II Kings 23:6 · Bible study
2 Kings 23:6 Commentary: Total Removal of the Asherah
Hebrew · 8 what the commentators say
Meaning in one sentence
Why did Josiah grind the Asherah to dust and cast it on common graves? A study on the finality of idol removal.
Research Summary
- Meaning: Josiah completely destroys and dishonors the Asherah, leaving no possibility for its revival.
- Key words: Asherah (H0842), a sacred pole of a Canaanite goddess; Kidron, the valley of refuse; daqaq (H1854), to crush to powder; dust (aphar, H6083), fine, useless remains.
- Main debate: Whether “graves of the common people” refers to ordinary poor burials or specifically to graves of idolaters (2 Chron 34:4).
- Theological theme: The call for total removal of idolatry and the link between hearing God’s Word and decisive action.
- Best use: A vivid example of repentance that goes beyond surface‑level change to complete eradication of sin’s hold.
Translation Comparison
BSB Berean Standard Bible 2020
He brought the Asherah pole from the house of the LORD to the Kidron Valley outside Jerusalem, and there he burned it, ground it to powder, and threw its dust on the graves of the common people.
WEB World English Bible 2000
He brought out the Asherah from Yahweh’s house, outside of Jerusalem, to the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast its dust on the graves of the common people.
KJV King James Version 1769
And he brought out the grove from the house of the Lord, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and stamped it small to powder, and cast the powder thereof upon the graves of the children of the people.
ASV American Standard Version 1901
And he brought out the Asherah from the house of Jehovah, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast the dust thereof upon the graves of the common people.
YLT Young's Literal Translation 1898
And he bringeth out the shrine from the house of Jehovah to the outside of Jerusalem, unto the brook Kidron, and burneth it at the brook Kidron, and beateth it small to dust, and casteth its dust on the grave of the sons of the people.
Darby Darby Bible 1890
And he brought out the Asherah from the house of Jehovah, outside Jerusalem, to the torrent of Kidron, and burned it at the torrent of Kidron, and stamped it small to powder, and cast the powder upon the graves of the children of the people.
Douay-Rheims Douay-Rheims Bible 1899
And he caused the grove to be carried out from the house of the Lord, without Jerusalem, to the valley of Cedron, and he burnt it there, and reduced it to dust, and cast the dust upon the graves of the common people.
Translations in other languages (10 available)
Hizo también sacar el bosque fuera de la casa de Jehová, fuera de Jerusalem, al torrente de Cedrón, y quemólo en el torrente de Cedrón, y tornólo en polvo, y echó el polvo de él sobre los sepulcros de los hijos del pueblo.
Fez também tirar o bosque fora da casa do SENHOR, fora de Jerusalém, ao ribeiro de Cedrom, e queimou-o no ribeiro de Cedrom, e tornou-o em pó, e lançou o pó dele sobre os sepulcros dos filhos do povo.
Il sortit de la maison de l’ Éternel l’idole d’Astarté, qu’ il transporta hors de Jérusalem vers le torrent de Cédron; il la brûla au torrent de Cédron et la réduisit en poussière, et il en jeta la poussière sur les sépulcres des enfants du peuple.
Und ließ das Ascherabild aus dem Hause des HERRN führen hinaus vor Jerusalem an den Bach Kidron und verbrannte es am Bach Kidron und machte es zu Staub und man warf den Staub auf die Gräber der gemeinen Leute.
Hij bracht ook het beeld van het bos uit het huis des HEEREN weg, buiten Jeruzalem, tot de beek Kidron, en verbrandde het aan de beek Kidron, en vergruisde het tot stof; en hij wierp het stof daarvan op de graven der kinderen des volks.
Trasse fuori dalla casa dell’Eterno l’idolo d’Astarte, che trasportò fuori di Gerusalemme verso il torrente Kidron; l’arse presso il torrente Kidron, lo ridusse in cenere, e ne gettò la cenere sui sepolcri della gente del popolo.
Kazał też wynieść gaj święcony z domu Pańskiego precz z Jeruzalemu ku potokowi Cedron, a spalił go u potoku Cedron, i starł go w proch, a popiół jego rozmiotał na groby synów onegoż ludu.
и вынес Астарту из дома Господня за Иерусалим к потоку Кедрону, и сжег ее у потока Кедрона, и истер ее в прах, и бросил прах ее на кладбище общенародное;
又從耶和華 殿裡 將 亞舍拉 搬 到 耶路撒冷 外 汲淪 溪 邊焚燒，打碎 成灰，將 灰 撒 在 平 民 的墳上；
And he took the Asherah from the house of the Lord, outside Jerusalem to the stream Kidron, burning it by the stream and crushing it to dust, and he put the dust on the place where the bodies of the common people were put to rest.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 23:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Josiah’s actions in this verse represent a deliberate, systematic destruction of the Asherah, the sacred pole or image of the Canaanite goddess that had been placed in the temple itself (2 Kings 21:7). The sequence, bringing it out of the temple, burning it, crushing it to dust, and throwing the dust on common graves, mirrors Moses’ treatment of the golden calf in Exodus 32:20 and Deuteronomy 9:21, showing that Josiah intended total eradication. The Kidron Valley, where temple refuse and filth from sacrifices were dumped (Gill, Cambridge Bible), further emphasized the contempt shown to the idol. On the graves of the common people, most commentators see this as an added humiliation: the poorest graves, not rock‑hewn tombs, were located in or near the Kidron, and casting the dust there ensured the Asherah could never be recovered or used again. Some note that 2 Chronicles 34:4 says the dust was scattered on the graves of those who had sacrificed to the idols, but the Chronicler may be interpreting the event rather than correcting it (Jamieson‑Fausset‑Brown). The act thus signifies that the idolatry had to be completely removed from the land, even to the point of desecrating its remains.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: That Josiah intended the total destruction and permanent dishonoring of the Asherah, leaving no possibility for its revival.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Asherah | It was a carved wooden pole or image representing the goddess Asherah, placed in the temple by Manasseh (2 Kings 21:7). Commentators call it a ‘grove’ or ‘shrine’ in older translations. | Some see it as a living tree (Gill) while most believe it was an artificial cult object. |
| Significance of the Kidron Valley | Kidron was the valley east of Jerusalem where temple refuse, ashes, and filth were discarded, a place of ritual uncleanness. | No significant debate; all sources agree on its function as a disposal site. |
| Meaning of casting dust on graves | The act was a final humiliation and precaution against any recovery of the idol. | Whether the graves were those of common people generally (Cambridge, Gill) or specifically of idolaters (2 Chronicles 34:4; Jamieson‑Fausset‑Brown). Cambridge calls the latter ‘very improbable.’ |
| Parallells to other texts | Josiah’s actions deliberately echo Moses’ treatment of the golden calf (Exodus 32:20; Deuteronomy 9:21). | None; this is a well‑established parallel. |
Historical & Cultural Context
The Asherah (H0842) was a wooden pole or stylized tree representing the Canaanite goddess Asherah, often associated with Baal worship (Judges 3:7; 1 Kings 16:33). Under King Manasseh, an engraved image of Asherah had been placed in the temple itself (2 Kings 21:7), a direct violation of the command to worship only Yahweh. Josiah’s reform, sparked by the discovery of the Book of the Covenant (2 Kings 22, 23), aimed to purge every trace of foreign worship from Judah. The Kidron Valley, east of Jerusalem, was a natural dumping ground for refuse and the ashes of sacrifices, a place already used to dispose of the vessels of Baal earlier in the reform (2 Kings 23:4). By burning the Asherah there, Josiah ensured it was removed from the holy city and turned to ash. The verb daqaq (H1854) means to crush or pulverize, the same verb used of the golden calf in Exodus 32:20. Grinding it “to dust” (aphar, H6083) made the object unrecognizable and useless. The graves of the “common people” (beney ha’am) were simple burials for those who could not afford rock‑cut tombs, often located on hillsides or in shallow pits (Cambridge Bible). Casting the dust on these graves was a final act of contempt: the idol’s remains would be trampled and forgotten, never to be reverenced again.
Textual Notes
The consulted sources note no significant textual variants for 2 Kings 23:6. The main difference between translations is the rendering of the Asherah: KJV, ASV, and Geneva call it “the grove,” while modern versions (WEB, BSB) use “Asherah pole.” This reflects translation choices, not a manuscript disagreement.
Reception History
Throughout church history, 2 Kings 23:6 has been cited as a model for thorough reformation. Early church fathers like Jerome referenced Josiah’s zeal in arguing against the retention of pagan symbols. During the Reformation, figures such as Calvin and Luther appealed to this passage to justify the removal of images from churches, seeing it as an example of what obedience to God’s law requires. In modern times, it is preached as a call to identify and eliminate ‘idols’, whether physical objects or cultural compromises, that have been allowed to occupy places of honor. The verse also appears in discussions of the proper disposal of objects associated with false worship, encouraging believers to take sin seriously and to leave no room for its return.
Preaching This Verse
Three-point outline
- Removal from sacred space: Josiah brings the Asherah out of Yahweh’s house. Before any reform, the idol must be taken from where it does not belong. (v. 6a)
- Total destruction (burn + crush): Fire consumes the wood; grinding reduces it to dust. Nothing is left to salvage or rebuild. (v. 6b)
- Final dishonor (grave dust): The dust is thrown on the graves of the common people, a clear message that this idol is not only gone but permanently disgraced. (v. 6c)
Five-point outline
- Identification: The king identifies the Asherah as an enemy of God, despite its presence in the temple.
- Expulsion: He has it carried outside Jerusalem, breaking its connection to sacred ground.
- Burning: Fire destroys its form and makes it charcoal, a sign of God’s judgment.
- Pulverizing: Grinding it to dust ensures nothing remains that could be used again.
- Scattering on graves: The final act consigns the idol to dishonor and obscurity, preventing any future veneration.
Illustration hooks
- Deep cleaning a house, After a hoarder moves out, the family not only removes the clutter but also scrubs every surface and repaints. Josiah’s reform is the spiritual equivalent of that deep cleaning.
- Breaking a phone’s SIM card, Someone addicted to a harmful app doesn’t just delete the app; they pull out the SIM card, smash it, and throw it in the trash. That’s what Josiah does, he makes recovery impossible.
- Tearing down a billboard, A town removes a billboard for a strip club. But Josiah goes further: he grinds the boards into sawdust and spreads it on the town dump. The message is final.
Questions your congregation is asking
- Does this mean I need to destroy every object connected with my past sins?
- Is it wrong to feel this kind of anger toward an object that led someone astray?
- What about idols that aren’t physical, like money or status, how do we “grind those to dust”?
Leading a Discussion
This verse is part of a larger narrative of repentance and reform. As you read 2 Kings 23:6, notice the intensity of Josiah’s actions: he does not merely remove the Asherah, he systematically destroys every trace of it. This invites us to consider what it means to deal decisively with sin and compromise in our own lives.
Discussion questions
- Observation: List every action Josiah takes with the Asherah. What pattern do you see?
- Interpretation: Why do you think Josiah burned the Asherah at the Kidron Valley rather than just tossing it away?
- Interpretation: The dust was cast on the graves of the common people. What message does that send about the idol? How does 2 Chronicles 34:4 add another layer?
- Cross-reference: Compare with Exodus 32:20 and Deuteronomy 9:21. What does the repetition of this pattern tell us about God’s standard for dealing with idolatry?
- Application: What are some “Asherah poles” in our culture, things that have crept into places of honor and need to be removed thoroughly?
- Application: Josiah’s reform came after hearing God’s Word. How does Scripture still act as a catalyst for change?
- Application: Is there anything in your life that you have only “set aside” but not fully destroyed? What step could you take this week?
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)
| Exodus 32:20 | He took the calf which they had made, and burned it with fire, ground it to powder, and scattered it on the water, and made the children of Israel drink it. |
| Deuteronomy 7:25 | You shall burn the engraved images of their gods with fire. You shall not covet the silver or the gold that is on them, nor take it for yourself, lest you be snared in it; for it is an abomination to Yahweh your God. |
| Deuteronomy 9:21 | I took your sin, the calf which you had made, and burned it with fire, and crushed it, grinding it very small, until it was as fine as dust. I threw its dust into the brook that descended out of the mountain. |
| Judges 3:7 | The children of Israel did that which was evil in Yahweh’s sight, and forgot Yahweh their God, and served the Baals and the Asheroth. |
| I Kings 14:23 | For they also built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree. |
| I Kings 16:33 | Ahab made the Asherah; and Ahab did more yet to provoke Yahweh, the God of Israel, to anger than all the kings of Israel who were before him. |
| II Kings 10:27 | They broke down the pillar of Baal, and broke down the house of Baal, and made it a latrine, to this day. |
| II Kings 21:7 | He set the engraved image of Asherah that he had made in the house of which Yahweh said to David and to Solomon his son, “In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever; |
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
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke clarifies that the phrase "the grove" actually refers to the idol Asherah, not a literal garden. He also takes "the graves of the children of the people" to mean the burial place of the common people, a plain explanation of what the text meant to its first readers.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes the deliberate choice of common graves, not rock-hewn tombs, to receive the idol's dust. This was an act of disgrace: ordinary burials were shallow and vulnerable to wild beasts, making the site unfit for any remnant of honor.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that Josiah's method of destruction was deliberately thorough and contemptuous. By burning the grove, grinding it to powder, and scattering it on common graves, he not only removed the idol but defiled it with the uncleanness of the dead, showing total abhorrence for the object.
Gill's Exposition of the Bible Baptist 1748
Gill identifies the grove not as a literal grove of trees but as the carved image of the idol Ashtoreth. He notes that Josiah burned it, ground it to powder like Moses did the golden calf, and scattered the powder on graves to show contempt for the idol and reproach the deceased idolaters, deterring others from their sin.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the "grove" as the Asherah pole, noting its history: Manasseh set it up, later removed it after repenting, but his son Amon restored it. Josiah destroyed it completely, burning the wood and grinding the metal to powder. The ashes were scattered on the graves of those who had sacrificed to idols, not just the common dead.
Lange's Commentary Reformed 1857
Lange insists that the book found in the temple was the complete Pentateuch, not Deuteronomy alone, and that its rediscovery was a providential act of preservation. He defends the Kings account as chronologically accurate, with Josiah's sweeping reforms following the discovery and covenant renewal. This reading rejects critical theories that the book was a late forgery.
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 specifies that the phrase refers not to the nation as a whole but to the idolatrous people within it, a distinction he says is confirmed by the parallel account. His point narrows the intended group, separating the idolaters from the faithful.