II Kings 23:13 · Bible study
2 Kings 23:13 Commentary: Mount of Corruption
Hebrew · 8 what the commentators say
Meaning in one sentence
Why the Mount of Olives became 'the mount of corruption' and what Josiah's defilement of Solomon's high places means for reform and repentance.
Research Summary
- Meaning: Josiah defiles the idolatrous high places Solomon built for Ashtoreth, Chemosh, and Milcom on the Mount of Olives, renaming it the Mount of Corruption.
- Key words: 'high places' (bamot, cult platforms); 'defiled' (time, made unclean); 'mount of corruption' (har-hammashchith, wordplay on 'anointing'); 'Ashtoreth,' 'Chemosh,' 'Milcom' (foreign deities).
- Main debate: Whether 'mount of corruption' refers to the entire Mount of Olives or only its southern peak, and whether Josiah's defilement was new or a completion of Hezekiah's earlier iconoclasm.
- Theological theme: God's judgment on syncretism and the absolute demand for exclusive worship, even established customs must be torn down.
- Best use: Preaching on repentance, the danger of spiritual compromise, the courage to break long-standing patterns, and the thoroughness of authentic reform.
Translation Comparison
BSB Berean Standard Bible 2020
The king also desecrated the high places east of Jerusalem, to the south of the Mount of Corruption, which King Solomon of Israel had built for Ashtoreth the abomination of the Sidonians, for Chemosh the abomination of the Moabites, and for Milcom the abomination of the Ammonites.
WEB World English Bible 2000
The king defiled the high places that were before Jerusalem, which were on the right hand of the mountain of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon.
KJV King James Version 1769
And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.
ASV American Standard Version 1901
And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Sidonians, and for Chemosh the abomination of Moab, and for Milcom the abomination of the children of Ammon, did the king defile.
YLT Young's Literal Translation 1898
And the high places that are on the front of Jerusalem, that are on the right of the mount of corruption, that Solomon king of Israel had built to Ashtoreth abomination of the Zidonians, and Chemosh abomination of Moab, and to Milcom abomination of the sons of Ammon, hath the king defiled.
Darby Darby Bible 1890
And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had built for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.
Douay-Rheims Douay-Rheims Bible 1899
The high places also that were at Jerusalem, on the right side of the Mount of Offence, which Solomon, king of Israel, had built to Astaroth, the idol of the Sidonians, and to Chamos, the scandal of Moab, and to Melchom, the abomination of the children of Ammon, the king defiled.
Translations in other languages (10 available)
Asimismo profanó el rey los altos que estaban delante de Jerusalem, á la mano derecha del monte de la destrucción, los cuales Salomón rey de Israel había edificado á Astharoth, abominación de los Sidonios, y á Chêmos abominación de Moab, y á Milcom abominación de los hijos de Ammón.
Também profanou o rei os altos que estavam diante de Jerusalém, à direita do monte da destruição, os quais Salomão rei de Israel havia edificado a Astarote, abominação dos sidônios, e a Camos abominação de Moabe, e a Milcom abominação dos filhos de Amom.
Le roi souilla les hauts lieux qui étaient en face de Jérusalem, sur la droite de la montagne de perdition, et que Salomon, roi d’ Israël, avait bâtis à Astarté, l’ abomination des Sidoniens, à Kemosch, l’ abomination de Moab, et à Milcom, l’ abomination des fils d’ Ammon.
Auch die Höhen, die vor Jerusalem waren, zur Rechten am Berge des Verderbens, die Salomo, der König Israels, gebaut hatte der Asthoreth, dem Greuel von Sidon, und Kamos, dem Greuel von Moab, und Milkom, dem Greuel der Kinder Ammon, verunreinigte der König,
De hoogten ook, die vooraan Jeruzalem waren, dewelke waren ter rechterhand van de berg Mashith, die Salomo, de koning van Israel, voor Astoreth, het verfoeisel der Sidoniers, en voor Kamos, het verfoeisel der Moabieten, en voor Milchom, den gruwel der kinderen Ammons, gebouwd had, verontreinigde de koning.
E il re contaminò gli alti luoghi ch’erano dirimpetto a Gerusalemme, a destra del monte della perdizione, e che Salomone re d’Israele aveva eretti in onore di Astarte, l’abominazione dei Sidoni, di Kemosh, l’abominazione di Moab, e di Milcom, l’abominazione dei figliuoli d’Ammon.
Wyżyny także, które były przed Jeruzalem, i które były po prawej stronie góry Oliwnej, których był nabudował Salomon, król Izraelski, Astarotowi, obrzydłości Sydończyków, i Chamosowi, obrzydłości Moabczyków, i Melchomowi, obrzydłości synów Amm onowych, splugawił król.
И высоты, которые пред Иерусалимом, направо от Масличной горы, которые устроил Соломон, царь Израилев, Астарте, мерзости Сидонской, и Хамосу, мерзости Моавитской, и Милхому, мерзости Аммонитской, осквернил царь;
從前以色列 王 所羅門 在 耶路撒冷 前、 邪僻 山 右邊 為西頓人 可憎的神 亞斯她錄、摩押人 可憎的神 基抹、亞捫 人 可憎的神 米勒公 所 築 的邱壇，王 都污穢了，
And the high places before Jerusalem, on the south side of the mountain of destruction, which Solomon, king of Israel, had made for Ashtoreth, the disgusting god of the Zidonians, and for Chemosh, the disgusting god of Moab, and for Milcom, the disgusting god of the children of Ammon, the king made unclean.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 23:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse records a decisive moment in Josiah's reform: the defilement of the high places Solomon built for foreign deities on the Mount of Olives. The mountain is renamed the 'mount of corruption' (Hebrew: har-hammashchith), a deliberate wordplay. Clarke, Gill and the Cambridge Bible note that the Hebrew for 'anointing' (mishchah) was altered by one letter to mashchith (destruction/corruption), branding the site with its own spiritual legacy. Josiah's act of defilement, likely scattering bones or unclean objects on the altars (Gill), was more than demolition; it was a ritual cleansing that rendered the places permanently unusable. The verse draws a direct line from Solomon's compromise, which introduced these abominations into Judah (1 Kings 11:5, 7), to the final, thorough purging under a king who 'turned to the Lord with all his heart' (2 Kings 23:25). What is agreed: the mount is the Mount of Olives, the idols are those of neighboring nations, and Josiah's reform strikes at the root of centuries-old apostasy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Southern peak identification: Jamieson-Fausset-Brown, citing the three summits of the Mount of Olives, identifies the southernmost peak as the Mount of Corruption.
- Portion of the mountain: Cambridge Bible says 'a portion' of the Mount of Olives, not the entire ridge, was so named.
- Defilement vs destruction: JFB suggests Hezekiah destroyed the structures, so Josiah only defiled the site; others (Gill, Matthew Henry) imply Josiah's action included destruction.
- Symbolic wordplay: Clarke, Gill, and Cambridge agree the name change from mishchah to mashchith is a deliberate pun to memorialize the sin.
What is clear: Solomon built high places for foreign gods on the Mount of Olives, and Josiah's reform included defiling them to end their use permanently.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'mount of corruption' | All major commentaries agree it refers to the Mount of Olives, deliberately renamed to mark the idolatry that took place there. | Some identify it as the southernmost peak of the ridge (Jamieson-Fausset-Brown); others say it is a portion of the mountain (Cambridge Bible). The wordplay on 'anointing' vs 'destruction' is widely accepted. |
| Was Josiah's defilement new or a repeat? | Josiah's action was part of a nationwide reform aimed at removing all vestiges of idolatry. | Jamieson-Fausset-Brown argues Hezekiah had already destroyed the temples, so Josiah only defiled the site. Gill and Matthew Henry do not mention prior destruction, implying Josiah removed them for the first time. |
| Solomon's personal guilt | Solomon built these high places under the influence of his foreign wives, violating God's command (1 Kings 11:1, 8). | Traditions differ on whether Solomon repented before his death. Wesley's notes suggest the high places may have been rebuilt by later kings, so Solomon's responsibility is indirect. |
| Significance of naming the idols 'abominations' | The terms shiqquts (detestable thing) and toe'vah (abomination) express God's revulsion at idolatry. | Some emphasize that the same Hebrew words are used for ritual impurity (menstruation, pork). Others see them as specifically condemning the moral and covenant-breaking nature of worshiping other gods. |
Historical & Cultural Context
The 'mountain of corruption' is a ridge of the Mount of Olives, the hill east of Jerusalem spanning about two miles. Jewish tradition and most commentators identify it as the southernmost of three summits (Jamieson-Fausset-Brown). The name shift from 'Mount of Olives' (place of anointing) to 'Mount of Corruption' was a prophetic taunt: what was meant for holiness became a monument to betrayal.
Solomon built these high places late in his reign, under the influence of his foreign wives (1 Kings 11:1, 8). Each shrine was dedicated to a specific national deity: Ashtoreth (Astarte), the fertility goddess of the Sidonians; Chemosh, the warrior god of Moab (Numbers 21:29); and Milcom (or Molech), the Ammonite god associated with child sacrifice (2 Kings 23:10). These cults directly violated the first and second commandments.
By Josiah's time (late seventh century BC), the high places had stood for nearly 350 years. Earlier kings like Hezekiah had removed the physical structures (2 Kings 18:4); but the site remained a temptation, and later kings restored it. Josiah's reform was comprehensive: not content simply to tear down the altars, he 'defiled' them, filling the area with human bones, a contact-based impurity that kept the place from ever being used for worship again (2 Kings 23:14). The Chronicler adds that he 'sprinkled their dust on the graves of the common people' (2 Chronicles 34:5). This was deliberate, thorough, and final.
Textual Notes
The supplied commentaries note no significant textual variants for 2 Kings 23:13. The Masoretic Text is stable across manuscripts. The Vulgate's rendering Mons offensionis (Mount of Offence) is a translation choice, not a textual discrepancy, and it was adopted by later English versions (Douay).
Reception History
This verse has been cited in Christian and Jewish traditions as a warning against syncretism and the long-term consequences of royal compromise. The Vulgate translation 'Mount of Offence' entered English usage and appears in early modern maps of Jerusalem. Church fathers such as Jerome used the wordplay (mishchah/mashchith) as a moral lesson: what was intended for blessing becomes a curse when misused. In Reformation-era commentaries, the verse was applied to the need to purge churches of icons and practices that distracted from the gospel. Jewish tradition reads the defilement as a necessary act of chesed (covenant loyalty) that restored the sanctity of the land. This verse also undergirds the theological concept that repentance can address hereditary or institutional sin, a theme that has shaped Christian teaching on confession and reformation.
Preaching This Verse
Three-point outline
- The legacy of a wise man's failure. Solomon, the wisest king, built these altars. His compromise shows that spiritual maturity does not immunize from sin. The 'mount of corruption' memorializes how far a good beginning can stray.
- The reach of God's reform. Josiah's defilement uproots what Solomon planted. God can use a later generation to undo the damage of an earlier one. Repentance is not only personal; it can break patterns that lasted centuries.
- The thoroughness of cleansing. Defilement, acts that render something permanently unfit for use, is the opposite of consecration. Josiah does not just suppress idolatry; he ensures it cannot be revived. True reform must be this decisive.
Five-point outline
- Sin's footprints last beyond one lifetime (Solomon's high places remain for 300+ years).
- God does not abandon His people; He raises reformers like Josiah.
- Compromise with foreign gods always leads to corruption (Ashtoreth, Chemosh, Milcom all represent different cultural pressures).
- Cleansing is costly: Josiah defiles the high places with bones, making them ritually impure forever.
- The same God who judges idolatry also restores worship: after the purge, Josiah keeps the Passover (2 Kings 23:21, 23).
Illustration hooks
- A family buys a house that was once used for illegal activity. Even after the police leave, the smell and memories remain. A new owner might need to renovate, repaint, and renounce the space, not just ignore what happened.
- A town has an old monument that honors a shameful chapter. Citizens debate whether to remove it or keep it as a warning. Josiah's action is closer to removing and defiling: the site is marked as permanently unholy.
- Someone inherits a pattern of behavior from parents, short temper, materialism, addiction. Real change often requires not just stopping the behavior but replacing it with something opposite, making the old pattern impossible to restart.
Questions your congregation is asking
- Why does God hold an entire nation accountable for one king's sin from centuries earlier?
- If the high places were already destroyed by Hezekiah, why did Josiah need to defile them again?
- What 'high places' might we need to defile in our own lives or communities?
Leading a Discussion
This verse sits at the climax of Josiah's reforms. The mention of Solomon by name connects the current cleansing to a foundational failure. Idolatry does not die with time; it lingers until someone actively destroys its hold. Josiah's defilement of the high places shows that repentance sometimes requires us to make a decisive break, even with things we did not build.
Discussion questions
- What do you notice about the way the verse names the deities (Ashtoreth, Chemosh, Milcom) and their description as 'abomination'? Why be so specific?
- The 'mount of corruption' is a play on 'mount of Olives.' What does renaming a place tell you about how the Bible views the history of that spot?
- Why do you think the writer holds Solomon responsible, even though he died centuries before Josiah? What does that say about the lasting impact of a leader's choices?
- Josiah defiles the high places rather than simply destroying them. What is the difference, and why does it matter?
- In your own life, are there patterns or places that need not only removal but actual defilement, actions that make a return impossible?
- Where else in Scripture do you see God using a later generation to undo the sins of an older one? How does that give hope for seemingly entrenched problems?
- How can a church community help each other identify 'high places' that subtly compromise faithfulness today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 21:29 | Woe to you, Moab! You are undone, people of Chemosh! He has given his sons as fugitives, and his daughters into captivity, to Sihon king of the Amorites. |
| Judges 2:13 | They abandoned Yahweh, and served Baal and the Ashtaroth. |
| Judges 10:6 | The children of Israel again did that which was evil in Yahweh’s sight, and served the Baals, the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the children of Ammon, and the gods of the Philistines. They abandoned Yahweh, and didn’t serve him. |
| Judges 11:24 | Won’t you possess that which Chemosh your god gives you to possess? So whoever Yahweh our God has dispossessed from before us, them will we possess. |
| I Samuel 7:4 | Then the children of Israel removed the Baals and the Ashtaroth, and served Yahweh only. |
| I Samuel 12:10 | They cried to Yahweh, and said, ‘We have sinned, because we have forsaken Yahweh and have served the Baals and the Ashtaroth; but now deliver us out of the hand of our enemies, and we will serve you.’ |
| I Kings 11:5 | For Solomon went after Ashtoreth the goddess of the Sidonians, and after Milcom the abomination of the Ammonites. |
| I Kings 11:7 | Then Solomon built a high place for Chemosh the abomination of Moab, on the mountain that is before Jerusalem, and for Molech the abomination of the children of Ammon. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the mount of Olives was originally called the Mount of Unction, but Scripture changed its name to the Mount of Corruption because it was used for idolatrous worship. He highlights that the same shift appears in the name of Ashtoreth, which was also corrupted by pagan practice.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that this hill earned the name "mount of corruption" because of the idol temples built there. The Vulgate calls it "Mons offensionis," or Mount of Offence, and the Hebrew word can also mean "destruction," pointing to the ruinous results that followed Solomon's introduction of idolatry through his foreign wives.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that even Solomon, Israel's wisest king, built these idolatrous high places. Josiah's defiling them reverses that ancient sin, showing that no royal precedent, however revered, can make idol worship acceptable before God.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the Mount of Olives as the "mount of corruption," a name given by a slight Hebrew letter change to mock the idolatry once practiced there. He notes the high places Solomon built for pagan gods stood on the southern side of this mountain, and Josiah defiled them by throwing unclean things onto them.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the Mount of Corruption as the central summit of the Mount of Olives, with the right hand peak being the southernmost. He proposes Josiah did not demolish the idol temples there, but only defiled them, because Hezekiah had already torn them down. Josiah's act removed any lingering superstitious reverence for the site.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes Josiah's thoroughness in treating idolatry as utterly contemptible, not merely removing it but grinding it to powder and casting it onto graves. He notes that Josiah defiled the very places and objects of false worship, showing that sin must be detested and erased without a trace.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the "mount of corruption" is the Mount of Olives, infamous for its idolatry. The altars are called Solomon's not because they were his original ones, but because they were built in the same place and for the same purpose, leaving a lasting shame on his name. The "abomination" is the idol itself, both detestable and making its worshippers detestable to God.