2 Kings 18:4
2 Kings 18:4 in Multiple Translations
He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it.
¶ He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
He removed the high places, and brake the pillars, and cut down the Asherah: and he brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it; and he called it Nehushtan.
He had the high places taken away, and the stone pillars broken to bits, and the Asherah cut down; and the brass snake which Moses had made was crushed to powder at his order, because in those days the children of Israel had offerings burned before it, and he gave it the name Nehushtan.
He removed the high places, smashed the stone idols, and cut down the Asherah poles. He ground to pieces the bronze snake Moses had made, because up to then the Israelites had been sacrificing offerings to it. It was called Nehushtan.
He tooke away the hie places, and brake the images, and cut downe the groues, and brake in pieces the brasen serpent that Moses had made: for vnto those dayes the children of Israel did burne incense to it, and hee called it Nehushtan.
he hath turned aside the high places, and broken in pieces the standing-pillars, and cut down the shrine, and beaten down the brazen serpent that Moses made, for unto these days were the sons of Israel making perfume to it, and he calleth it 'a piece of brass.'
He removed the high places, broke the pillars, and cut down the Asherah. He also broke in pieces the bronze serpent that Moses had made, because in those days the children of Israel burned incense to it; and he called it Nehushtan.
He removed the high places, and broke the images, and cut down the groves, and broke in pieces the brazen serpent that Moses had made: for till those days the children of Israel burnt incense to it: and he called it Nehushtan.
He destroyed the high places, and broke the statues in pieces, and cut down the groves, and broke the brazen serpent, which Moses had made: for till that time the children of Israel burnt incense to it: and he called its name Nohestan.
He destroyed the places where people worshiped Yahweh on the tops of hills, and he broke into pieces the stone pillars for worshiping the goddess Asherah. He also broke into pieces the bronze replica/statue of a snake that Moses had made. He did that because the people had named it Nehushtan, and they were burning incense in front of it to honor it.
Berean Amplified Bible — 2 Kings 18:4
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
2 Kings 18:4 Interlinear (Deep Study)
BIB
HEB
ה֣וּא
הֵסִ֣יר
אֶת
הַ/בָּמ֗וֹת
וְ/שִׁבַּר֙
אֶת
הַ/מַּצֵּבֹ֔ת
וְ/כָרַ֖ת
אֶת
הָֽ/אֲשֵׁרָ֑ה
וְ/כִתַּת֩
נְחַ֨שׁ
הַ/נְּחֹ֜שֶׁת
אֲשֶׁר
עָשָׂ֣ה
מֹשֶׁ֗ה
כִּ֣י
עַד
הַ/יָּמִ֤ים
הָ/הֵ֨מָּה֙
הָי֤וּ
בְנֵֽי
יִשְׂרָאֵל֙
מְקַטְּרִ֣ים
ל֔/וֹ
וַ/יִּקְרָא
ל֖/וֹ
נְחֻשְׁתָּֽן
ה֣וּא
hûwʼ
H1931
he/she/it
Pron
הֵסִ֣יר
çûwr
H5493
to turn aside
V-Hiphil-Perf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הַ/בָּמ֗וֹת
bâmâh
H1116
high place
Art | N-fp
וְ/שִׁבַּר֙
shâbar
H7665
to break
Conj | V-Piel-Perf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הַ/מַּצֵּבֹ֔ת
matstsêbâh
H4676
pillar
Art | N-fp
וְ/כָרַ֖ת
kârath
H3772
to cut
Conj | V-Qal-Perf-3ms
אֶת
ʼêth
H853
Obj.
DirObjM
הָֽ/אֲשֵׁרָ֑ה
ʼăshêrâh
H842
Asherah
Art | N-proper
וְ/כִתַּת֩
kâthath
H3807
to crush
Conj | V-Piel-Perf-3ms
נְחַ֨שׁ
nâchâsh
H5175
serpent
N-ms
הַ/נְּחֹ֜שֶׁת
nᵉchôsheth
H5178
bronze
Art | N-fs
אֲשֶׁר
ʼăsher
H834
which
Rel
עָשָׂ֣ה
ʻâsâh
H6213
to make
V-Qal-Perf-3ms
מֹשֶׁ֗ה
Môsheh
H4872
Moses
N-proper
כִּ֣י
kîy
H3588
for
Conj
עַד
ʻad
H5704
till
Prep
הַ/יָּמִ֤ים
yôwm
H3117
day
Art | N-mp
הָ/הֵ֨מָּה֙
hêm
H1992
they(masc.)
Art | Pron
הָי֤וּ
hâyâh
H1961
to be
V-Qal-Perf-3cp
בְנֵֽי
bên
H1121
son
N-mp
יִשְׂרָאֵל֙
Yisrâʼêl
H3478
Israel
N-proper
מְקַטְּרִ֣ים
qâṭar
H6999
to offer
V-Piel
ל֔/וֹ
Prep | Suff
וַ/יִּקְרָא
qârâʼ
H7121
to call
Conj | V-Qal-ConsecImperf-3ms
ל֖/וֹ
Prep | Suff
נְחֻשְׁתָּֽן
Nᵉchushtân
H5180
Nehushtan
N-proper
Hebrew Word Study
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Hebrew Word Reference — 2 Kings 18:4
ה֣וּא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
הֵסִ֣יר
çûwr
H5493
"to turn aside"
V-Hiphil-Perf-3ms
To turn aside or remove is the meaning of this verb, used in various forms throughout the Bible. It can mean to depart, avoid, or put something away, and is often used in the context of turning away from sin or wrongdoing, as seen in the actions of prophets and leaders in the Old Testament.
Definition: : remove 1) to turn aside, depart 1a) (Qal) 1a1) to turn aside, turn in unto 1a2) to depart, depart from way, avoid 1a3) to be removed 1a4) to come to an end 1b) (Polel) to turn aside 1c) (Hiphil) 1c1) to cause to turn aside, cause to depart, remove, take away, put away, depose 1c2) to put aside, leave undone, retract, reject, abolish 1d) (Hophal) to be taken away, be removed
Usage: Occurs in 284 OT verses. KJV: be(-head), bring, call back, decline, depart, eschew, get (you), go (aside), [idiom] grievous, lay away (by), leave undone, be past, pluck away, put (away, down), rebel, remove (to and fro), revolt, [idiom] be sour, take (away, off), turn (aside, away, in), withdraw, be without. See also: Genesis 8:13; 2 Samuel 6:10; Psalms 6:9.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הַ/בָּמ֗וֹת
bâmâh
H1116
"high place"
Art | N-fp
A high place or elevation, often referring to a cultic platform or mountain. In the Bible, it can also refer to battlefields or funeral mounds, as seen in various passages.
Definition: 1) high place, ridge, height, bamah (technical name for cultic platform) 1a) high place, mountain 1b) high places, battlefields 1c) high places (as places of worship) 1d) funeral mound?
Usage: Occurs in 92 OT verses. KJV: height, high place, wave. See also: Leviticus 26:30; 1 Chronicles 16:39; Psalms 18:34.
וְ/שִׁבַּר֙
shâbar
H7665
"to break"
Conj | V-Piel-Perf-3ms
This word means to break or shatter something, either physically or emotionally. It can also mean to burst or rupture, and is often used to describe intense violence or destruction. In the Bible, it's translated as break or crush.
Definition: 1) to break, break in pieces 1a) (Qal) 1a1) break, break in or down, rend violently, wreck, crush, quench 1a2) to break, rupture (fig) 1b) (Niphal) 1b1) to be broken, be maimed, be crippled, be wrecked 1b2) to be broken, be crushed (fig) 1c) (Piel) to shatter, break 1d) (Hiphil) to cause to break out, bring to the birth 1e) (Hophal) to be broken, be shattered Aramaic equivalent: te.var (תְּבַר "to break" H8406)
Usage: Occurs in 143 OT verses. KJV: break (down, off, in pieces, up), broken (-hearted), bring to the birth, crush, destroy, hurt, quench, [idiom] quite, tear, view (by mistake for H7663 (שָׂבַר)). See also: Genesis 19:9; Isaiah 27:11; Psalms 3:8.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הַ/מַּצֵּבֹ֔ת
matstsêbâh
H4676
"pillar"
Art | N-fp
A pillar or monument, sometimes used as a memorial or with an altar, like those found in Genesis and Exodus.
Definition: 1) pillar, mastaba, stump 1a) pillar 1a1) as monument, personal memorial 1a2) with an altar 1b)(Hoph) stock, stump (of tree)
Usage: Occurs in 31 OT verses. KJV: garrison, (standing) image, pillar. See also: Genesis 28:18; 1 Kings 14:23; Isaiah 19:19.
וְ/כָרַ֖ת
kârath
H3772
"to cut"
Conj | V-Qal-Perf-3ms
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Definition: : cut/fell 1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant 1a) (Qal) 1a1) to cut off 1a1a) to cut off a body part, behead 1a2) to cut down 1a3) to hew 1a4) to cut or make a covenant 1b) (Niphal) 1b1) to be cut off 1b2) to be cut down 1b3) to be chewed 1b4) to be cut off, fail 1c) (Pual) 1c1) to be cut off 1c2) to be cut down 1d) (Hiphil) 1d1) to cut off 1d2) to cut off, destroy 1d3) to cut down, destroy 1d4) to take away 1d5) to permit to perish 1e) (Hophal) cut off
Usage: Occurs in 280 OT verses. KJV: be chewed, be con-(feder-) ate, covenant, cut (down, off), destroy, fail, feller, be freed, hew (down), make a league (covenant), [idiom] lose, perish, [idiom] utterly, [idiom] want. See also: Genesis 9:11; 1 Samuel 24:6; Psalms 12:4.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
הָֽ/אֲשֵׁרָ֑ה
ʼăshêrâh
H842
"Asherah"
Art | N-proper
Asherah was a goddess worshipped by the Canaanites and Phoenicians, often represented by a tree or pole near an altar. The Bible warns against worshipping her, as in Deuteronomy and Judges. She was considered a consort of Baal.
Definition: § Ashera(h) = "groves (for idol worship)" a Babylonian (Astarte)-Canaanite goddess (of fortune and happiness), the supposed consort of Baal, her images her images sacred trees or poles set up near an altar
Usage: Occurs in 40 OT verses. KJV: grove. Compare H6253 (עַשְׁתֹּרֶת). See also: Exodus 34:13; 2 Kings 23:4; Isaiah 17:8.
וְ/כִתַּת֩
kâthath
H3807
"to crush"
Conj | V-Piel-Perf-3ms
To crush or beat something violently means to destroy or shatter it into pieces, as when God punished the Israelites for their disobedience.
Definition: 1) to beat, crush by beating, crush to pieces, crush fine 1a) (Qal) 1a1) to beat or crush fine 1a2) to beat, hammer 1b) (Piel) 1b1) to beat or crush fine 1b2) to beat, hammer 1c) (Pual) to be beaten 1d) (Hiphil) to beat in pieces, shatter 1e) (Hophal) to be beaten, be crushed
Usage: Occurs in 17 OT verses. KJV: beat (down, to pieces), break in pieces, crushed, destroy, discomfit, smite, stamp. l See also: Leviticus 22:24; Psalms 89:24; Isaiah 2:4.
נְחַ֨שׁ
nâchâsh
H5175
"serpent"
N-ms
A serpent is a snake, often symbolizing evil, as in Genesis 3:1 where the serpent tempts Eve. It can also represent danger or harm.
Definition: 1) serpent, snake 1a) serpent 1b) image (of serpent) 1c) fleeing serpent (mythological)
Usage: Occurs in 28 OT verses. KJV: serpent. See also: Genesis 3:1; Psalms 58:5; Psalms 140:4.
הַ/נְּחֹ֜שֶׁת
nᵉchôsheth
H5178
"bronze"
Art | N-fs
This Hebrew word refers to copper or something made of it, like a coin or chain. It can also symbolize something base or impure, as in lust or filthiness. It appears in various KJV translations, including brasen and brass.
Definition: 1) copper, bronze 1a) copper (ore), bronze (as copper alloy) 1b) fetters (of copper or bronze) 1c) copper (as value)
Usage: Occurs in 119 OT verses. KJV: brasen, brass, chain, copper, fetter (of brass), filthiness, steel. See also: Genesis 4:22; 1 Kings 7:38; Psalms 107:16.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
עָשָׂ֣ה
ʻâsâh
H6213
"to make"
V-Qal-Perf-3ms
This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.
Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made
Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.
מֹשֶׁ֗ה
Môsheh
H4872
"Moses"
N-proper
Moses, the Israelite leader, was born to Amram and Jochebed and led the Exodus from Egypt. He received the law from God and is considered a key figure in the Bible. Moses means 'drawn' in Hebrew.
Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10; son of: Amram (H6019) and Jochebed (H3115); brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855); father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?) § Moses = "drawn" the prophet and lawgiver, leader of the exodus
Usage: Occurs in 704 OT verses. KJV: Moses. See also: Exodus 2:10; Exodus 13:1; Exodus 32:21.
כִּ֣י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
עַד
ʻad
H5704
"till"
Prep
This Hebrew word means until or as far as, describing a point in time or space. It's used in the Bible to set boundaries or limits, like in Exodus when describing the Israelites' journey.
Definition: prep 1) as far as, even to, until, up to, while, as far as 1a) of space 1a1) as far as, up to, even to 1b) in combination 1b1) from...as far as, both...and (with 'min' -from) 1c) of time 1c1) even to, until, unto, till, during, end 1d) of degree 1d1) even to, to the degree of, even like conj 2) until, while, to the point that, so that even Aramaic equivalent: ad (עַד "till" H5705)
Usage: Occurs in 1128 OT verses. KJV: against, and, as, at, before, by (that), even (to), for(-asmuch as), (hither-) to, [phrase] how long, into, as long (much) as, (so) that, till, toward, until, when, while, ([phrase] as) yet. See also: Genesis 3:19; Exodus 32:20; Numbers 23:24.
הַ/יָּמִ֤ים
yôwm
H3117
"day"
Art | N-mp
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הָ/הֵ֨מָּה֙
hêm
H1992
"they(masc.)"
Art | Pron
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Definition: they, these, the same, who
Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.
הָי֤וּ
hâyâh
H1961
"to be"
V-Qal-Perf-3cp
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
בְנֵֽי
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
יִשְׂרָאֵל֙
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
מְקַטְּרִ֣ים
qâṭar
H6999
"to offer"
V-Piel
This word refers to the act of burning incense as an act of worship, often using a special altar. It involves turning something into a fragrant smoke, and is an important part of Old Testament rituals and sacrifices.
Definition: : burn v 1) to sacrifice, burn incense, burn sacrifices, make sacrifices smoke 1a) (Piel) 1a1) to make sacrifices smoke 1a2) to sacrifice 1b) (Pual) to smoke a sacrifice 1c) (Hiphil) 1c1) to make sacrifices smoke 1c2) to cause incense to smoke, offer incense 1c3) to make smoke upon 1d) (Hophal) to be made to smoke
Usage: Occurs in 112 OT verses. KJV: burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice). See also: Exodus 29:13; 2 Kings 15:35; Isaiah 65:3.
ל֔/וֹ
""
Prep | Suff
וַ/יִּקְרָא
qârâʼ
H7121
"to call"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to call out to someone or something, often by name. It's used in many situations, like calling for help or reading aloud. In Genesis, God calls out to Adam in the Garden.
Definition: : call_to/invite/entreat 1) to call, call out, recite, read, cry out, proclaim 1a) (Qal) 1a1) to call, cry, utter a loud sound 1a2) to call unto, cry (for help), call (with name of God) 1a3) to proclaim 1a4) to read aloud, read (to oneself), read 1a5) to summon, invite, call for, call and commission, appoint, call and endow 1a6) to call, name, give name to, call by 1b) (Niphal) 1b1) to call oneself 1b2) to be called, be proclaimed, be read aloud, be summoned, be named 1c) (Pual) to be called, be named, be called out, be chosen
Usage: Occurs in 689 OT verses. KJV: bewray (self), that are bidden, call (for, forth, self, upon), cry (unto), (be) famous, guest, invite, mention, (give) name, preach, (make) proclaim(-ation), pronounce, publish, read, renowned, say. See also: Genesis 1:5; Genesis 49:1; Judges 1:26.
ל֖/וֹ
""
Prep | Suff
נְחֻשְׁתָּֽן
Nᵉchushtân
H5180
"Nehushtan"
N-proper
Nehushtan refers to the copper serpent made by Moses in the wilderness, which was later worshipped as an idol in King Hezekiah's time. The name means a thing of brass and it symbolizes the object of false worship that was eventually destroyed.
Definition: § Nehushtan = "a thing of brass" name by which the brazen serpent made by Moses in the wilderness was worshipped in the time of king Hezekiah of Judah before he destroyed it
Usage: Occurs in 1 OT verses. KJV: Nehushtan. See also: 2 Kings 18:4.
Study Notes — 2 Kings 18:4
Show Verse Quote Highlights
- Context
- Cross References
- 2 Kings 18:4 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Kings 18:4
- Jamieson-Fausset-Brown on 2 Kings 18:4
- Matthew Poole's Commentary on 2 Kings 18:4
- Trapp's Commentary on 2 Kings 18:4
- Ellicott's Commentary on 2 Kings 18:4
- Adam Clarke's Commentary on 2 Kings 18:4
- Cambridge Bible on 2 Kings 18:4
- Barnes' Notes on 2 Kings 18:4
- Whedon's Commentary on 2 Kings 18:4
- Sermons on 2 Kings 18:4
Context — Hezekiah Destroys Idolatry in Judah
2He was twenty-five years old when he became king, and he reigned in Jerusalem twenty-nine years. His mother’s name was Abi, the daughter of Zechariah.
3And he did what was right in the eyes of the LORD, just as his father David had done.
4He removed the high places, shattered the sacred pillars, and cut down the Asherah poles. He also demolished the bronze snake called Nehushtan that Moses had made, for up to that time the Israelites had burned incense to it.
5Hezekiah trusted in the LORD, the God of Israel. No king of Judah was like him, either before him or after him. 6He remained faithful to the LORD and did not turn from following Him; he kept the commandments that the LORD had given Moses.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Chronicles 31:1 | When all this had ended, the Israelites in attendance went out to the cities of Judah and broke up the sacred pillars, chopped down the Asherah poles, and tore down the high places and altars throughout Judah and Benjamin, as well as in Ephraim and Manasseh, until they had utterly destroyed them all. Then all the Israelites returned to their cities, each to his own property. |
| 2 | Numbers 21:8–9 | Then the LORD said to Moses, “Make a fiery serpent and mount it on a pole. When anyone who is bitten looks at it, he will live.” So Moses made a bronze snake and mounted it on a pole. If anyone who was bitten looked at the bronze snake, he would live. |
| 3 | 2 Kings 18:22 | But if you say to me, ‘We trust in the LORD our God,’ is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem: ‘You must worship before this altar in Jerusalem’? |
| 4 | Deuteronomy 7:5 | Instead, this is what you are to do to them: tear down their altars, smash their sacred pillars, cut down their Asherah poles, and burn their idols in the fire. |
| 5 | Judges 6:25 | On that very night the LORD said to Gideon, “Take your father’s young bull and a second bull seven years old, tear down your father’s altar to Baal, and cut down the Asherah pole beside it. |
| 6 | Leviticus 26:30 | I will destroy your high places, cut down your incense altars, and heap your lifeless bodies on the lifeless remains of your idols; and My soul will despise you. |
| 7 | 1 Kings 22:43 | And Jehoshaphat walked in all the ways of his father Asa; he did not turn away from them, but did what was right in the eyes of the LORD. The high places, however, were not removed; the people still sacrificed and burned incense on the high places. |
| 8 | 1 Kings 15:12–14 | He banished the male shrine prostitutes from the land and removed all the idols that his fathers had made. He also removed his grandmother Maacah from her position as queen mother because she had made a detestable Asherah pole. Asa chopped down the pole and burned it in the Kidron Valley. The high places were not removed, but Asa’s heart was fully devoted to the LORD all his days. |
| 9 | Exodus 23:24 | You must not bow down to their gods or serve them or follow their practices. Instead, you are to demolish them and smash their sacred stones to pieces. |
| 10 | Deuteronomy 12:2–3 | Destroy completely all the places where the nations you are dispossessing have served their gods—atop the high mountains, on the hills, and under every green tree. Tear down their altars, smash their sacred pillars, burn up their Asherah poles, cut down the idols of their gods, and wipe out their names from every place. |
2 Kings 18:4 Summary
[King Hezekiah took a big step in following God by removing the high places and idols that the Israelites had been worshiping. This shows that he was committed to obeying God's commandments, just like it says in 2 Kings 18:3. By doing this, he was helping the Israelites to focus on worshiping the one true God, rather than false idols. This is an important reminder for us today, as we are called to worship God alone and to remove any idols or distractions from our lives, as seen in Exodus 20:3-5.]
Frequently Asked Questions
What were the high places that King Hezekiah removed?
The high places were locations where the Israelites would offer sacrifices and burn incense to idols, which was against God's commandments, as seen in Deuteronomy 12:2-3 and Leviticus 26:30.
Why did King Hezekiah demolish the bronze snake called Nehushtan?
King Hezekiah demolished the bronze snake because the Israelites had started to burn incense to it, which was a form of idolatry, even though it was originally made by Moses as a symbol of God's healing power, as recorded in Numbers 21:8-9.
What is the significance of the Asherah poles in this verse?
The Asherah poles were symbols of the worship of the pagan goddess Asherah, and by cutting them down, King Hezekiah was removing a visible representation of idolatry and false worship, as condemned in Deuteronomy 16:21-22.
How does King Hezekiah's actions in this verse reflect his character?
King Hezekiah's removal of the high places, sacred pillars, and Asherah poles shows his commitment to following God's commandments and his desire to purify the worship of the Israelites, as also seen in his trust in the Lord, the God of Israel, in 2 Kings 18:5.
Reflection Questions
- What are some modern-day 'high places' or idols that I may be unknowingly worshiping, and how can I remove them from my life?
- In what ways can I, like King Hezekiah, demonstrate my commitment to following God's commandments and purifying my worship?
- How can I balance the removal of idols and false worship with the importance of showing love and compassion to those who may be caught up in these practices?
- What can I learn from King Hezekiah's example about the importance of trusting in God and remaining faithful to Him, even in the face of challenges and pressures to conform to the world?
Gill's Exposition on 2 Kings 18:4
He removed the high places,.... Which the best of the kings of Judah never attempted, and which is observed of them to their discredit: and broke the images, and cut down the groves; the idols his
Jamieson-Fausset-Brown on 2 Kings 18:4
He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
Matthew Poole's Commentary on 2 Kings 18:4
He removed the high places, i.e. the most of them, or such as the people most frequented; for all were not taken away, ,14. And this he attempted to do, notwithstanding the people’ s great and constant affection to them; partly because he had more zeal and courage than his predecessors; and partly because thee dreadful judgments of God upon the kingdom of Israel for their superstition and idolatry had made the people of Judah more pliable to the commands of God, and of their good king. The brazen serpent that Moses had made, by God’ s command, to be an ordinance or mean for the conveyance of God’ s blessing to the people; which therefore had been hitherto kept as a memorial of God’ s mercy; but being now commonly abused to superstition, was destroyed. The children of Israel did burn incense to it; not doubtless as to a god, but only as to an instrument and token of God’ s mercy, by and through which their adoration was directed to God, and given to that only for God’ s sake. He called it Nehushtan, i.e. he said, This serpent, howsoever formerly honoured, and used by God as a sign of his grace, yet now it is nothing but a piece of brass, which can do you neither good nor hurt; and therefore is no fit object for your worship.
Trapp's Commentary on 2 Kings 18:4
2 Kings 18:4 He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.Ver. 4. He removed the high places.] He neglected no time, but in the very first month of the first year of his reign he did great matters; yea, the same day that he began to reign he spake to his Levites to purge the temple, which also they did. The brazen serpent that Moses had made.] Not for an object of worship, but for a means of cure, though some write that it is deadly for them that are stung with a serpent to look upon brass. God worketh oft by contraries, to show his power. This brazen serpent good Hezekiah brake in pieces when abused to idolatry, multis Iudaeorum frementibus et reclamantibus, to the great discontent of those idolaters, no doubt, and not without some danger to those that did it. We read in the life of our king Edward VI, that as one Mr Body, a commissioner was pulling down images in Cornwall, he was suddenly stabbed into the body by a priest with a knife. Theodosius, the emperor, was so offended with the Antiochians, only for throwing down the brazen portraiture of his beloved wife Placilla, that he disprivileged the city, and intended to have burnt it. How hugely displeased, we may welt think, were the superstitious Jews, when they saw their gods thus dealt with! The children of Israel did burn incense unto it.] Such was the venom of the Israelitish idolatry, that the brazen serpent stung worse than the fiery. And he called it Nehushtan.] Aenulum, so Pagnine rendereth it; aeniculum, so Marinus - a poor paltry piece of brass, Haec dictio non minorein contemptum prae se fert quam Nescio quid, aut pulvisculum saith another learned man; a name of scorn and contempt, to shame such as had so doted upon it.
Anastasius Nicaenus out of Eusebius addeth further, that Hezekiah abolished certain books written by Solomon concerning the nature of plants, and all kinds of creatures, and concerning the cure of all kinds of diseases, because thought these the people sought medicines for their various maladies, and not of God. But of this there is nothing recorded in Scripture, neither is it very likely: Abusus non tolleret usum. Jerome, De Trad. Hebr. Sir John Heywood. Thesaurus lingua sancta per diminutionem aut contemptum.
Ellicott's Commentary on 2 Kings 18:4
(4) He removed.—He it was who removed. According to this statement, Hezekiah made the Temple of Jerusalem the only place where Jehovah might be publicly worshipped. (Comp. 2 Kings 18:22, and the fuller account in 2 Chronicles 29:3-36.) Brake the images.—Shattered the pillars (1 Kings 14:23; Hosea 3:4; 2 Chronicles 14:2). The groves.—Heb., the Asherah. It should probably be plural, the Asherim, as in 2 Chronicles 31:1, and all the versions here. (See Note on 2 Kings 17:16.) Brake in pieces the brasen serpent that Moses had made.—The attempt of Bδhr and others to evade the obvious force of this simple statement is quite futile. It is clear that the compiler of Kings believed that the brasen serpent which Hezekiah destroyed was a relic of the Mosaic times. (See the narrative in Numbers 21:4-9, and the allusion to the fiery serpents in Deuteronomy 8:15.) His authority may have been oral tradition or a written document. In ancient Egypt the serpent symbolised the healing power of Deity; a symbolism which is repeated in the Grζco-Roman myth of Ζsculapius. When Moses set up the Brasen Serpent, he taught the people by means suited to their then capacity that the power of healing lay in the God whose prophet he was—namely, Jehovah; and that they must look to Him, rather than to any of the gods of Egypt, for help and healing.
(Kuenen does not believe in the great antiquity of this relic. Yet the Egyptian and Babylonian remains which have come down to our time have lasted many centuries more than the interval between Moses and Hezekiah; and some of them were already ancient in the Mosaic age. Our own Doomsday Book is at least as old as the brasen serpent was when it was destroyed. There is really no tangible historical ground for this extreme unwillingness to admit the authenticity of anything attributed by tradition to the authorship and handiwork of Moses.) And he called it.—Rather, and it was called. Literally, and one called it. The impersonal construction, like the German man nannte.Nehushtan.—The popular name of the serpent-idol. It is vocalised as a derivative from nĕ ?’hτsheth, “brass,” or “copper;” but it may really be formed from nβ‘hβsh, “serpent,” and denote “great serpent” rather than “brass-god.” (Comp. the term Leviathan, Job 3:8.) Further, although the word is certainly not a compound of nĕ ?‘hτsheth, “copper,” and tβn (i.e., tannξn), “serpent,” this may have been the popular etymology of the word. (Comp. the proper name, Nehushta, 2 Kings 24:8.)
Adam Clarke's Commentary on 2 Kings 18:4
Verse 4. Brake in pieces the brazen serpent.] The history of this may be seen in Numbers 21:8; Numbers 21:9; see the notes there. We find that this brazen serpent had become an object of idolatry, and no doubt was supposed to possess, as a telesm or amulet, extraordinary virtues, and that incense was burnt before it which should have been burnt before the true God. And he called it Nehushtan.] נהשתן. Not one of the versions has attempted to translate this word. Jarchi says, "He called it Nechustan, through contempt, which is as much as to say, a brazen serpent." Some have supposed that the word is compounded of נחש nachash, to divine, and תן tan, a serpent, so it signifies the divining serpent; and the Targum states that it was the people, not Hezekiah, that gave it this name. נחש nachash signifies to view, eye attentively, observe, to search, inquire accurately, c. and hence is used to express divination, augury. As a noun it signifies brass or copper, filth, verdigris, and some sea animal, Amos 9:3; see also Job 26:13, and Isaiah 26:1. It is also frequently used for a serpent; and most probably for an animal of the genus Simia, in Genesis 3:1, where see the notes. This has been contested by some, ridiculed by a few, and believed by many. The objectors, because it signifies a serpent sometimes, suppose it must have the same signification always!
And one to express his contempt and show his sense, has said, "Did Moses hang up an ape on a pole?" I answer, No, no more than he hanged up you, who ask the contemptible question. But this is of a piece with the conduct of the people of Milan, who show you to this day the brazen serpent which Moses hung up in the wilderness, and which Hezekiah broke in pieces two thousand five hundred years ago! Of serpents there is a great variety. Allowing that נחש nachash signifies a serpent, I may ask in my turn, What kind of a serpent was it that tempted Eve? Of what species was that which Moses hung up on the pole, and which Hezekiah broke to pieces? Who of the wise men can answer these questions? Till this is done I assert, that the word, Genesis 3:1, c., does not signify a serpent of any kind and that with a creature of the genus Simia the whole account best agrees.
Cambridge Bible on 2 Kings 18:4
4. brake the images [R.V. pillars] and cut down the groves] R.V. the Asherah. On the ‘pillars’ see note on 2 Kings 3:2, and on the ‘Asherah’, which was probably the wooden image of a goddess so called, see on 2 Kings 18:6. the brasen serpent] There can be no doubt that, after the cures wrought (Numbers 21:9) by looking at the serpent which Moses made, this object, the sacrament of so great a blessing, would be reverently kept, and though we have no mention of its preservation and bestowal, nor any notice of it till this passage, there is no reason to suppose that it would be allowed to become lost or to be broken in pieces. Some have thought that the object here spoken of was a serpent made after the fashion of that early one set up in the wilderness. But when the statement in the text is so plain, and the material in question so little perishable there can be no reason to suppose from the mere silence of Holy Writ about it, that the original serpent had disappeared. for unto those days the children of Israel did burn incense to it] The record does not tell us when this worship of the brasen serpent began. But in midst of the many objects set up to be adored in the degenerate days of some of the kings, the adoration of the brasen serpent would be counted among the most reputable. Having once commenced there was no chance of its cessation in times like those of the last king, Ahaz. and he called it Nehushtan] It is perhaps better to take an indefinite word as nominative to the verb ‘called’: ‘one called it’, i.e. ‘it was called’ as is given in the margin of R.V. The word Nehushtan meaning ‘a piece of brass’ or ‘something made of brass’ may either be taken as a term of contempt, in which case the people who used the name were those who with Hezekiah caused it to be destroyed; or it may be the name which had in process of time come to be applied by everybody to this brasen figure. The words for ‘serpent’ and for ‘brass’ are in Hebrew very much alike, and a word like ‘Nehushtan’ might very well come in that language to convey in the popular speech the whole idea of ‘brasen serpent’, and win its way to general acceptance.
Barnes' Notes on 2 Kings 18:4
He removed the high places - This religious reformation was effected in a violent and tumultuous manner (marginal reference).
Whedon's Commentary on 2 Kings 18:4
4. High places — See on 1 Kings 3:2. Images… groves — See note on 1 Kings 14:15; 1 Kings 14:23. Brake in pieces the brazen serpent — Compare Numbers 21:9.
Sermons on 2 Kings 18:4
| Sermon | Description | |
|---|---|---|
|
Idols and the Lost Vision of God by G. Campbell Morgan | G. Campbell Morgan discusses the dangers of idolatry, using the example of the brazen serpent that the Israelites began to worship, which revealed their deep hunger for God despite |
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Israel Reproved by C.I. Scofield | C.I. Scofield preaches on the analysis of Amos 5:4-15, highlighting how God places Himself outside traditional places of blessing to draw corrupt Israel back to Him. The lesson emp |
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Beyond the Signs by Richard E. Bieber | Richard E. Bieber preaches on the significance of the bronze serpent in the Bible, emphasizing that God's holiness accompanies His miraculous works, bringing judgment on those who |
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Ii Kings 18:4 by Chuck Smith | Chuck Smith discusses the significance of Hezekiah's actions in destroying the brazen serpent, which had become an object of worship rather than a symbol of God's deliverance. He e |
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New Discoveries by Arno Clemens Gaebelein | Arno Clemens Gaebelein preaches about the discovery of new records found, such as the achievements of Sennacherib and the ancient civilization of Ethiopia, which confirm certain pa |
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Heaven and Hell by C.H. Spurgeon | In this sermon, the preacher emphasizes the urgency of repentance and putting one's trust in Jesus. He warns that there is no security in earthly things and that everyone, regardle |
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Apostle's Doctrine - Part 5 by G.W. North | In this sermon, the speaker emphasizes the importance of living by faith and how it changes the basis of our lives. He highlights that we are not justified by our own efforts or wo |