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Selected Verse: 2 Kings 16:17 - King James

Verse	Translation	Text
2Ki 16:17	King James	And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
HE SPOILS THE TEMPLE. (Kg2 16:17-19) cut off the borders of the bases, &c.--It is thought that he did this to use the elaborate sculpture in adorning his palace.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

HE SPOILS THE TEMPLE. (Kg2 16:17-19)

cut off the borders of the bases, &c.--It is thought that he did this to use the elaborate sculpture in adorning his palace.

Notes on the Bible, by Albert Barnes, [1834]
See the marginal references. The acts recorded here, were probably not mere wanton acts of mutilation, but steps in the conversion of these sacred objects to other uses, as to the ornamentation of a palace or of an idol temple. The bases, the oxen, and the sea were not destroyed - they remained at Jerusalem until its final capture Jer 52:17, Jer 52:20. Probably they were restored to their original uses by Hezekiah Ch2 29:19. A pavement of stones - Probably a pavement made expressly, for the stones of the court seem to have been covered with a planking of cedar Kg1 6:36; Kg1 7:12.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Ahaz also laid his hand upon the other costly vessels of the court of the temple. He broke off the panels of the Solomonian stands, which were ornamented with artistic carving, and removed the basins from the stands, and took the brazen sea from the brazen oxen upon which they stood, and placed it upon a stone pavement. The ו before את־הכּיּר can only have crept into the text through a copyist's error, and the singular must be taken distributively: he removed from them (the stands) every single basin. אבנים מרצפת (without the article) is not the stone pavement of the court of the temple, but a pedestal made of stones (βάσις λιθίνη, lxx) for the brazen sea. The reason why, or the object with which Ahaz mutilated these sacred vessels, is not given. The opinion expressed by Ewald, Thenius, and others, that Ahaz made a present to Tiglath-pileser with the artistically wrought panels of the stands, the basins, and the oxen of the brazen sea, is not only improbable in itself, since you would naturally suppose that if Ahaz had wished to make a "valuable and very welcome present" to the Assyrian king, he would have chosen some perfect stands with their basins for this purpose, and not merely the panels and basins; but it has not the smallest support in the biblical text, - on the contrary, it has the context against it. For, in the first place, if the objects named had been sent to Tiglath-pileser, this would certainly have been mentioned, as well as the sending of the temple and palace treasures. And, again, the mutilation of these vessels is placed between the erection of the new altar which was constructed after the Damascene model, and other measures which Ahaz adopted as a protection against the king of Assyria (Kg2 16:18). Now if Ahaz, on his return from visiting Tiglath-pileser at Damascus, had thought it necessary to send another valuable present to that king in order to secure his permanent friendship, he would hardly have adopted the measures described in the next verse. Kg2 16:18 "The covered Sabbath-stand, which they had built in the house (temple), and the outer entrance of the king he turned (i.e., removed) into the house of Jehovah before the king of Assyria." השּׁבּת מיסך (Keri מוּסך, from סכך, to cover) is no doubt a covered place, stand or hall in the court of the temple, to be used by the king whenever he visited the temple with his retinue on the Sabbath or on feast-days; and "the outer entrance of the king" is probably the special ascent into the temple for the king mentioned in Kg1 10:5. In what the removal of it consisted it is impossible to determine, from the want of information as to its original character. According to Ewald (Gesch. iii. p. 621) and Thenius, יהוה בּית הסב means, "he altered (these places), i.e., he robbed them of their ornaments, in the house of Jehovah." This is quite arbitrary. For even if יהוה בּית could mean "in the house of Jehovah" in this connection, הסב does not mean to disfigure, and still less "to deprive of ornaments." In Kg2 23:34 and Kg2 24:17 it signifies to alter the name, not to disfigure it. Again, אשּׁוּר מלך מפּני, "for fear of the king of Assyria," cannot mean, in this connection, "to make presents to the king of Assyria." And with this explanation, which is grammatically impossible, the inference drawn from it, namely, that Ahaz sent the ornaments of the king's stand and king's ascent to the king of Assyria along with the vessels mentioned in Kg2 16:17, also falls to the ground. If the alterations which Ahaz made in the stands and the brazen sea had any close connection with his relation to Tiglath-pileser, which cannot be proved, Ahaz must have been impelled by fear to make them, not that he might send them as presents to him, but that he might hide them from him if he came to Jerusalem, to which Ch2 28:20-21 seems to refer. It is also perfectly conceivable, as Zllich (Die Cherubimwagen, p. 56) conjectures, that Ahaz merely broke off the panels from the stands and removed the oxen from the brazen sea, that he might use these artistic works to decorate some other place, possibly his palace. - Whether these artistic works were restored or not at the time of Hezekiah's reformation or in that of Josiah, we have no accounts to show. All that can be gathered from Kg2 25:13-14; Jer 52:17, and Jer 27:19, is, that the stands and the brazen sea were still in existence in the time of Nebuchadnezzar, and that on the destruction of Jerusalem by the Chaldaeans they were broken in pieces and carried away to Babylonia as brass. The brazen oxen are also specially mentioned in Jer 52:20, which is not the case in the parallel passage Kg2 25:13; though this does not warrant the conclusion that they were no longer in existence at that time.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Ahaz also laid his hand upon the other costly vessels of the court of the temple. He broke off the panels of the Solomonian stands, which were ornamented with artistic carving, and removed the basins from the stands, and took the brazen sea from the brazen oxen upon which they stood, and placed it upon a stone pavement. The ו before את־הכּיּר can only have crept into the text through a copyist's error, and the singular must be taken distributively: he removed from them (the stands) every single basin. אבנים מרצפת (without the article) is not the stone pavement of the court of the temple, but a pedestal made of stones (βάσις λιθίνη, lxx) for the brazen sea. The reason why, or the object with which Ahaz mutilated these sacred vessels, is not given. The opinion expressed by Ewald, Thenius, and others, that Ahaz made a present to Tiglath-pileser with the artistically wrought panels of the stands, the basins, and the oxen of the brazen sea, is not only improbable in itself, since you would naturally suppose that if Ahaz had wished to make a "valuable and very welcome present" to the Assyrian king, he would have chosen some perfect stands with their basins for this purpose, and not merely the panels and basins; but it has not the smallest support in the biblical text, - on the contrary, it has the context against it. For, in the first place, if the objects named had been sent to Tiglath-pileser, this would certainly have been mentioned, as well as the sending of the temple and palace treasures. And, again, the mutilation of these vessels is placed between the erection of the new altar which was constructed after the Damascene model, and other measures which Ahaz adopted as a protection against the king of Assyria (Kg2 16:18). Now if Ahaz, on his return from visiting Tiglath-pileser at Damascus, had thought it necessary to send another valuable present to that king in order to secure his permanent friendship, he would hardly have adopted the measures described in the next verse.

Kg2 16:18

"The covered Sabbath-stand, which they had built in the house (temple), and the outer entrance of the king he turned (i.e., removed) into the house of Jehovah before the king of Assyria." השּׁבּת מיסך (Keri מוּסך, from סכך, to cover) is no doubt a covered place, stand or hall in the court of the temple, to be used by the king whenever he visited the temple with his retinue on the Sabbath or on feast-days; and "the outer entrance of the king" is probably the special ascent into the temple for the king mentioned in Kg1 10:5. In what the removal of it consisted it is impossible to determine, from the want of information as to its original character. According to Ewald (Gesch. iii. p. 621) and Thenius, יהוה בּית הסב means, "he altered (these places), i.e., he robbed them of their ornaments, in the house of Jehovah." This is quite arbitrary. For even if יהוה בּית could mean "in the house of Jehovah" in this connection, הסב does not mean to disfigure, and still less "to deprive of ornaments." In Kg2 23:34 and Kg2 24:17 it signifies to alter the name, not to disfigure it. Again, אשּׁוּר מלך מפּני, "for fear of the king of Assyria," cannot mean, in this connection, "to make presents to the king of Assyria." And with this explanation, which is grammatically impossible, the inference drawn from it, namely, that Ahaz sent the ornaments of the king's stand and king's ascent to the king of Assyria along with the vessels mentioned in Kg2 16:17, also falls to the ground. If the alterations which Ahaz made in the stands and the brazen sea had any close connection with his relation to Tiglath-pileser, which cannot be proved, Ahaz must have been impelled by fear to make them, not that he might send them as presents to him, but that he might hide them from him if he came to Jerusalem, to which Ch2 28:20-21 seems to refer. It is also perfectly conceivable, as Zllich (Die Cherubimwagen, p. 56) conjectures, that Ahaz merely broke off the panels from the stands and removed the oxen from the brazen sea, that he might use these artistic works to decorate some other place, possibly his palace. - Whether these artistic works were restored or not at the time of Hezekiah's reformation or in that of Josiah, we have no accounts to show. All that can be gathered from Kg2 25:13-14; Jer 52:17, and Jer 27:19, is, that the stands and the brazen sea were still in existence in the time of Nebuchadnezzar, and that on the destruction of Jerusalem by the Chaldaeans they were broken in pieces and carried away to Babylonia as brass. The brazen oxen are also specially mentioned in Jer 52:20, which is not the case in the parallel passage Kg2 25:13; though this does not warrant the conclusion that they were no longer in existence at that time.

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¹⁷ And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones.
¹⁸ And the covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD for the king of Assyria.
¹⁹ Now the rest of the acts of Ahaz which he did, are they not written in the book of the chronicles of the kings of Judah?

¹² And the great court round about was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the LORD, and for the porch of the house.

³⁶ And he built the inner court with three rows of hewed stone, and a row of cedar beams.

¹⁹ Moreover all the vessels, which king Ahaz in his reign did cast away in his transgression, have we prepared and sanctified, and, behold, they are before the altar of the LORD.

²⁰ The two pillars, one sea, and twelve brasen bulls that were under the bases, which king Solomon had made in the house of the LORD: the brass of all these vessels was without weight.

¹⁷ Also the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, the Chaldeans brake, and carried all the brass of them to Babylon.

²⁰ The two pillars, one sea, and twelve brasen bulls that were under the bases, which king Solomon had made in the house of the LORD: the brass of all these vessels was without weight.

¹⁹ For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city,

¹³ And the pillars of brass that were in the house of the LORD, and the bases, and the brasen sea that was in the house of the LORD, did the Chaldees break in pieces, and carried the brass of them to Babylon.
¹⁴ And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away.

²⁰ And Tilgathpilneser king of Assyria came unto him, and distressed him, but strengthened him not.
²¹ For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not.

¹⁷ And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones.

¹⁷ And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah.

³⁴ And Pharaohnechoh made Eliakim the son of Josiah king in the room of Josiah his father, and turned his name to Jehoiakim, and took Jehoahaz away: and he came to Egypt, and died there.

⁵ And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her.

¹⁸ And the covert for the sabbath that they had built in the house, and the king's entry without, turned he from the house of the LORD for the king of Assyria.