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2 Kings

About this book
Chapter 16

1 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David.⁠ 3 He followed in the footsteps of the kings of Israel. He passed his son through the fire, a horrible sin practiced by the nations whom the Lord drove out from before the Israelites.⁠ 4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree. 5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. They besieged Ahaz, but were unable to conquer him.⁠ 6 (At that time King Rezin of Syria recovered Elat for Syria; he drove the Judahites from there. Syrians arrived in Elat and live there to this very day.) 7 Ahaz sent messengers to King Tiglath-Pileser of Assyria, saying, “I am your servant and your dependent. March up and rescue me from the power of the king of Syria and the king of Israel, who have attacked me.”⁠ 8 Then Ahaz took the silver and gold that were in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute to the king of Assyria. 9 The king of Assyria responded favorably to his request; he attacked Damascus and captured it. He deported the people to Kir and executed Rezin. 10 When King Ahaz went to meet with King Tiglath-Pileser of Assyria in Damascus, he saw the altar there. King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. 11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. Uriah the priest finished it before King Ahaz arrived back from Damascus. 12 When the king arrived back from Damascus and saw the altar, he approached it and offered a sacrifice on it. 13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar. 14 He moved the bronze altar that stood in the Lord’s presence from the front of the temple (between the altar and the Lord’s temple) and put it on the north side of the new altar. 15 King Ahaz ordered Uriah the priest, “On the large altar offer the morning burnt sacrifice, the evening grain offering, the royal burnt sacrifices and grain offering, the burnt sacrifice for all the people of the land, their grain offering, and their libations. Sprinkle all the blood of the burnt sacrifice and other sacrifices on it. The bronze altar will be for my personal use.” 16 So Uriah the priest did exactly as King Ahaz ordered. 17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea” down from the bronze bulls that supported it and put it on the stone pavement. 18 He also removed the Sabbath awning that had been built in the temple and the king’s outer entranceway to the Lord’s temple, on account of the king of Assyria. 19 The rest of the events of Ahaz’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Judah. 20 Ahaz passed away and was buried with his ancestors in the City of David. His son Hezekiah replaced him as king.

Texts in conversation

Compare Deuteronomy 18:10 and 2 Kings 16:3

Hebrew Bible

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Summary

2 Kings 16 describes Ahaz engaging in child sacrifice, violating the covenant requirements from Deuteronomy 18 and adopting the practices of surrounding nations. This language suggests that Ahaz represents the opposite of the Deuteronomistic ideal.

Passages

Deuteronomy 18:10

Hebrew Bible
8 He must eat the same share they do, despite any profits he may gain from the sale of his family’s inheritance. 9 When you enter the land the Lord your God is giving you, you must not learn the abhorrent practices of those nations. 10 There must never be found among you anyone who sacrifices his son or daughter in the fire, anyone who practices divination, an omen reader, a soothsayer, a sorcerer, 11 one who casts spells, one who conjures up spirits, a practitioner of the occult, or a necromancer. 12 Whoever does these things is abhorrent to the Lord, and because of these detestable things the Lord your God is about to drive them out from before you.
750–400 BCE (scholarly estimate) Read in Deuteronomy

2 Kings 16:3

Hebrew Bible
1 In the seventeenth year of the reign of Pekah son of Remaliah, Jotham’s son Ahaz became king over Judah. 2 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord his God, in contrast to his ancestor David. 3 He followed in the footsteps of the kings of Israel. He passed his son through the fire, a horrible sin practiced by the nations whom the Lord drove out from before the Israelites. 4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree. 5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. They besieged Ahaz, but were unable to conquer him.
600–501 BCE (scholarly estimate) Read in 2 Kings

References

"... For Hezekiah’s purposes, it had been essential to amputate the ancestors, those responsible for the bestowal of rural property on their descendants: they, and they alone, consecrated the possession of land. They stood between Hezekiah and a population herded into fortresses: if Israelites failed to feed their ancestors, the ancestors were condemned to a diet of excrement, one likely to excite their displeasure: if the family left them, too, how could one be gathered to the ancestors, in the clan-sector tomb? The assault on ancestral practices, which survived the jetsam of Hezekiah’s other programs (Deuteronomy 14:1–2; 18:10–14; 26:14; Leviticus 19:31; 20:6), helped justify dissolving the clan sectors – spreading them thin in the systematic resettlement of Judah. It also issued in a proscription on child sacrifice (2 Kings 23:10), a rite quite logically associated with the ancestral cult in Josiah’s time, and possibly earlier (Leviticus 18:21; 20:2–8; Deuteronomy 18:10). Josiah’s suppression of ancestral worship (2 Kings 23, 16) reacts, thus, against the minimal retribalization of Judah under Manasseh and reflects a heightened stridency about deviation from the state cult, now defined as morally normative and radically analeptic rather than as a refinement of the traditional religion ..."
Baruch Halpern, From Gods to God: The Dynamics of Iron Age Cosmologies, ed. Matthew J. Adams (Tübingen: Mohr Siebeck, 2009), 407.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Deuteronomy 18:10 and 2 Kings 16:3

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