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2 Kings, chapter 16 From Wikipedia, the free encyclopedia
2 Kings 16 is the sixteenth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible.[1][2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a compiler in the seventh century BCE with a supplement added in the sixth century BCE.[3] This chapter records the events during the reign of Ahaz, the king of Judah.[4]
| 2 Kings 16 | |
|---|---|
 The pages containing the Books of Kings (1 & 2 Kings) Leningrad Codex (1008 CE). | |
| Book | Second Book of Kings |
| Hebrew Bible part | Nevi'im |
| Order in the Hebrew part | 4 |
| Category | Former Prophets |
| Christian Bible part | Old Testament |
| Order in the Christian part | 12 |
This chapter was originally written in the Hebrew language. It is divided into 20 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), and Codex Leningradensis (1008).[5][a]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century).[7][b]
This chapter is organized chiastically:[9]
Centering on Ahaz's interest in the altar of Damascus, the narrator highlights the typology of this passage, contrasted the images of Solomon and Jeroboam at altars in the First Book of Kings (1 Kings 8, 12:32–33), to Ahaz standing before the altar, a replica of that in Damascus, becoming 'another Jeroboam', setting up an alternative worship to that of Solomon's temple, so Judah repeats the sin of Israel and would suitably be doomed at the end.[9]
Ahaz is judged more severely than any king of Judah other than Manasseh, as he followed the ways of Israel's kings rather than David's. Ahaziah of Judah did the same (2 Kings 8:27), but with the "excuse" of being part of Ahab's family, whereas no excuse is given for Ahaz.[9] Going further that imitating Israel's alternative worship, Ahaz revived the customs of the Canaanite nations that Israel had originally displaced (16:3) causing 'idolatrous shrines sprinkled throughout the land'.[9] Meanwhile, the kingdoms Israel and Aram, in alliance against Assyria, attacked Ahaz from the north (Isaiah 7), and Rezin of Syria took a town of Judah (2 Kings 16:6), 'driving the inhabitants into a mini-exile'.[9] Not turning to YHWH, Ahaz turned to Tiglath-Pileser III for help and declared himself as the "servant and son" of the Assyrian king (16:7). The Assyrians ransacked Damascus and drove the Arameans into exile. Thus, both Israel and Judah were pressured into 'compromising alliances with Gentiles': Israel allied with Aram, 'its traditional enemy', while Judah allied with Assyria, bringing the image of "the sons of God 'marrying' the daughters of men" (Genesis 6:1–4), and then "a flood" of Gentiles swept 'both Judah and Israel into exile' (Genesis 6-9).[9]
The introductory regnal account of Ahaz emphasizes on his wickedness,[10] that despite his encounters with the prophet Isaiah (Isaiah 7:1–9:6),[4][11] he acted like the kings of Israel (cf. 2 Kings 8:18), failed to follow David's example (cf. 2 Kings 14:3; 1 Kings 15:11).[10] The evidence is that the "abominable" worship practices of the Canaanites (cf. Deuteronomy 20:18) including "passing his son through fire" (verses 3–4; cf Deuteronomy 12:31; 18:10; 2 Kings 17:17), tying to the practices of Jeroboam (1 Kings 14:24) and Manasseh (2 Kings 21:2–6).[12][13] Facing the attack of the Syro-Ephraimitic forces, Ahaz didn't accept the advice of Isaiah to seek YHWH's protection, but appealed to Tiglath-Pileser, who didn't need Ahaz's invitation to attack Aram. Ahaz's approach made Israel obligated to the Assyrians, whereas Tiglath-Pileser didn't feel the same way and even imposed further tribute on Ahaz for the rescue.[14]
The Syro-Ephraimitic army could not afford to lay prolonged siege of Jerusalem while Aram's border was open to Assyrians' assault.[14] That was foreseen by Isaiah when giving his advice to Ahaz (Isaiah 7–9).[14]
This section focuses on the new altar that Ahaz made following the design of the one he saw in Damascus, when he went there to meet (perhaps to give his oath of allegiance) to Tiglath-pileser who had set up his headquarters in that city.[4] The new altar took the spot of the bronze one commissioned by Solomon (1 Kings 8:64), which is shifted to the north side of the new one, and took over its functions for regular offerings (cf. Numbers 29:39). The heavy bronze instruments that were installed by Solomon in the temple court (1 Kings 7:27—39) and other structures in the temple were changed by Ahaz 'because of the king of Assyria".[4] The altars on the roof of Ahaz's upper chamber were later destroyed by king Josiah (2 Kings 23:12.[24]
Much of Ahaz's foreign policy is not known from the Books of Kings, but from the Book of Isaiah and Assyrian inscriptions (ANET 282–284[25]). The " Nimrud Tablet K.3751", which describes the first 17 years of Tiglath-Pileser III's reign, contains first known archeological reference to Judah (Yaudaya or KUR.ia-ú-da-a-a) and the name of "Ahaz" (written as "Jeho-ahaz"), along with his tributes to the Assyrian king in gold and silver.[26]
Several bullae bearing the name of Ahaz have been found:
Many inscriptions from the reign of Tiglath-Pileser III, the king of Assyria, have been found, most of them from his ancient palace in Nimrud, ancient Kalhu, including: (1) Annals (arranged chronologically); (2) Summary Inscriptions (arranged in a predominantly geographical pattern); and (3) Miscellaneous Texts (labels, dedicatory inscriptions, as well as other fragments).[31][32]
The account of Rezin is found among Tiglath-Pileser's inscriptions, particularly those related to a three-year Assyrian campaign in the Levant from 734 to 732 BCE, as in the following quote:
This is comparable to the account in the 2 Kings 16:9:
One annals of Tiglath-Pileser III mentioned Pekah and Hoshea, two last kings of Israel:
This is comparable to the account in 2 Kings 15:30:
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