2 Kings 16:9
Parallel Verses
English Standard Version
And the king of Assyria listened to him. The king of Assyria marched up against Damascus and took it, carrying its people captive to Kir, and he killed Rezin.

King James Bible
And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.

American Standard Version
And the king of Assyria hearkened unto him; and the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.

Douay-Rheims Bible
And he agreed to his desire: for the king of the Assyrians went up against Damascus, and laid it waste: and he carried away the inhabitants thereof to Cyrene, but Basin he slew.

English Revised Version
And the king of Assyria hearkened unto him: and the king of Assyria went up against Damascus, and took it, and carried the the people of it captive to Kir, and slew Rezin.

Webster's Bible Translation
And the king of Assyria hearkened to him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.

2 Kings 16:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

"Ahaz walked in the way of the kings of Israel," to which there is added by way of explanation in 2 Chronicles 28:2, "and also made molten images to the Baals." This refers, primarily, simply to the worship of Jehovah under the image of a calf, which they had invented; for this was the way in which all the kings of Israel walked. At the same time, in 2 Kings 8:18 the same formula is so used of Joram king of Judah as to include the worship of Baal by the dynasty of Ahab. Consequently in the verse before us also the way of the kings of Israel includes the worship of Baal, which is especially mentioned in the Chronicles. - "He even made his son pass through the fire," i.e., offered him in sacrifice to Moloch in the valley of Benhinnom (see at 2 Kings 23:10), after the abominations of the nations, whom Jehovah had cast out before Israel. Instead of בּנו we have the plural בּנין in 2 Chronicles 28:3, and in 2 Chronicles 28:16 אשּׁוּר מלכי, kings of Asshur, instead of אשּׁוּר מלך, although only one, viz., Tiglath-pileser, is spoken of. This repeated use of the plural shows very plainly that it is to be understood rhetorically, as expressing the thought in the most general manner, since the number was of less importance than the fact.

(Note: The Greeks and Romans also use the plural instead of the singular in their rhetorical style of writing, especially when a father, a mother, or a son is spoken of. Cf. Cic. de prov. cons. xiv. 35: si ad jucundissimos liberos, si ad clarissimum generum redire properaret, where Julia, the only daughter of Caesar, and the wife of Pompey the Great, is referred to; and for other examples see Caspari, der Syr. Ephraimit. Krieg, p. 41.)

So far as the fact is concerned, we have here the first instance of an actual Moloch-sacrifice among the Israelites, i.e., of one performed by slaying and burning. For although the phrase בּאשׁ העביר or למּלך does not in itself denote the slaying and burning of the children as Moloch-sacrifices, but primarily affirms nothing more than the simple passing through fire, a kind of februation or baptism of fire (see at Leviticus 18:21); such passages as Ezekiel 16:21 and Jeremiah 7:31, where sacrificing in the valley of Benhinnom is called slaying and burning the children, show most distinctly that in the verse before us בּאשׁ העביר is to be taken as signifying actual sacrificing, i.e., the burning of the children slain in sacrifice to Moloch, and, as the emphatic וגם indicates, that this kind of idolatrous worship, which had never been heard of before in Judah and Israel, was introduced by Ahaz.

(Note: "If this idolatry had occurred among the Israelites before the time of Ahaz, its abominations would certainly not have been passed over by the biblical writers, who so frequently mention other forms of idolatry." These are the correct words of Movers (Phniz. i. p. 65), who only errs in the fact that on the one hand he supposes the origin of human sacrifices in the time of Ahaz to have been inwardly connected with the appearance of the Assyrians, and traces them to the acquaintance of the Israelites with the Assyrian fire-deities Adrammelech and Anammelech (2 Kings 17:31), and on the other hand gives this explanation of the phrase, "cause to pass through the fire for Moloch," which is used to denote the sacrificing of children: "the burning of children was regarded as a passage, whereby, after the separation of the impure and earthly dross of the body, the children attained to union with the deity" (p. 329). To this J. G. Mller has correctly replied (in Herzog's Cyclop.): "This mystic, pantheistic, moralizing view of human sacrifices is not the ancient and original view of genuine heathenism. It is no more the view of Hither Asia than the Mexican view (i.e., the one which lay at the foundation of the custom of the ancient Mexicans, of passing the new-born boy four times through the fire). The Phoenician myths, which Movers (p. 329) quotes in support of his view, refer to the offering of human sacrifices in worship, and the moral view is a later addition belonging to Hellenism. The sacrifices were rather given to the gods as food, as is evident from innumerable passages (compare the primitive religions of America), and they have no moral aim, but are intended to reward or bribe the gods with costly presents, either because of calamities that have already passed, or because of those that are anticipated with alarm; and, as Movers himself admits (p. 301), to make atonement for ceremonial sins, i.e., to follow smaller sacrifices by those of greater value.")

In the Chronicles, therefore העביר is correctly explained by ויּבער, "he burned;" though we cannot infer from this that העביר is always a mere conjecture for הבעיר, as Geiger does (Urschrift u. Uebers, der Bibel, p. 305). The offering of his son for Moloch took place, in all probability, during the severe oppression of Ahaz by the Syrians, and was intended to appease the wrath of the gods, as was done by the king of the Moabites in similar circumstances (2 Kings 3:27). - In 2 Kings 16:4 the idolatry is described in the standing formulae as sacrificing upon high places and hills, etc., as in 1 Kings 14:23. The temple-worship prescribed by the law could easily be continued along with this idolatry, since polytheism did not exclude the worship of Jehovah. It was not till the closing years of his reign that Ahaz went so far as to close the temple-hall, and thereby suspend the temple-worship (2 Chronicles 28:24); in any case it was not till after the alterations described in 2 Kings 16:11. as having been made in the temple.

2 Kings 16:9 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

3264 B.C.

740
went up

2 Chronicles 28:5 Why the LORD his God delivered him into the hand of the king of Syria; and they smote him...

Foretold

Amos 1:3-5 Thus said the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof...

Damascus [heb] Dammesek
Kir Josephus informs us that this place was in Upper Media; and it is clear that it must be understood of some city or country in the dominions of the king of Assyria. It is highly probable that it was the country on the banks of the river Cyrus, or Kyrus, now called Kur, or Kura; and we find cities called Cyropolis, Cyrena, and Carine, mentioned by writers as lying in these parts, and a part of Media, called Syromedia, as it is thought, from the Syrians who were carried captive thither.

Isaiah 22:6 And Elam bore the quiver with chariots of men and horsemen, and Kir uncovered the shield.

Amos 9:7 Are you not as children of the Ethiopians to me, O children of Israel? said the LORD...

slew Rezin

Isaiah 7:16 For before the child shall know to refuse the evil, and choose the good, the land that you abhor shall be forsaken of both her kings.

Isaiah 9:11 Therefore the LORD shall set up the adversaries of Rezin against him, and join his enemies together;

Cross References
2 Chronicles 28:21
For Ahaz took a portion from the house of the LORD and the house of the king and of the princes, and gave tribute to the king of Assyria, but it did not help him.

Isaiah 10:9
Is not Calno like Carchemish? Is not Hamath like Arpad? Is not Samaria like Damascus?

Isaiah 17:1
An oracle concerning Damascus. Behold, Damascus will cease to be a city and will become a heap of ruins.

Isaiah 22:6
And Elam bore the quiver with chariots and horsemen, and Kir uncovered the shield.

Isaiah 37:18
Truly, O LORD, the kings of Assyria have laid waste all the nations and their lands,

Amos 1:3
Thus says the LORD: "For three transgressions of Damascus, and for four, I will not revoke the punishment, because they have threshed Gilead with threshing sledges of iron.

Amos 1:5
I will break the gate-bar of Damascus, and cut off the inhabitants from the Valley of Aven, and him who holds the scepter from Beth-eden; and the people of Syria shall go into exile to Kir," says the LORD.

Jump to Previous
Asshur Assyria Attacking Captive Captured Capturing Carried Carrying Damascus Death Deported Exile Hearken Hearkened Inhabitants Killed Kir Marched Removeth Rezin Seizeth Slew
Jump to Next
Asshur Assyria Attacking Captive Captured Capturing Carried Carrying Damascus Death Deported Exile Hearken Hearkened Inhabitants Killed Kir Marched Removeth Rezin Seizeth Slew
Links
2 Kings 16:9 NIV
2 Kings 16:9 NLT
2 Kings 16:9 ESV
2 Kings 16:9 NASB
2 Kings 16:9 KJV

2 Kings 16:9 Bible Apps
2 Kings 16:9 Biblia Paralela
2 Kings 16:9 Chinese Bible
2 Kings 16:9 French Bible
2 Kings 16:9 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
2 Kings 16:8
Top of Page
Top of Page