
Text -- 2 Kings 23:10 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> 2Ki 23:10
Wesley: 2Ki 23:10 - -- Very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, others dedicated them, making th...
Very near Jerusalem, where was the image of Molech, to whom some sacrificed their children, burning them in the fire, others dedicated them, making them pass between two fires. It is supposed to be called Topheth, from toph, a drum; because they beat drums at the burning of the children, that their shrieks might not be heard.
JFB -> 2Ki 23:10
JFB: 2Ki 23:10 - -- So called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fir...
So called from Toph--a "drum." It is the prevailing opinion among Jewish writers that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.
Clarke -> 2Ki 23:10
Clarke: 2Ki 23:10 - -- He defiled Topheth - St. Jerome says that Topheth was a fine and pleasant place, well watered with fountains, and adorned with gardens. The valley o...
He defiled Topheth - St. Jerome says that Topheth was a fine and pleasant place, well watered with fountains, and adorned with gardens. The valley of the son of Hinnom, or Gehenna, was in one part; here it appears the sacred rites of Molech were performed, and to this all the filth of the city was carried, and perpetual fires were kept up in order to consume it. Hence it has been considered a type of hell; and in this sense it is used in the New Testament
It is here said that Josiah defiled this place that no man might make his son or his daughter to pass through the fire. He destroyed the image of Molech, and so polluted the place where he stood, or his temple, that it was rendered in every way abominable. The rabbins say that Topheth had its name from
Defender -> 2Ki 23:10
Defender: 2Ki 23:10 - -- The highlight of King Josiah's reforms was his elimination of child sacrifice by defiling the valley of Hinnom where children had regularly been force...
The highlight of King Josiah's reforms was his elimination of child sacrifice by defiling the valley of Hinnom where children had regularly been forced to pass through the fire burning in the outstretched arms of the "god" Molech. The valley was made the garbage dump of the city and kept continually burning, giving it the perpetual appearance of an eternal lake of fire. The valley's name finally became the name
TSK -> 2Ki 23:10
TSK: 2Ki 23:10 - -- Topheth : Isa 30:33; Jer 7:31, Jer 7:32, Jer 19:6, Jer 19:11-13, Tophet
the valley : Jos 15:8; 2Ch 28:3, 2Ch 33:6; Jer 19:2, Jer 32:35; Mat 5:22 *Gr.
...

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes -> 2Ki 23:4-20
Barnes: 2Ki 23:4-20 - -- A parenthesis giving the earlier reforms of Josiah. 2Ki 23:4 The priests of the second order - This is a new expression; and probably ref...
A parenthesis giving the earlier reforms of Josiah.
The priests of the second order - This is a new expression; and probably refers to the ordinary priests, called here "priests of the second order,"in contrast with the high priest, whose dignity was reviving (2Ki 12:2 note).
The vessels - This would include the whole apparatus of worship, altars, images, dresses, utensils, etc., for Baal, etc. (2Ki 21:3-5 notes).
The ashes of the idolatrous objects burned in the first instance in the "fields of Kidron"(i. e., in the part of the valley which lies northeast of the city, a part much broader than that between the Temple Hill and the Mount of Olives) were actually taken to Bethel, as to an accursed place, and one just beyond the borders of Judah; while those of other objects burned afterward were not carried so far, the trouble being great and the need not absolute, but were thrown into the Kidron 2Ki 23:12, when there happened to be water to carry them away, or scattered on graves which were already unclean 2Ki 23:6. Compare 1Ki 15:13.
He put down ... - or, "He caused to cease the idolatrous priests"(margin); i. e., he stopped them. The word translated "idolatrous priests"(see the margin) is a rare one, occurring only here and in marginal references. Here and in Zephaniah it is contrasted with
Whom the kings of Judah had ordained - The consecration of non-Levitical priests by the kings of Judah (compare 1Ki 12:31) had not been previously mentioned; but it is quite in accordance with the other proceedings of Manasseh and Amon.
The planets - See the marginal note, i. e., the "signs of the Zodiac."Compare Job 38:32 margin. The word in the original probably means primarily "houses"or "stations,"which was the name applied by the Babylonians to their divisions of the Zodiac.
The ashes, being polluted and polluting, were thrown upon graves, because there no one could come into contact with them, since graves were avoided as unclean places.
By the house of the Lord - This did not arise from intentional desecration, but from the fact that the practices in question were a part of the idolatrous ceremonial, being regarded as pleasing to the gods, and, indeed, as positive acts of worship (compare the marginal reference).
The "women"were probably the priestesses attached to the worship of Astarte, which was intimately connected with that of the Asherah or "grove."Among their occupations one was the weaving of coverings (literally "houses"margin) for the Asherah, which seem to have been of various colors (marginal reference).
Josiah removed the Levitical priests, who had officiated at the various high-places, from the scenes of their idolatries, and brought them to Jerusalem, where their conduct might be watched.
From Geba to Beer-sheba - i. e., from the extreme north to the extreme south of the kingdom of Judah. On Geba see the marginal reference note. The high-place of Beer-sheba had obtained an evil celebrity Amo 5:5; Amo 8:14.
The high places of the gates ... - Render, "He brake down the high-places of the gates, both that which was at the entering in of the gate of Joshua, the governor of the city (1Ki 22:26 note), and also that which was on a man’ s left hand at the gate of the city."According to this, there were only two "high-places of the gates"(or idolatrous shrines erected in the city at gate-towers) at Jerusalem. The "gate of Joshua is conjectured to have been a gate in the inner wall; and the "gate of the city,"the Valley-gate (modern "Jaffa-gate").
Nevertheless - Connect this verse with the first clause of 2Ki 23:8. The priests were treated as if they had been disqualified from serving at the altar by a bodily blemish Lev 21:21-23. They were not secularised, but remained in the priestly order and received a maintenance from the ecclesiastical revenues. Contrast with this treatment Josiah’ s severity toward the priests of the high-places in Samaria, who were sacrificed upon their own altars 2Ki 23:20. Probably the high-place worship in Judaea had continued in the main a worship of Yahweh with idolatrous rites, while in Samaria it had degenerated into an actual worship of other gods.
The word Topheth, or Topher - variously derived from toph, "a drum"or "tabour,"because the cries of the sacrificed children were drowned by the noise of such instruments; or, from a root taph or toph, meaning "to burn"- was a spot in the valley of Hinnom (marginal reference note). The later Jewish kings, Manasseh and Amon (or, perhaps, Ahaz, 2Ch 28:3), had given it over to the Moloch priests for their worship; and here, ever since, the Moloch service had maintained its ground and flourished (marginal references).
The custom of dedicating a chariot and horses to the Sun is a Persian practice. There are no traces of it in Assyria; and it is extremely curious to find that it was known to the Jews as early as the reign of Manasseh. The idea of regarding the Sun as a charioteer who drove his horses daily across the sky, so familiar to the Greeks and Romans, may not improbably have been imported from Asia, and may have been at the root of the custom in question. The chariot, or chariots, of the Sun appear to have been used, chiefly if not solely, for sacred processions. They were white, and were drawn probably by white horses. The kings of Judah who gave them were Manasseh and Amon certainly; perhaps Ahaz; perhaps even earlier monarchs, as Joash and Amaziah.
In the suburbs - The expression used here
The upper chamber of Ahaz - Conjectured to be a chamber erected on the flat roof of one of the gateways which led into the temple court. It was probably built in order that its roof might be used for the worship of the host of heaven, for which house-tops were considered especially appropriate (compare the marginal references).
Brake them down from thence - Rather as in the margin, i. e., he "hasted and cast the dust into Kidron."
On the position of these high-places see 1Ki 11:7 note. As they were allowed to remain under such kings as Asa, Jehoshaphat, and Hezekiah, they were probably among the old high-places where Yahweh had been worshipped blamelessly, or at least without any consciousness of guilt (see 1Ki 3:2 note). Manasseh or Amon had however restored them to the condition which they had held in the reign of Solomon, and therefore Josiah would condemn them to a special defilement.
The mount of corruption - See the margin. It is suspected that the original name was Har ham-mishcah, "mount of anointing,"and that this was changed afterward, by way of contempt, into Har ham-mashchith, "mount of corruption."
The Law attached uncleanness to the "bones of men,"no less than to actual corpses Num 19:16. We may gather from this and other passages 2Ki 23:20; 1Ki 13:2, that the Jews who rejected the Law were as firm believers in the defilement as those who adhered to the Law.
And burned the high place - This "high place"is to be distinguished from the altar and the grove (
To burn human bones was contrary to all the ordinary Jewish feelings with respect to the sanctity of the sepulchre, and had even been denounced as a sin of a heinous character when committed by a king of Moab Amo 2:1. Joshua did it, because justified by the divine command (marginal reference).
What title is that? - Rather, "What pillar is that?"The word in the original indicates a short stone pillar, which was set up either as a way-mark Jer 31:21, or as a sepulchral monument Gen 35:20; Eze 39:15.
The cities of Samaria - The reformation which Josiah effected in Samaria, is narrated in Chronicles. It implies sovereignty to the furthest northern limits of Galilee, and is explained by the general political history of the East during his reign. Between 632-626 B.C. the Scythians ravaged the more northern countries of Armenia, Media, and Cappadocia, and found their way across Mesopotamia to Syria, and thence, made an attempt to invade Egypt. As they were neither the fated enemy of Judah, nor had any hand in bringing that enemy into the country, no mention is made of them in the Historical Books of Scripture. It is only in the prophets that we catch glimpses of the fearful sufferings of the time Zep 2:4-6; Jer 1:13-15; Jer 6:2-5; Ezek. 38; 39. The invasion had scarcely gone by, and matters settled into their former position, when the astounding intelligence must have reached Jerusalem that the Assyrian monarchy had fallen; that Nineveh was destroyed, and that her place was to be taken, so far as Syria and Palestine were concerned, by Babylon. This event is fixed about 625 B.C., which seems to be exactly the time during which Josiah was occupied in carrying out his reformation in Samaria. The confusion arising in these provinces from the Scythian invasion and the troubles in Assyria was taken advantage of by Josiah to enlarge his own sovereignty. There is every indication that Josiah did, in fact, unite under his rule all the old "land of Israel"except the trans-Jordanic region, and regarded himself as subject to Nabopolassar of Babylon.
Here, as in 2Ki 23:16, Josiah may have regarded himself as bound to act as he did (marginal reference "b"). Excepting on account of the prophecy, he would scarcely have slain the priests upon the altars.
Poole -> 2Ki 23:10
Poole: 2Ki 23:10 - -- In the valley of the children of Hinnom of which see Jos 15:8 Neh 11:30 Jer 7:31 19:6,11 .
To pass through the fire to Molech See Poole "Lev 18:21";...
In the valley of the children of Hinnom of which see Jos 15:8 Neh 11:30 Jer 7:31 19:6,11 .
To pass through the fire to Molech See Poole "Lev 18:21"; See Poole "Deu 18:10" .
Haydock -> 2Ki 23:10
Haydock: 2Ki 23:10 - -- Defiled, or declared it unlawful. (Menochius) ---
Topheth may signify "a drum;" which the Jews say the idolaters beat, to prevent their childrens'...
Defiled, or declared it unlawful. (Menochius) ---
Topheth may signify "a drum;" which the Jews say the idolaters beat, to prevent their childrens' cries from being heard, when they were burning in the arms of Moloch. St. Jerome interprets it "latitude," as the vale was very wide, and beautifully adorned with gardens and springs. It formed a part of the vale of Josaphat and of Cedron; (Calmet) or the same valley went by these different names, as well as (Haydock) by that of Geh-hinnon, "the vale of Ennom," whence Gehenna is formed, and applied to hell, Matthew v. 22., and Mark ix. 44., &c. (Calmet) ---
Yet some think that the term denotes a place of torment on earth, which those deserve who say, thou fool. (Haydock)
Gill -> 2Ki 23:10
Gill: 2Ki 23:10 - -- And he defiled Topheth,.... A place so called, as is generally thought, from the beating of drums or timbrels in it, that the shrieks of the infants s...
And he defiled Topheth,.... A place so called, as is generally thought, from the beating of drums or timbrels in it, that the shrieks of the infants sacrificed here to Molech might not be heard by their parents, and they repent of delivering them to him, and take them away. So the Indians in India now, at the burning of wives with their deceased husbands, attend them with drums and trumpets; and at such time as the fire is put to the wood, the drums and trumpets make a terrible noise for fear their cries should be heard b; See Gill on Isa 30:33, Jer 7:31 this he defiled by casting any sort of filth or unclean thing into it, in contempt of the idolatry there committed, and to alienate the minds of men from it:
which is the valley of the children of Hinnom; a valley that belonged to the posterity of a man of this name, near to Jerusalem, see Jos 15:8, hence the Greek word "geenna" for hell, in the New Testament:
that no man might make his son or his daughter pass through the fire to Molech; which piece of idolatry used to be committed in this place.

expand allCommentary -- Verse Notes / Footnotes
NET Notes: 2Ki 23:10 Attempts to identify this deity with a god known from the ancient Near East have not yet yielded a consensus. For brief discussions see M. Cogan and H...
Geneva Bible -> 2Ki 23:10
Geneva Bible: 2Ki 23:10 And he defiled ( k ) Topheth, which [is] in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the f...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> 2Ki 23:1-37
TSK Synopsis: 2Ki 23:1-37 - --1 Josiah causes the book to be read in a solemn assembly.3 He renews the covenant of the Lord.4 He destroys idolatry.15 He burns dead men's bones upon...
MHCC -> 2Ki 23:4-14
MHCC: 2Ki 23:4-14 - --What abundance of wickedness in Judah and Jerusalem! One would not have believed it possible, that in Judah, where God was known, in Israel, where his...
Matthew Henry -> 2Ki 23:4-24
Matthew Henry: 2Ki 23:4-24 - -- We have here an account of such a reformation as we have not met with in all the history of the kings of Judah, such thorough riddance made of all t...
Keil-Delitzsch -> 2Ki 23:1-30
Keil-Delitzsch: 2Ki 23:1-30 - --
Instead of resting content with the fact that he was promised deliverance from the approaching judgment, Josiah did everything that was in his power...
Constable: 2Ki 18:1--25:30 - --III. THE SURVIVING KINGDOM chs. 18--25
In this third major section of 1 and 2 Kings the writer showed that the c...

Constable: 2Ki 22:1--23:31 - --D. Josiah's Good Reign 22:1-23:30
Since Josiah was eight years old when his father died at age 22, he mu...
