II Kings 23:7 · Bible study
2 Kings 23:7 Commentary: Male Shrine Prostitutes in the Temple
Hebrew · 8 what the commentators say
Meaning in one sentence
Explore the meaning of the kedeshim (male cult prostitutes) in Yahweh's house and Josiah's reform against syncretistic worship.
Research Summary
- Meaning: Josiah destroyed the structures used by male temple prostitutes and stopped women from weaving hangings for Asherah, purging syncretistic worship from the temple.
- Key words: Kedeshim (male cult prostitutes), batim (houses/tents/hangings), Asherah (Canaanite goddess).
- Main debate: Whether the “houses” were literal buildings or tent-like shrines, and whether the hangings were curtains for the prostitutes or garments for the idol.
- Theological theme: The incompatibility of idolatry and sexual exploitation with worship of the holy God; reform requires decisive action.
- Best use: As a case study in the cost of covenant faithfulness and the need to examine hidden areas of compromise in corporate worship.
Translation Comparison
BSB Berean Standard Bible 2020
He also tore down the quarters of the male shrine prostitutes that were in the house of the LORD, where the women had woven tapestries for Asherah.
WEB World English Bible 2000
He broke down the houses of the male shrine prostitutes that were in Yahweh’s house, where the women wove hangings for the Asherah.
KJV King James Version 1769
And he brake down the houses of the sodomites, that were by the house of the Lord, where the women wove hangings for the grove.
ASV American Standard Version 1901
And he brake down the houses of the sodomites, that were in the house of Jehovah, where the women wove hangings for the Asherah.
YLT Young's Literal Translation 1898
And he breaketh down the houses of the whoremongers that are in the house of Jehovah, where the women are weaving houses for the shrine.
Darby Darby Bible 1890
And he broke down the houses of the sodomites, which were in the house of Jehovah, where the women wove tents for the Asherah.
Douay-Rheims Douay-Rheims Bible 1899
He destroyed also the pavilions of the effeminate, which were in the house of the Lord, for which the women wove as it were little dwellings for the grove.
Translations in other languages (10 available)
Además derribó las casas de los sodomitas que estaban en la casa de Jehová, en las cuales tejían las mujeres pabellones para el bosque.
Além disso derrubou as casas dos sodomitas que estavam na casa do SENHOR, nas quais teciam as mulheres tendas para o bosque.
Il abattit les maisons des prostitués qui étaient dans la maison de l’ Éternel, et où les femmes tissaient des tentes pour Astarté.
Und er brach ab die Häuser der Hurer, die an dem Hause des HERRN waren, darin die Weiber wirkten Häuser für die Aschera.
Daartoe brak hij de huizen der schandjongens af, die aan het huis des HEEREN waren, alwaar de vrouwen huisjes voor het beeld van het bos weefden.
Demolì le case di quelli che si prostituivano, le quali si trovavano nella casa dell’Eterno, e dove le donne tessevano delle tende per Astarte.
Zburzył też domy Sodomczyków, które były w domu Pańskim, kędy niewiasty tkały opony do gaju poświęconego.
и разрушил домы блудилищные, которые были при храме Господнем, где женщины ткали одежды для Астарты;
又拆毀 耶和華 殿裡 孌童 的屋子，就是 婦女 為亞舍拉 織 帳子 的屋子，
And he had the houses pulled down of those who were used for sex purposes in the house of the Lord, where women were making robes for the Asherah.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 23:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse records Josiah's destruction of structures within the temple precincts used by male cult prostitutes (kedeshim), alongside women weaving hangings for Asherah. Adam Clarke notes that the Hebrew word kedeshim means “consecrated persons,” a euphemism for those involved in ritual prostitution. The Cambridge Bible points out that the text plainly says these abominations were in Yahweh's house, not merely nearby. Gill's Exposition observes that the word for “hangings” (Hebrew batim) literally means “houses,” likely referring to tent-like shrines or curtains for idolatrous worship. Jamieson-Fausset-Brown connects these to the “booths of the young women” mentioned elsewhere (2 Kings 17:30), used for unbridled revelry. A shared conclusion: the presence of such practices in the temple represents a profound syncretism that Josiah purged as part of his covenant renewal.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Josiah removed from the temple precincts the structures and activities associated with Canaanite fertility worship, including male cult prostitutes and woven hangings for Asherah.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the kedeshim | These were male cult prostitutes involved in Canaanite fertility worship, and their presence in the temple was an abomination. | Some commentators (Gill, Theodoret via Gill) suggest they might have been idolatrous priests called 'holy ones' by antiphrasis, while others (Clarke, Cambridge) see them as literal male prostitutes. |
| Meaning of 'hangings' (batim) | The women wove something for Asherah, likely fabric items. | Whether these were tent-shrines for the prostitutes (Cambridge, Lange, Jamieson-Fausset-Brown), curtains to enclose the idol (Wesley, Gill), or garments to dress the Asherah image (Syriac version via Gill). |
| Location of the houses | They were within the temple precincts, as the text says 'in Yahweh's house'. | Whether they were permanent stone houses (Gill mentions Abarbinel's view of lodging for idolatrous priests) or temporary tents/booths set up for ritual use (Cambridge, Lange, Jamieson-Fausset-Brown). |
Historical & Cultural Context
Josiah's reform, described in 2 Kings 23, occurred in his eighteenth year (c. 622 BCE) after the discovery of the Book of the Law. The preceding reigns of Manasseh and Amon had brought Canaanite and Assyrian religious practices directly into the Jerusalem temple. This verse exposes the most intimate corruption: structures for male cult prostitutes (kedeshim) stood within the sacred precincts. The practice of sacred prostitution was part of Canaanite fertility worship, particularly associated with the goddess Asherah, consort of Baal. Women wove batim (“houses” or “tent-shrines”) for Asherah, probably portable curtains or pavilions for her cult.
The presence of kedeshim in Judah is attested earlier in 1 Kings 14:24, 15:12, and 22:46, showing that the reform was not new but a restoration after periods of neglect. Deuteronomy 23:17-18 explicitly forbids both male and female cult prostitutes from Israel. The “houses” broken down may have been woven structures (Lange suggests “tent-like shrines”), making them easy to set up and conceal. By destroying them and defiling the area, Josiah ended the ritual sexual activity that had been disguised as worship. The reform extended to Topheth, the high places, and the horses and chariots of the sun, showing a comprehensive purge of idolatry.
Textual Notes
The consulted sources note no significant textual variants for this verse. The main differences in English translations reflect interpretation rather than manuscript variation: the Hebrew kedeshim is rendered as “sodomites” (KJV, ASV), “male shrine prostitutes” (WEB), or “whoremongers” (YLT). The word batim (literally “houses”) is translated as “hangings,” “tapestries,” or “tents,” depending on the translator’s understanding of the cultic context. The phrase “for the Asherah” appears in most modern versions, while older translations use “for the grove” (KJV) reflecting the Septuagint and Vulgate tradition.
Reception History
This verse has been cited throughout church history as evidence of the depth of religious corruption that can infiltrate God's people. Early Christian writers like Theodoret (referenced in Gill's commentary) understood the kedeshim as demons or idols themselves, interpreting the word as “holy ones” in a degraded sense. Protestant Reformers such as Calvin and the Geneva Bible commentators saw in Josiah's actions a model for purging the church of practices that contradict Scripture. In English moral discourse, the KJV rendering “sodomites” shaped the verse's use in debates about homosexuality, though modern scholarship emphasizes its context in Canaanite fertility religion. The verse also appears in discussions of the reform movement in the post-exilic period, as a benchmark for covenant renewal.
Preaching This Verse
Three-point outline
- The depth of corruption: Cult prostitution operated inside the temple itself, showing how far Judah had drifted from covenant faithfulness.
- The thoroughness of reform: Josiah did not tolerate partial measures, he broke down the structures, removed the participants, and defiled the site.
- The call to purity of worship: God's presence demands that worship be free from practices borrowed from surrounding cultures.
Five-point outline
- Recognizing hidden sin: Like the kedeshim in the temple, sin can become embedded in religious life without being noticed.
- The danger of syncretism: Mixing worship of Yahweh with pagan practices is not innocent; it corrupts the whole community.
- Leadership that takes action: Josiah personally oversaw the destruction, modeling repentance from the top down.
- Restoring sacred boundaries: The temple was meant for holiness; reform reestablishes what belongs to God alone.
- Hope after reform: The passage ends with the people serving God faithfully (2 Chronicles 34:33), cleansing makes way for renewal.
Illustration hooks
- A church committee discovers that a popular fundraiser relies on a local business involved in exploitative practices. Leaders face a choice between budget goals and integrity.
- A family clears out a basement filled with old magazines and souvenirs from past trips that conflict with their values. The physical act of clearing feels like a fresh start.
- An organization decides to redesign its website after realizing it had unintentionally used imagery that trivialized others' beliefs. The change signals a deeper commitment to respect.
Questions your congregation is asking
- How can we tell when something we do at church has drifted into syncretism, blending Christian faith with cultural practices?
- Does the Bible's strong language about temple prostitution mean all forms of sexuality are sinful, or only those tied to idolatry?
- What does Josiah's thoroughness teach us about dealing with ingrained sin in our own lives and communities?
Leading a Discussion
This verse sits within Josiah's sweeping reform, but it focuses on something that seems shocking to modern readers: ritual prostitution in the temple. Why would such practices arise in a place dedicated to Yahweh? How do communities drift into patterns that contradict their core beliefs? As you discuss, consider how subtle syncretism can creep into any religious setting.
Discussion questions
- Read 2 Kings 23:4-7 together. What specific items and practices does Josiah remove, and why are they listed in detail?
- The Hebrew word for the male prostitutes is kedeshim, meaning “consecrated ones.” Why would a culture use a holy term for something forbidden (Deuteronomy 23:17-18)?
- How did the presence of Asherah worship in the temple remain unnoticed or tolerated for so long? What warning does this hold for churches today?
- In what ways do believers today sometimes combine worship of God with values or practices that contradict Scripture?
- Josiah's reform was comprehensive. What would a “spring cleaning” of your personal faith or your church’s practices look like?
- Romans 1:24-27 describes sexual impurity as a consequence of idolatry. How does this verse in 2 Kings illustrate that connection?
- How can a church community lovingly hold each other accountable to pure worship without becoming judgmental or harsh?
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)
| Genesis 19:4 | But before they lay down, the men of the city, the men of Sodom, surrounded the house, both young and old, all the people from every quarter. |
| Genesis 19:5 | They called to Lot, and said to him, “Where are the men who came in to you this night? Bring them out to us, that we may have sex with them.” |
| Exodus 35:25 | All the women who were wise-hearted spun with their hands, and brought that which they had spun: the blue, the purple, the scarlet, and the fine linen. |
| Exodus 35:26 | All the women whose heart stirred them up in wisdom spun the goats’ hair. |
| I Kings 14:24 | There were also sodomites in the land. They did according to all the abominations of the nations which Yahweh drove out before the children of Israel. |
| I Kings 15:12 | He put away the sodomites out of the land, and removed all the idols that his fathers had made. |
| I Kings 22:46 | The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land. |
| II Chronicles 34:33 | Josiah took away all the abominations out of all the countries that belonged to the children of Israel, and made all who were found in Israel to serve, even to serve Yahweh their God. All his days they didn’t depart from following Yahweh, the God of their fathers. |
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 identifies the "sodomites" as the Hebrew kedeshim, consecrated persons who served as prostitutes and engaged in same-sex acts. He explains the "hangings for the grove" were woven curtains used as coverings for the places where rites of the impure goddess Asherah took place.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible notes that the text plainly states these idolatrous practices took place within the temple itself. The "hangings" woven by women were curtains for tent-like shrines dedicated to the Asherah, movable structures used in false worship.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that Josiah's reform was thorough: he tore down the very chambers within the temple that housed male cult prostitutes, even destroying the rooms where women wove hangings for the Asherah pole. This was not just removing idols but purging every physical structure and practice connected to pagan worship from the Lord's house itself.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the word translated "Sodomites" literally means "Holy Ones," an ironic title for men who prostituted themselves in honor of idols near the temple. He highlights that these houses were apartments for ritual homosexual acts connected to idol worship, and that women wove garments or shrines for the goddess Astarte there.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB identifies the "houses of the sodomites" as tents or booths, not solid buildings, linking them to the pagan worship of Asherah. He explains these temporary structures were used for licentious rites and for hanging embroidered cloth, a practice echoing popular Eastern superstitions.
Lange's Commentary Reformed 1857
Lange insists that the book discovered in the temple was the complete Pentateuch, not Deuteronomy alone or a later compilation. He argues that this event was providential and crucial, as the rediscovered written Word gave Josiah the authority to reform the nation according to God's original covenant demands.
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 links the sin of sodomy directly to idol worship, explaining it was a ritual act performed to honor false gods and the demonic spirits behind them. He interprets the hangings mentioned as curtains or woven garments used either to veil these idols or as part of the grove service, possibly forming small tent-like chapels for their worship.