1 Kings 15:13

1Ki 15:13 And also Maachah his mother, even her he removed from [being] queen, because she had made an idol in a grove; and Asa destroyed her idol, and burnt [it] by the brook Kidron.

Ver. 13. From being queen.] Queen regent, or queen mother at least. Ne Domina esset, so the Tigurine; ne princeps esset in sacris Priapi, so the Vulgate; ne esset Augusta, so Junius; ne esset sacerdotissa prima, so others.

Because she had made an idol.] Heb., A horrible ugly thing, which some say was the picture of Priapus, others of Pan; others hold it to have been Idolum turpissimum a matre ad cultum Veneris institutum, a most filthy idol, set up in honour of Venus.

And Asa destroyed her idol.] Heb., Cut off, deheaded it, as the expression is in Hos 10:2.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 15:13. Her he removed from being queen — He took from her either the name and authority of queen regent, which she, having been Rehoboam’s wife, and Abijam’s mother, took to herself during Asa’s minority, or the dignity of the queen-mother, and those guards, or instruments of power, which she had enjoyed and misemployed. She had made an idol — Hebrew, a terror, or horror, that is, a horrible idol; which, it may be, is so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron — That when it was burned to powder, it might be thrown into the water, and be unfit for any use.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Neither kindred nor authority ought to be regarded, when they blaspheme God, and become idolaters, but must be punished.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

also Maachah his mother, even her he removed from being queen--The sultana, or queen dowager, was not necessarily the king's natural mother (see Kg1 2:19), nor was Maachah. Her title, and the privileges connected with that honor and dignity which gave her precedency among the ladies of the royal family, and great influence in the kingdom, were taken away. She was degraded for her idolatry.

because she had made an idol in a grove--A very obscene figure, and the grove was devoted to the grossest licentiousness. His plans of religious reformation, however, were not completely carried through, "the high places were not removed" (see Kg1 3:2). The suppression of this private worship on natural or artificial hills, though a forbidden service after the temple had been declared the exclusive place of worship, the most pious king's laws were not able to accomplish.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. She had made an idol in a grove] The original word, מפלצת miphletseth, is variously understood. I shall give its different views in the versions:-

"Besides, he removed his mother Maacha from being chief in the sacred rites of Priapus, and in his grove which she had consecrated." - VULGATE.

"And Ana, [other copies Maacha,] he removed from being governess, because she had made an assembly in her grove." - SEPTUAGINT.

"Moreover, he deprived Maacha, his mother, of her own magnificence, because she had celebrated a solemnity to her own worship." - SYRIAC.

"And even Maacha, his mother, he removed from the kingdom, because she had made an idol in a grove." - CHALDEE.

"Besides, he removed Maacha, his mother, from her kingdom, because she had made a high tree into an idol." - ARABIC.

"Also he removed Maacha, his mother, from the kingdom, because she had made a horrible statue; and our rabbins say that it was called מפלצת miphletseth, because מפליא ליצנותא maphli leytsanutha, it produced wonderful ridicule; for she made it ad instar membri virilis, and she used it daily." - RABBI SOLOMON JARCHI.

From the whole, it is pretty evident that the image was a mere Priapus, or something of the same nature, and that Maachah had an assembly in the grove where this image was set up, and doubtless worshipped it with the most impure rites. What the Roman Priapus was I need not tell the learned reader; and as to the unlearned, it would not profit him to know. Maachah was most likely another Messalina; and Asa probably did for his mother what Claudius did for his wife.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) An idol in a grove.—The original word for “idol”—peculiar to this passage and its parallel (2Ch_15:16)—appears to signify a “horrible abomination” of some monstrous kind; and instead of “in a grove,” we should read “for an asherah,” the wooden emblem of the Canaanitish deity (on which see 1Ki_14:22). There seems little doubt that some obscene emblem is meant, of the kind so often connected with worship of the productive powers of nature in ancient religions, substituted as a still greater abomination for the ordinary asherah. Clearly the act of Maachah was one of so flagrant a kind, that Asa took the unusual step, on which the historian here lays great stress, of degrading her in her old age from her high dignity, besides hewing down her idol, and burning it publicly under the walls of Jerusalem.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. And also Maachah] Here, as above, the LXX. has Ana.

his mother, even her he removed] The R.V. omits ‘even her’. The Hebrew has this construction, but it is Hebrew, not English, though like several other Hebrew idioms, it has become accepted, through the influence of the A. V.

from being queen] i.e. From the influential position of queen mother. The title is not the usual word for ‘queen’ but one which implies special authority and influence.

she had made an idol in a grove] R.V. ‘had made an abominable image for an Ashêrah.’ The word which the A.V. renders ‘idol’ is one of the numerous terms which the Hebrew language applied to the objects of idolatrous worship. It is cognate with words which signify ‘horror,’ ‘trembling,’ ‘fearfulness,’ and indicates an erection which was likely to excite such feelings. On ‘Ashêrah,’ which is used sometimes for the goddess, sometimes for the idol set up to represent her, see above on 1Ki_14:15.

and Asa destroyed her idol] R.V. cut down her image. The verb indicates the manner of the destruction, and shews that the image was such that it could be cut down as you would cut down a tree. Hence most likely it was of wood, for in the next clause we find that it was burnt.

by the brook Kidron] This was rather a valley or torrent bed, which became a stream in the time of rain. It was close to Jerusalem, lying between the city and the mount of Olives. The name is connected with several events which mark it as a spot of evil fame. Beside the burning there of these idols, it was at this place that Athaliah was put to death (2Ki_11:16), and hither in after times many impure objects of worship and abominations were brought to be destroyed (2Ki_23:4; 2Ki_23:6; 2Ki_23:12; 2Ch_29:16; 2Ch_30:14).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, and the treasures of the king's house,.... What was left untaken away by Shishak king of Egypt, Kg1 14:26, or what he had put there dedicated by his father and himself, Kg1 15:15 and be they either, they were not to be taken, especially the treasures of the house of the Lord, and put to profane use, and particularly to such bad purposes as these were:

and delivered them into the hands of his servants: to be disposed of as next directed:

and King Asa sent them to Benhadad the son of Tabrimon, the son of Hezion king of Syria, that dwelt at Damascus; according to some chronologers (w), Hezion, the grandfather of this Benhadad, is the same with Rezon the first king of Damascus, Kg1 11:23, who was succeeded by Tabrimon, and he by Benhadad:

saying: as follows.

(w) Usher. Annal. A. M. 3064. Marsham. Canon. Chron. Seculum 13. p. 346.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Asa degraded Maachah from the rank and state of queen-mother.

The word translated “idol” both here and in the parallel passage (marginal reference), does not occur elsewhere in Scripture. It is derived from a root signifying “fear” or “trembling,” and may perhaps best be understood as “a fright, a horror.” Such a name would seem best to apply to a grotesque and hideous image like the Phthah of the Egyptians. She made it to serve in lieu of the ordinary “grove” - asherah, or idolatrous emblem of Astarte (Exo 34:13 note). Asa cut it down, for like the usual “asherah,” Maachah’s “horror” was fixed in the ground.

And burnt it at the brook Kidron - Similarly Josiah, when he removed Manasseh’s “grove” - asherah - from the house of the Lord, brought it out to the brook Kidron, and burned it there. The object probably was to prevent the pollution of the holy city by even the ashes from the burning.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Priapus. He would not spare such abominations in his own family. (Menochius) He took from his mother the direction of the palace, (Vatable) and her guards. (Grotius) --- Hebrew, "even her he removed from being queen, because she had made a Miphlatstah." (Haydock) --- Septuagint render this term a synod, "meeting," or something shameful; also a cavern, or den; and in Paralipomenon, the "idol" Astarte. St. Jerome also gives different meanings; so that the precise import is not well known. Most people translate, "a scarecrow;" (Calmet) terriculum. In the gardens of Greece and or Rome, the figure of Priapus was set up (Du Hamel) to frighten thieves and birds away. Inde ego furum aviumque

Maxima formido. (Horace, Sat. l. 8.)

Others understand that Pan, another frightening idol, is here meant; (Castalion) or the abominations of Phallus and Ithyphallus, derived from the same Hebrew word. (Seldon) --- As the goddess Astarte, or Asera, "the grove," here the object of adoration, was the wife of Adonis, it is probable, that the same obscenities were carried in triumph, as Herodotus (ii. 28., and 49.) specifies in the description of the festival of Bacchus, celebrated by the Egyptians. --- To him. Protestants, "She had made an idol in the grove." Hebrew also, "to Asera; and Asa destroyed her idol, (miphlatstah) and burnt it." (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Her he removed from being queen, i.e. he took from her either the name and authority of queen-regent, which she, having been Rehoboam’s wife, and Abijam’s mother, took to herself during Asa’s minority, and abused to the patronage of idolatry; or the dignity of the queen-mother, and those guards, or other ensigns of honour, or instruments of power, which, as such, she had enjoyed and misemployed. Otherwise,

he removed her from the queen, i.e. from his wife, that she might not be infected by her, and afterwards infect his children; which was a prudent and necessary care, for the prevention of so great and public a mischief.

An idol, Heb. a terror, or horror, i.e. a horrible idol; which it may be so called, either because all idols, though for a season they please, yet in the end will bring dreadful effects upon their worshippers; or because this was an idol of a more horrible or terrible shape, more abominable than ordinary, and not to be seen without horror; whether it was that filthy idol, called Priapus, which was commonly placed in groves or gardens; or Pan, or some other heathen god, to whose service she in a special manner devoted herself.

Burnt it by the brook Kidron; that when it was burnt to powder, it might be thrown into the water, and be unfit for any use. See Exo 32:20; Deu 12:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. Queen — “There can be no queen-consort where there is more than one wife; and, in the East, where there is no more than one, she is not a queen, she is simply the zan-i-shah, ‘the king’s wife’ — that is all. There is, however, in most cases, some one in the harem who, on one account or another, is recognised as the chief lady. There was one whose claim to be chief lady, or queen, was superior to all others, and that was the MOTHER of the king. The prevalent usage of the East assigns the first rank in every household not to the wife of the master, but to his mother, to whom the wife merely becomes another daughter. And so the rank of ‘the king’s mother’ was the nearest approach to the rank and dignity of a non-regnant queen.” — Kitto. A close analogy is supposed to be in the Sultana Walide, in the Ottoman empire.

She had made an idol in a grove — Rather, she made a horrible statue to Asherah. On Asherah, see note at 1Ki_14:15. The word מפלצת, here rendered idol, means something horrible or terrible. Furst, after some of the Rabbins, regards it as the name of a Phallus-statue, erected to the goddess Asherah, and a symbol of the procreative power of nature. Whatever its form and its symbolism, it was an idol set up in honour of a licentious goddess and a foul system of worship, and, therefore, a horrible thing for a mother in Israel to make.

Burnt it — As Moses did the golden calf. Exo_32:20. So this idol of Maachah, like the calf at Sinai, was probably made of wood, and covered over with gold.

Kidron — which runs through the deep valley beneath the walls of Jerusalem on the east. See note on 2Sa_15:23.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And also Maachah his mother, oven her he removed from being queen Rather, queen-mother. Gebiruh, as already pointed out on ch. 2:19, answers to the Sultana Valide. The Vulgate reads, Ne esset princeps in sacris Priapi. Wordsworth reminds us of the position which the queen-mother Atossa holds in the Persae (vers. 159-850). A queen consort is hardly possible in a polygamous household; see Kitto, 4:177 because Heb. which, as in ver. 5 she had made all idol txlpmi from l terruit, signifies an object of fear, formido not pudendum, a thing of shame, as the Rabbis and others have held, i.e., a phallic image (simulacrum obscoenum, Jerome), but horrendum. The devout Jew could not but regard such objects with horror in a grove Heb. for (i.e., to serve as) an Asherah. See note on, 1Ki_14:15, 1Ki_14:23. Asherah is not the name of the goddess= (Astarte) as Wordsworth thinks, but of the image, and Asa destroyed Marg. cut off, Heb. simply cut, which here must mean cut down. The image was, no doubt, planted erect in the ground her idol horror, as above, and burnt it this shows that it was made of wood by the brook Kidron. Cf. Exo_32:20. Here, as in, 1Ki_17:3 (where see note) our translators have been unable to adhere strictly to the original in the brook," etc., from not knowing that lj"n," which primarily means "brook," also means" watercourse," wady. It is probable that the brook was at this time flowing, and that the ashes of the wooden Asherah were cast into it; but the burning also took place in the Wady, or valley. We read of another similar burning in 2Ki_23:4, 2Ki_23:6; but in this ease the ashes were either carried to Bethel or cast upon the graves, to defile them. It is a fair inference that on this latter occasion the Kedron was dry. The valley, "the fields of the Kedron" (ver. 4 l.c. ), is conveniently placed for such a purpose.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He removed - He took from her either the name and authority of queen regent, which she, having been Rehoboam's wife, and Abijam's mother, took to herself during Asa's minority; or, the dignity of the queen mother, and those guards, or instruments of power, which she had enjoyed and misemployed. An Idol - Hebrew. a terror, or horror, that is, an horrible idol; which it may be so called, because it was of a more terrible shape than ordinary, and not to be seen without horror. Kidron - That when it was burnt to powder, it might be thrown into the water, and be unfit for any use.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

He removed from her position of authority. From being queen.

For she had made a fearful image. Our Rabbis stated [that מפלצת is a combination of] מפליא ליצונתא [=extreme lasciviousness]. She made for it a phallic symbol, and she would copulate with it every day.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.