2 Reis 18:4

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 Reis 18:22, and the fuller account in 2 Crônicas 29:3.)

Brake the images. — Shattered the pillars (1 Reis 14:23; Oséias 3:4; 2 Crônicas 14:2).

The groves. — Heb., the Asherah. It should probably be plural, the Asherim, as in 2 Crônicas 31:1, and all the versions here. (See Note on 2 Reis 17:16.)

Brake in pieces the brasen serpent that Moses had made. — The attempt of Bähr 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 Números 21:4, and the allusion to the fiery serpents in Deuteronômio 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 Græco-Roman myth of Æsculapius. 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’hôsheth, “brass,” or “copper;” but it may really be formed from nâ‘hâsh, “serpent,” and denote “great serpent” rather than “brass-god.” (Comp. the term Leviathan, Jó 3:8.) Further, although the word is certainly not a compound of nĕ‘hôsheth, “copper,” and tân (i.e., tannîn), “serpent,” this may have been the popular etymology of the word. (Comp. the proper name, Nehushta, 2 Reis 24:8.)