king in exchange for military intervention and protection, illustrating a profound lack of faith in God and a reliance on foreign alliances.
2 Kings 16 8 Context
Chapter 16 recounts the apostate reign of King Ahaz of Judah (c. 735-715 BC). During his rule, Judah faced a severe threat from the Syro-Ephraimite War, where King Rezin of Aram (Damascus) and King Pekah of Israel allied to attack Judah, aiming to depose Ahaz and replace him with a puppet ruler. Despite prophetic counsel from Isaiah, assuring him of God's protection and urging faith (Isa 7), Ahaz chose to ignore the LORD's direct promise. Instead, he made the fatal decision to seek aid from Tiglath-Pileser III, the formidable king of Assyria, the dominant regional superpower. This verse details the substantial tribute Ahaz sent to secure this unholy alliance, fundamentally altering Judah's political and spiritual trajectory by subjecting them to Assyrian dominance and importing foreign cults.
2 Kings 16 8 Word analysis
And Ahaz took (וַיִּקַּח אָחָז - wa·yyiq·qaḥ a·ḥaz):
- וַיִּקַּח (wa·yyiq·qaḥ - and he took): Derived from the verb לָקַח (laqaḥ), meaning "to take, seize, grasp, receive, acquire." Here, it signifies a decisive and deliberate act of appropriation. This isn't a mere transfer; it implies removal, especially notable when discussing items from sacred spaces. Ahaz takes matters into his own hands rather than trusting God.
- אָחָז (Ahaz): The king of Judah, whose name ironically means "he has grasped" or "possessor." His actions here literalize his name in a negative way, grasping for earthly security instead of divine assurance. He is presented as an unfaithful and rebellious monarch.
the silver and gold (הַכֶּסֶף וְאֶת הַזָּהָב - hak·ke·seph we·'et haz·za·hav):
- כֶּסֶף (kesep̄ - silver): A common medium of exchange and measure of wealth.
- זָהָב (zāhāḇ - gold): The most precious metal, signifying ultimate wealth and value. The sheer quantity needed for tribute implies a considerable demand from Assyria and a heavy cost for Judah. This act strips the nation of its material security.
that was found (אֲשֶׁר נִמְצָא - 'asher nim·tsa'):
- נִמְצָא (nim·tsa'): From מָצָא (matsa), meaning "to find, discover." The phrasing "was found" could suggest it was readily available, or that he diligently sought out all possible wealth, leaving no stone unturned in his desperate search for resources for the tribute.
in the house of the LORD (בְּבֵית יְהוָה - bə·veyt Yah·weh):
- בֵּית יְהוָה (bêṯ Yahweh): The Temple in Jerusalem, the sacred dwelling place of God, dedicated to His worship. It housed vessels and treasures consecrated for holy service (Exod 30:16; 2 Chr 5:1). This act represents a profound act of sacrilege, demonstrating Ahaz's disrespect for the divine and prioritization of political expediency over spiritual integrity. Taking from the Temple implies defilement and spiritual betrayal. It symbolically removes God's protective presence and authority in favor of foreign gods and powers.
and in the treasuries of the king (וּבְאוֹצְרוֹת הַמֶּלֶךְ - u·və·'o·ts·ro·vt ham·me·lekh):
- אוֹצְרוֹת (ʾôṣərôṯ - treasuries): Stores or magazines where a king would keep his personal wealth, state revenues, and valuables. It refers to the royal palace’s financial reserves. The mention of both Temple and royal treasuries underscores the immense sum required by Assyria and Ahaz’s comprehensive draining of national assets. Even the king's own wealth was insufficient, forcing him to desecrate the Temple.
and sent it as a present (וַיִּשְׁלַח שֹׁחַד - wa·yyish·lakh sho·khas):
- וַיִּשְׁלַח (wa·yyish·lakh - and he sent): From שָׁלַח (shalaḥ), meaning "to send, send forth." This is the direct action of dispatching the tribute.
- שֹׁחַד (šōḥaḏ - present/bribe/tribute): This term, while meaning "gift," often carries the connotation of a "bribe" or "tribute" in a political or judicial context (Prov 17:23; Ezek 22:12). In this geopolitical situation, it explicitly means a payment made to influence, pacify, or secure allegiance from a powerful party. It highlights Ahaz’s desperation and the transactional nature of his alliance.
to the king of Assyria (לְמֶלֶךְ אַשּׁוּר - lə·me·lekh ash·shur):
- מֶלֶךְ אַשּׁוּר (meleḵ ʾAššûr - king of Assyria): Tiglath-Pileser III (Pul), the ruthless and powerful ruler of the Neo-Assyrian Empire. Assyria represented brutal military might and a pagan worldview. Ahaz’s appeal to him symbolizes Judah’s complete departure from faith in the covenant God. This act marks Judah's direct vassalage to a pagan power, sacrificing both spiritual integrity and future autonomy.
2 Kings 16 8 Bonus section
The parallel account in 2 Chronicles 28:20-21 explicitly states that "Tiglath-Pileser king of Assyria came against him [Ahaz] and afflicted him instead of strengthening him." This emphasizes the futility of Ahaz's actions and the treacherous nature of trusting foreign alliances over God's promised help. Ahaz's draining of the Temple treasury was not only an act of sacrilege but also paved the way for future idolatry within the Temple precincts, as recounted later in chapter 16 where he adopted Assyrian cult practices and altars. This event marked a deeper integration of paganism into the religious life of Judah than had been seen under most previous kings, making Ahaz one of Judah's worst kings, second only to Manasseh in terms of national apostasy.
2 Kings 16 8 Commentary
2 Kings 16:8 marks a tragic spiritual and political turning point for the Southern Kingdom of Judah. Facing a severe crisis, King Ahaz had a divine promise of deliverance, but his fear and lack of faith led him to reject God's word (Isa 7) and instead seek help from a formidable, pagan power, Assyria. His act of stripping both the Temple of the LORD and his royal treasuries of their precious metals reveals a profound spiritual apostasy. This wasn't merely a strategic political move; it was a sacrilegious act, exchanging God's sovereignty and protection for an uncertain human alliance. This desperate "present" to Tiglath-Pileser III enslaved Judah to Assyria, initiating a period of foreign political dominance and widespread pagan worship within Judah itself, ultimately accelerating the nation's spiritual decline towards exile. The ultimate irony, as noted in the parallel account, is that Assyria ultimately "afflicted" Judah, demonstrating the futility of trusting in man rather than God. This serves as a timeless warning against relying on worldly solutions instead of divine wisdom and provision, especially in times of great tribulation.