2 Kings 21 5

2 Kings 21:5 kjv

And he built altars for all the host of heaven in the two courts of the house of the LORD.

2 Kings 21:5 nkjv

And he built altars for all the host of heaven in the two courts of the house of the LORD.

2 Kings 21:5 niv

In the two courts of the temple of the LORD, he built altars to all the starry hosts.

2 Kings 21:5 esv

And he built altars for all the host of heaven in the two courts of the house of the LORD.

2 Kings 21:5 nlt

He built these altars for all the powers of the heavens in both courtyards of the LORD's Temple.

2 Kings 21 verses

2 Kings 21 5 Meaning

Second Kings 21:5 reveals King Manasseh's profound apostasy by detailing his erection of altars to astral deities, known as "the host of heaven." This act of idolatry was not confined to foreign lands or separate pagan sites, but was brazenly conducted within the sacred precincts of the Jerusalem Temple, specifically in both its inner and outer courts. This deed represented a direct and egregious defilement of the space consecrated to the exclusive worship of YHWH, signifying Manasseh's ultimate rejection of the Mosaic Covenant and bringing forbidden worship into the very heart of the legitimate cult.

2 Kings 21 5 Context

Chapter 21 of 2 Kings introduces King Manasseh, the son and successor of the righteous King Hezekiah. Manasseh's reign, lasting 55 years, is characterized as the most wicked in Judah's history, marked by a systematic dismantling of his father's religious reforms and an aggressive reintroduction of pagan practices. This verse (21:5) details one such severe act of apostasy: building altars to the "host of heaven."

Historically, the worship of astral deities—the sun, moon, stars, and planetary bodies—was a prominent feature of ancient Near Eastern religions, particularly in Mesopotamia (Assyria and Babylon) and Canaan. These deities were often associated with fate, fertility, and political power. By Manasseh's time, Assyrian imperial influence was significant, and many subjugated nations adopted elements of Assyrian cults. This practice represented a clear rejection of YHWH's exclusive covenant relationship with Israel, which strictly forbade worshipping any entity other than the one true God.

The phrase "the house of the Lord" explicitly refers to the Solomon's Temple in Jerusalem, the central sanctuary for the worship of YHWH. The "two courts" refer to the outer court (the large area accessible to all, including non-Israelites) and the inner court (the court of the priests, closer to the altar of burnt offering and the sanctuary itself). Installing pagan altars in these consecrated areas was an act of profound sacrilege, demonstrating Manasseh's intent to elevate pagan gods over YHWH and integrate foreign religious systems directly into the heart of YHWH's cult, thus defiling the very dwelling place of God's name. This spiritual rebellion set Judah on a path of irreversible judgment, ultimately leading to the Babylonian exile.

2 Kings 21 5 Word Analysis

• And he built: The Hebrew, "וַיִּבֶן" (vayyiven), indicates a deliberate and active construction by Manasseh. This was not a passive acceptance of foreign worship, but an intentional act of rebellion and institution of new cultic sites.
• altars: "מִזְבְּחֹת" (mizbechot), plural of "mizbeach." These were structures for offerings, often for sacrifice. The multiplication of altars signifies not just acceptance of a foreign god but multiple avenues for this illicit worship. They directly violated YHWH's command for a single, centralized altar (Deut 12:5-7, 13-14).
• for all the host of heaven: "לְכָל-צְבָא הַשָּׁמַיִם" (lekol-tzeva hashshamayim).
  • "Host" (צְבָא, tzeva) denotes an army, organized force, or celestial body collectively. In this context, it refers to the sun, moon, stars, and planets, viewed as divine beings or forces to be worshipped. This phrase is a common biblical idiom for the entire range of heavenly bodies.
  • This was a widespread pagan worship, prominent in Mesopotamian and Canaanite religions. It stood in stark contrast to Israelite theology where YHWH created and controlled these heavenly bodies (Gen 1:16-18), rather than them being deities.
  • The practice implies astrology and divination, seeking guidance or power from these celestial entities, which YHWH strictly prohibited (Deut 18:10-12).
• in the two courts: "בְּשְׁתֵּי חַצְרוֹת" (beshtey hatzrot).
  • "Two courts" explicitly refers to both the inner court (for priests and levites) and the outer court (for general worshippers and proselytes) of the Jerusalem Temple.
  • Placing altars to pagan deities in both courts was an unprecedented act of religious pollution, desecrating even the most sacred accessible areas of the Temple precinct. It signaled a full and systematic inversion of proper worship within YHWH's dwelling.
• of the house of the Lord: "בֵּית יְהוָה" (beit YHWH). This refers to the First Temple, Solomon's Temple in Jerusalem, the designated, singular place for YHWH's worship in Judah. Its defilement highlighted the severity of Manasseh's apostasy, transforming the house dedicated to the Holy One of Israel into a site of abhorrent pagan cults.
• Word-Group Analysis:
  • "built altars... for the host of heaven": This phrase explicitly names the act and its illicit object. It signifies a comprehensive integration of astral worship, moving beyond isolated private altars to formal, state-sponsored veneration of cosmic deities. This stands in direct defiance of YHWH's monotheistic command.
  • "in the two courts of the house of the Lord": This specific location emphasizes the utter violation and direct blasphemy. It demonstrates a direct assault on the sanctity of the divinely ordained worship space, implying Manasseh's open contempt for YHWH's covenant and his sacred presence.

2 Kings 21 5 Bonus section

• The term "host of heaven" often refers to angelic beings or the stars. In the context of ancient Near Eastern religions, it predominantly signifies deified astral bodies. Biblically, YHWH created the "host of heaven" and commands them; they are not deities to be worshipped (Gen 1:16; Psa 148:1-5).
• Manasseh's actions described in 2 Kings 21 (altars for Baal, Asherah poles, child sacrifice, divination, mediums) present a full picture of apostasy that goes beyond just astral worship. This verse focuses on one particularly audacious aspect of his syncretism.
• The placement of these altars within the Temple courts made it an internal pollution, signifying a deeper spiritual sickness than external idolatry on "high places." It symbolized a complete breach of God's dwelling place.
• Manasseh’s 55-year reign (697/696-642/641 BC) provided ample time for these practices to become deeply entrenched in the societal fabric of Judah, making later reforms difficult and the judgment more severe.
• Despite the chronicler's account of Manasseh's later repentance and restoration in 2 Chronicles 33, the book of Kings emphasizes the long-term destructive impact of his idolatry as a primary reason for the eventual exile (2 Kgs 23:26-27, Jer 15:4), underscoring that while personal forgiveness is possible, the societal and national consequences of deep-seated sin can remain.

2 Kings 21 5 Commentary

2 Kings 21:5 graphically portrays the depths of King Manasseh's spiritual depravity, placing him as a key figure in Judah's spiritual decline that eventually led to exile. This verse is particularly potent because it describes the systematic introduction of idolatry, specifically the worship of the "host of heaven," into the most hallowed ground of the Israelite faith—the very courts of YHWH's Temple in Jerusalem.

The worship of celestial bodies, common in the surrounding pagan cultures (particularly Mesopotamian and Canaanite), was unequivocally forbidden in Israelite law (Deut 4:19, 17:3). Such worship attributed divine power to created objects, diminishing the sovereignty of YHWH, the Creator of the cosmos. Manasseh's active construction of multiple altars within both courts of the Temple was an intentional and profound act of defiance. It wasn't merely toleration of foreign cults but an institutionalization of syncretism at the highest level, bringing the practices of cosmic paganism directly into the designated sanctuary of YHWH. This unprecedented level of sacrilege indicated Manasseh's total abandonment of Judah's covenantal obligation to exclusive worship of YHWH, marking the Temple not as a dwelling for God's glory but a shrine for competing false deities. The lasting damage of his actions was so profound that even Josiah's extensive reforms could not avert God's predetermined judgment on Judah (2 Kgs 23:26-27). This serves as a potent reminder of the danger of compromise and the severe consequences of profaning the sacred and violating covenantal fidelity to God.