2 Kings 23 4

2 Kings 23:4 kjv

And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the LORD all the vessels that were made for Baal, and for the grove, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Bethel.

2 Kings 23:4 nkjv

And the king commanded Hilkiah the high priest, the priests of the second order, and the doorkeepers, to bring out of the temple of the LORD all the articles that were made for Baal, for Asherah, and for all the host of heaven; and he burned them outside Jerusalem in the fields of Kidron, and carried their ashes to Bethel.

2 Kings 23:4 niv

The king ordered Hilkiah the high priest, the priests next in rank and the doorkeepers to remove from the temple of the LORD all the articles made for Baal and Asherah and all the starry hosts. He burned them outside Jerusalem in the fields of the Kidron Valley and took the ashes to Bethel.

2 Kings 23:4 esv

And the king commanded Hilkiah the high priest and the priests of the second order and the keepers of the threshold to bring out of the temple of the LORD all the vessels made for Baal, for Asherah, and for all the host of heaven. He burned them outside Jerusalem in the fields of the Kidron and carried their ashes to Bethel.

2 Kings 23:4 nlt

Then the king instructed Hilkiah the high priest and the priests of the second rank and the Temple gatekeepers to remove from the LORD's Temple all the articles that were used to worship Baal, Asherah, and all the powers of the heavens. The king had all these things burned outside Jerusalem on the terraces of the Kidron Valley, and he carried the ashes away to Bethel.

2 Kings 23 verses

2 Kings 23 4 Meaning

2 Kings 23:4 details a pivotal act in King Josiah's widespread religious reforms. Immediately following the rediscovery of the Book of the Law, Josiah commanded the removal and destruction of all objects used in pagan worship within the sacred Temple of the LORD in Jerusalem. This included vessels dedicated to the Canaanite deities Baal and Asherah, and implements for worshipping the celestial bodies, often called "the host of heaven." These abominable items were systematically taken outside Jerusalem, burned in the impure fields of the Kidron Valley, and their ashes then transported to Bethel, a historical site of idolatry, signifying a complete and profound rejection of all forms of idolatry and a restoration of true worship of the LORD.

2 Kings 23 4 Context

King Josiah's reign in Judah followed a period of intense apostasy under his grandfather Manasseh and father Amon, who systematically reintroduced and promoted pagan worship, even defiling the sacred Temple of the LORD. The immediate context for 2 Kings 23:4 is the discovery of the "Book of the Law" (likely Deuteronomy) during repairs of the Temple (2 Kgs 22:8). Reading this book sparked Josiah's conviction and led to a profound national repentance. This verse describes the very first concrete action Josiah took in his extensive cleansing reform. It's an internal purification of the core of Judah's worship – the Temple itself – before he extended his purge to the rest of the land.

2 Kings 23 4 Word analysis

• And the king commanded: Signifies the ultimate authority of King Josiah, establishing the legal and divinely sanctioned nature of the actions taken. It indicates a deliberate and direct order, not a suggestion.
• Hilkiah the high priest (חִלְקִיָּהוּ הַכֹּהֵן הַגָּדוֹל, Hilkiahu ha'kohen ha'gadol): Hilkiah was the one who discovered the Book of the Law. His inclusion signifies proper religious leadership sanctioning and executing the purification, legitimizing the action from both royal and priestly authority perspectives.
• and the priests of the second order (וְכֹהֲנֵי הַמִּשְׁנֶה, ve'khohaney hammishneh): Refers to subordinate or junior priests, those ranking below the High Priest. Their involvement emphasizes the broad participation of the priesthood in the purification and the systemic nature of the reform.
• and the keepers of the door (וְשֹׁמְרֵי הַסַּף, ve'shomrei hassaph): These were Levites responsible for the Temple's security and often the guarding of the thresholds and treasuries. Their inclusion signifies that all levels of Temple service personnel were engaged in reversing the defilement, underscoring the comprehensive nature of the purge.
• to bring forth out of the temple of the LORD: This is the immediate action: physical removal. The phrase "Temple of the LORD" highlights the supreme irony and blasphemy of idols having been allowed within the sacred house dedicated solely to Yahweh.
• all the vessels (כֹּל הַכֵּלִים, kol hakeilim): Emphasizes totality; no implement of idolatry was to remain. "Vessels" are cultic objects, tools, or furniture used in religious rites.
• that were made for Baal (לַבַּעַל, laBa'al): Baal was a chief Canaanite storm god. Worship often involved fertility rites, human sacrifice, and gross immorality. The condemnation of Baal worship is a recurrent theme throughout Israel's history, symbolizing a fundamental departure from the LORD.
• and for the Asherah (וְלָאֲשֵׁרָה, ve'la'Asherah): Asherah was a Canaanite goddess, often associated with Baal and represented by a sacred pole or tree. Her worship was explicitly forbidden by divine law (Deut 16:21).
• and for all the host of heaven (וּלְכֹל צְבָא הַשָּׁמַיִם, u'lechol tzva hashamayim): Refers to the worship of celestial bodies – the sun, moon, and stars – an astrological practice common in Mesopotamia and adopted in Judah, particularly under Manasseh. It challenged God as the sole creator and controller of the cosmos.
• and he burned them: Burning was the prescribed method for destroying idols and defiled religious items (Deut 7:25). It signified complete annihilation and rendered them useless and abominable.
• without Jerusalem in the fields of Kidron: The Kidron Valley, located east of Jerusalem, served as a natural refuse dump and burial ground for the city. It was historically used for disposing of cult objects (e.g., Asa and Hezekiah). Burning them here publicly affirmed their uncleanness and separation from the holy city.
• and carried the ashes of them unto Bethel (בֵּית אֵל, Beit El): Bethel, meaning "House of God," was where Jeroboam I had set up one of the golden calves, making it a northern center for illicit worship in Israel. Transporting the ashes there served a double purpose: further desecrating an already profane site of apostasy and symbolically extending the purification and judgment on idolatry beyond Judah into the historical lands of Israel's past sins. It showed the utter contempt for these idols, reducing them to inert dust taken to a place known for dead worship.

2 Kings 23 4 Bonus section

The detailed execution of Josiah's command, especially carrying the ashes to Bethel, points to a strong awareness of historical precedents and theological symbolism. It goes beyond simple destruction; it is a ritualistic act of nullification, declaring these false gods utterly powerless and worthless even as remnants. The journey to Bethel not only defiles a past site of idolatry but also, in a way, reverses Jacob's original blessing upon Bethel (Gen 28:19), now a place for the detritus of dead gods rather than the gate of heaven. This meticulous destruction foreshadows future biblical warnings about the complete removal of sin and the putting off of "old self" that belongs to idols and corrupt desires, as seen in the New Testament call to spiritual purification. The narrative highlights the proactive and systemic nature of true repentance—not just regretting sin, but actively removing its lingering effects and symbols from one's life and environment.

2 Kings 23 4 Commentary

2 Kings 23:4 is a concise but potent summary of Josiah's decisive initial action against the idolatry that had deeply corrupted Judah, even permeating the Temple dedicated to Yahweh. The involvement of Hilkiah, the priests of the second order, and the keepers of the door emphasizes a broad, hierarchical cleansing led by divinely appointed authority. This wasn't merely a king's decree but an action executed by those entrusted with sacred duties. The inventory of cultic objects—vessels for Baal, Asherah, and the host of heaven—reveals the pervasive nature of syncretism. These foreign deities and practices directly defied God's covenant with Israel, particularly the First Commandment against having other gods and the Second against making images for worship. Burning the idols in the Kidron Valley, a defiled area outside the holy city, reinforced their abject impurity and separation from anything sacred. Transporting their ashes to Bethel, a site foundational to northern idolatry under Jeroboam, was a brilliant symbolic gesture, extending Josiah's judgment over all Israelite apostasy. This act demonstrated Yahweh's supremacy not only over Jerusalem but over all land historically defiled by idol worship, asserting His singular authority over all cosmic and earthly powers. It showcased a return to the biblical standard of radical rejection of all false worship, demonstrating the absolute holiness of God, who shares His glory with no other.