2 Kings 25:17

Translation
King James Version
The height of the one pillar was eighteen cubits, and the chapiter upon it was brass: and the height of the chapiter three cubits; and the wreathen work, and pomegranates upon the chapiter round about, all of brass: and like unto these had the second pillar with wreathen work.
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KJV (with Strong's)
The height H6967 of the one H259 pillar H5982 was eighteen H8083 H6240 cubits H520, and the chapiter H3805 upon it was brass H5178: and the height H6967 of the chapiter H3805 three H7969 cubits H520; and the wreathen work H7639, and pomegranates H7416 upon the chapiter H3805 round about H5439, all of brass H5178: and like unto these had the second H8145 pillar H5982 with wreathen work H7639.
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Complete Jewish Bible
The height of one column was thirty-one-and-a-half feet; on it was a capital of bronze five-and-a-quarter feet high, with netting and pomegranates all around the capital, all of bronze; the second column was similar, also with netting.
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Berean Standard Bible
Each pillar was eighteen cubits tall. The bronze capital atop one pillar was three cubits high, with a network of bronze pomegranates all around. The second pillar, with its network, was similar.
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American Standard Version
The height of the one pillar was eighteen cubits, and a capital of brass was upon it; and the height of the capital was three cubits, with network and pomegranates upon the capital round about, all of brass: and like unto these had the second pillar with network.
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World English Bible Messianic
The height of the one pillar was eighteen cubits, and a capital of brass was on it; and the height of the capital was three cubits, with network and pomegranates on the capital around it, all of brass: and like to these had the second pillar with network.
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Geneva Bible (1599)
The height of the one pillar was eighteene cubits, and the chapiter thereon was brasse, and the height of the chapiter was with networke three cubites, and pomegranates vpon the chapiter rounde about, all of brasse: and likewise was the second pillar with the networke.
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Young's Literal Translation
eighteen cubits is the height of the one pillar, and the chapiter on it is of brass, and the height of the chapiter is three cubits, and the net and the pomegranates are on the chapiter round about--the whole is of brass; and like these hath the second pillar, with the net.
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See also
Jeremiah 52:21Jeremiah 52:231 Kings 7:151 Kings 7:22
See on the biblical-era map
Exile to Babylon
Exile to Babylon View full PDF
Zedekiah and Nebuchadnezzar
Zedekiah and Nebuchadnezzar View full PDF

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In the KJVVerse 10,240 of 31,102

Study This Verse

SUMMARY

This verse from 2 Kings 25:17 provides a meticulous inventory of the dimensions and ornate features of one of the two massive brass pillars, Jachin and Boaz, that graced the entrance of Solomon's Temple. It serves as a poignant record of the systematic dismantling of the Temple's grandeur by the invading Babylonian army under Nebuchadnezzar, symbolizing the complete collapse of the Kingdom of Judah, the end of an era of national glory, and the profound theological implications of divine judgment executed through foreign conquest. The detailed description underscores the immense loss and the finality of God's judgment upon Judah.

CONTEXT

  • Literary Context: This verse is deeply embedded within the grim final chapter of 2 Kings, which chronicles the complete destruction of Jerusalem and Solomon's Temple by the Babylonians in 586 BC. The preceding verses vividly describe the capture of King Zedekiah, the tragic execution of his sons before his eyes, and the subsequent burning of the Temple, the king's palace, and all the great houses of Jerusalem. Following this detailed description of the pillars, the text continues to list other valuable Temple articles and royal treasures that were plundered and carried away to Babylon, emphasizing the thoroughness of the conquest and the utter desolation of the city. The meticulous inventory of these plundered items, including these magnificent pillars, serves to underscore the immense loss and the finality of God's judgment upon Judah, paralleling the narrative found in Jeremiah 52 and providing a consistent testimony to these catastrophic events.
  • Historical & Cultural Context: The destruction of Jerusalem and its Temple in 586 BC was a cataclysmic event for ancient Israel, marking the end of the Davidic monarchy in Judah and initiating the Babylonian exile. The Temple, built by Solomon centuries earlier, was far more than a mere building; it was the very center of Israelite worship, the dwelling place of God's presence among His people, and the tangible symbol of their covenant relationship with Yahweh. The two colossal brass pillars, named Jachin ("He will establish") and Boaz ("In Him is strength"), were particularly significant, standing prominently at the Temple's porch (1 Kings 7:21). Their names likely symbolized God's promise to establish His house and His people in strength. The Babylonians, like other ancient Near Eastern conquerors, systematically plundered the defeated nation's sacred sites, not only for material gain but also to assert the supremacy of their own gods over the vanquished deity. The dismantling of these pillars represented the ultimate desecration and humiliation of Judah and its God in the eyes of the ancient world.
  • Key Themes: The meticulous description of the pillars' destruction contributes to several key themes prevalent in 2 Kings and the broader Deuteronomistic History. Firstly, it highlights the theme of Destruction and Desecration, vividly portraying the systematic dismantling of the Temple, the central place of Israelite worship. The breaking down of these grand pillars symbolizes the complete collapse of the nation's spiritual and political independence. Secondly, it underscores the Loss of Glory, as the detailed measurements and descriptions of the ornate "wreathen work" and "pomegranates" on the "chapiter" (capital) highlight the beauty and grandeur that was irrevocably lost. These pillars were not merely structural but symbolic of God's presence and the stability of His covenant with Israel; their removal signifies the end of an era of national glory. Thirdly, and most profoundly, the destruction of the Temple and the city was understood by the prophets as a direct consequence of Judah's persistent idolatry, social injustice, and disobedience to God's covenant, as warned in passages like Deuteronomy 28:15 and reiterated throughout the prophetic books. This event served as a stark reminder of Divine Judgment and Consequences, demonstrating that even the most sacred physical structures were not immune to God's wrath when His people broke faith.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Cubits (Hebrew, ʾammâh, H520): An ancient unit of linear measurement, roughly the length of a forearm from the elbow to the tip of the middle finger. While its exact length varied regionally and historically, it was approximately 18 inches (45 cm) in ancient Israel. Thus, "eighteen cubits" would be about 27 feet (8.2 meters), and "three cubits" about 4.5 feet (1.37 meters), emphasizing the impressive, monumental scale of these bronze pillars and their capitals. The use of this specific measurement highlights the historical accuracy and meticulousness of the biblical record, even in detailing destruction. This word (H520) is defined as "properly, a mother (i.e. unit of measure, or the fore-arm (below the elbow), i.e. a cubit; also a door-base (as a bond of the entrance); cubit, [phrase] hundred (by exchange for מֵאָה), measure, post."
  • Chapiter (Hebrew, kôthereth, H3805): This term (H3805) refers to the capital or top part of a column. In the context of the Temple pillars, these were not merely functional but highly ornate, made of brass and adorned with intricate designs. The description here specifies their height (three cubits) and the decorative elements upon them, indicating their significant artistic and symbolic value. The destruction of these ornate capitals was a particular act of desecration, stripping the pillars of their crowning glory. This word is defined as "feminine active participle of כָּתַר; the capital of a column; chapiter."
  • Wreathen work (Hebrew, sᵉbâkâh, H7639): This term (H7639) describes the elaborate ornamentation on the chapiters. "Wreathen work" implies twisted, braided, or latticework designs, indicating intricate craftsmanship. Its inclusion on the Temple pillars speaks to the rich symbolism and high level of artistry in the original structure, making their plunder and destruction all the more significant as a loss of sacred beauty and symbolic meaning. This word is defined as "feminine of שָׂBָךְ; a net-work, i.e. (in hunting) a snare, (in architecture) a ballustrade; also a reticulated ornament to apillar; checker, lattice, network, snare, wreath(-enwork)."

Verse Breakdown

  • "The height of the one pillar [was] eighteen cubits": This clause establishes the colossal scale of one of the two main pillars (Jachin or Boaz) that stood before the Temple. At approximately 27 feet, these were monumental structures, signifying the grandeur and permanence of Solomon's Temple.
  • "and the chapiter upon it [was] brass: and the height of the chapiter three cubits": This specifies the material of the capital, or top part, of the pillar as "brass" (more accurately, bronze in many contexts), indicating a durable and valuable material. It also provides the specific height of the capital, approximately 4.5 feet, showing it was a substantial and prominent feature in itself, not merely a small cap. These details contribute to the overall impression of the pillars' impressive stature and material worth.
  • "and the wreathen work, and pomegranates upon the chapiter round about, all of brass": This describes the intricate ornamentation that adorned the capital. The "wreathen work" suggests elaborate, perhaps netted or braided, designs, while "pomegranates" were decorative elements shaped like the fruit, often used in sacred contexts to symbolize fertility, abundance, or divine blessing. The phrase "all of brass" reiterates the material, highlighting the consistency of the valuable metal used throughout the decorative elements, underscoring their artistic and material worth.
  • "and like unto these had the second pillar with wreathen work": This final clause confirms that the second pillar (the one not explicitly detailed in the first part of the verse) was identical in its dimensions and ornamentation, particularly in its "wreathen work." This ensures that the reader understands the symmetry and uniformity of these two magnificent structures, emphasizing that both were equally grand and equally subject to the same fate of destruction and plunder.

Literary Devices

The verse employs several literary devices to convey its powerful message of loss and destruction. Descriptive Detail is paramount, as the meticulous enumeration of measurements ("eighteen cubits," "three cubits") and ornate features ("wreathen work," "pomegranates") serves to highlight the immense value and grandeur of what was lost. This precision makes the destruction tangible and emphasizes the thoroughness of the Babylonian conquest. Symbolism is also heavily at play; the pillars themselves, named Jachin ("He will establish") and Boaz ("In Him is strength"), were potent symbols of God's covenant faithfulness and the stability of His presence with Israel. Their dismantling and removal thus symbolize the shattering of that perceived stability and the apparent withdrawal of God's protective hand due to Judah's unfaithfulness. Furthermore, there is an underlying sense of Irony or tragic reversal: structures built to symbolize establishment and strength are now utterly demolished, demonstrating the impermanence of even the most sacred physical objects when a people abandons their covenant with God.

THEOLOGICAL AND THEMATIC CONNECTIONS

The detailed account of the Temple pillars' destruction in 2 Kings 25:17 serves as a powerful theological statement about divine judgment and the impermanence of even the most sacred physical structures. The Temple, though built for God's glory and intended as a perpetual dwelling place for His presence, was ultimately a conditional gift, subject to Israel's faithfulness to the covenant. Its destruction underscores that God's presence is not bound to a physical building but to His covenant relationship with His people. When that relationship was broken through persistent idolatry and disobedience, even the most magnificent symbols of His presence were subject to judgment. This event was a stark reminder that true security and glory do not reside in material possessions or grand edifices, but in faithful adherence to God's word. The dismantling of these pillars, once symbols of divine establishment and strength, became a testament to the consequences of national apostasy, forcing Judah to confront the reality of their broken covenant and the profound implications of their unfaithfulness.

REFLECTION AND APPLICATION

The somber account of 2 Kings 25:17, detailing the destruction of the Temple's grand pillars, offers profound lessons for contemporary believers. It reminds us that no physical structure, however sacred or magnificent, is immune to the ravages of time or the consequences of human sin. The Temple, the very dwelling place of God's presence on earth, was dismantled, not because God abandoned His people, but because His people had abandoned Him. This narrative challenges us to examine where we place our ultimate trust and derive our sense of security and glory. Do we rely on external forms of worship, impressive buildings, or material blessings, or do we root our faith in an enduring, personal relationship with God? The impermanence of the physical Temple points us to the transcendent nature of God's presence, which cannot be contained or destroyed by human hands. It calls us to prioritize spiritual realities over temporal ones, to cultivate a living faith that withstands external changes, and to understand that God's true dwelling place is not in stone and brass, but in the hearts of His faithful people, transformed by His Spirit.

Questions for Reflection

  • Where do I tend to place my security and hope—in external structures, possessions, or in my relationship with God?
  • How does the destruction of the Temple challenge my understanding of God's presence and His judgment?
  • In what ways might I be prioritizing the "physical" aspects of my faith over the "spiritual" realities?
  • What does it mean for me to be a "living temple" for God's Spirit today?

FAQ

What was the significance of the pillars Jachin and Boaz, and why are their dimensions detailed here?

Answer: The pillars Jachin and Boaz, whose dimensions are detailed in 2 Kings 25:17, were monumental bronze columns that stood at the porch of Solomon's Temple. Their names, Jachin ("He will establish") and Boaz ("In Him is strength"), are believed to symbolize God's promise to establish His house and His people in strength and permanence. They were not merely structural but deeply symbolic, representing God's enduring presence and covenant faithfulness. Their detailed description in this verse, even in their destruction, underscores the immense value and symbolic importance of what was lost. The meticulous recording of their dimensions (18 cubits high, with 3-cubit capitals, adorned with wreathen work and pomegranates) emphasizes the thoroughness of the Babylonian plunder and the complete desecration of the Temple, highlighting the profound loss for the Israelites and the finality of divine judgment that had come upon them.

CHRIST-CENTERED FULFILLMENT

The destruction of Solomon's Temple, and specifically the dismantling of its glorious pillars as described in 2 Kings 25:17, serves as a profound foreshadowing of a greater, more enduring reality found in Jesus Christ. While the physical Temple was a magnificent symbol of God's presence among His people, it was ultimately temporary and vulnerable to human sin and external forces. Its destruction, a consequence of Israel's unfaithfulness, pointed to the need for a new covenant and a new dwelling place for God. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring not to the stone building but to the "temple of his body" (John 2:21). Christ is the ultimate and perfect Temple, the true dwelling place of God on earth, in whom all the fullness of the Godhead dwells (Colossians 2:9). His sacrifice and resurrection established a new way for humanity to access God, no longer through a physical structure or ritualistic sacrifices, but through Him, the living cornerstone (Ephesians 2:20). Furthermore, through Christ, believers themselves become living stones, built into a spiritual house, a holy priesthood (1 Peter 2:5), collectively forming the church, which is now the body of Christ and the temple of the Holy Spirit (1 Corinthians 3:16). Thus, the tragedy of the Temple's destruction ultimately points to the superior and indestructible reality of God's presence in Christ and His church, a spiritual edifice that no earthly power can dismantle or carry away.

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Commentary on 2 Kings 25 verses 8–21

Though we have reason to think that the army of the Chaldeans were much enraged against the city for holding out with so much stubbornness, yet they did not therefore put all to fire and sword as soon as they had taken the city (which is too commonly done in such cases), but about a month after (compare Kg2 25:8 with Kg2 25:3) Nebuzar-adan was sent with orders to complete the destruction of Jerusalem. This space God gave them to repent, after all the foregoing days of his patience, but in vain; their hearts (for aught that appears) were still hardened, and therefore execution is awarded to the utmost. 1. The city and temple are burnt, Kg2 25:9. It does not appear that the king of Babylon designed to send any colonies to people Jerusalem and therefore he ordered it to be laid in ashes, as a nest of rebels. At the burning of the king's house and the houses of the great men one cannot so much wonder (the inhabitants had, by their sins, made them combustible), but that the house of the Lord should perish in these flames, that that holy and beautiful house should be burnt with fire (Isa 64:11), is very strange. That house which David prepared for, and which Solomon built at such a vast expense - that house which had the eye and heart of God perpetually upon it (Kg1 9:3) - might not that have been snatched as a brand out of this burning? No, it must not be fire-proof against God's judgments. This stately structure must be turned into ashes, and it is probable the ark in it, for the enemies, having heard how dearly the Philistines paid for the abusing of it, durst not seize that, nor did any of its friends take care to preserve it, for then we should have heard of it again in the second temple. One of the apocryphal writers does indeed tell us that the prophet Jeremiah got it out of the temple, and conveyed it to a cave in Mount Nebo on the other side Jordan, and hid it there (2 Macc. 2:4, 5), but that could not be, for Jeremiah was a close prisoner at that time. By the burning of the temple God would show how little cares for the external pomp of his worship when the life and power of religion are neglected. The people trusted to the temple, as if that would protect them in their sins (Jer 7:4), but God, by this, let them know that when they had profaned it they would find it but a refuge of lies. This temple had stood about 420, some say 430 years. The people having forfeited the promises made concerning it, those promises must be understood of the gospel-temple, which is God's rest for ever. It is observable that the second temple was burnt by the Romans the same month, and the same day of the month, that the first temple was burnt by the Chaldeans, which, Josephus says, was the tenth of August. 2. The walls of Jerusalem are demolished (Kg2 25:10), as if the victorious army would be revenged on them for having kept them out so long, or at least prevent the like opposition another time. Sin unwalls a people and takes away their defence. These walls were never repaired till Nehemiah's time. 3. The residue of the people are carried away captive to Babylon, Kg2 25:11. Most of the inhabitants had perished by sword or famine, or had made their escape when the king did (for it is said, Kg2 25:5, His army was scattered from him), so that there were very few left, who with the deserters, making in all but 832 persons (as appears, Jer 52:29), were carried away into captivity; only the poor of the land were left behind (Kg2 25:12), to till the ground and dress the vineyards for the Chaldeans. Sometimes poverty is a protection; for those that have nothing have nothing to lose. When the rich Jews, who had been oppressive to the poor, were made strangers, nay, prisoners, in an enemy's country, the poor whom they had despised and oppressed had liberty and peace in their own country. Thus Providence sometimes remarkably humbles the proud and favours those of low degree. 4. The brazen vessels, and other appurtenances of the temple, are carried away, those of silver and gold being most of them gone before. Those two famous columns of brass, Jachin and Boaz, which signified the strength and stability of the house of God, were broken to pieces and the brass of them was carried to Babylon, Kg2 25:13. When the things signified were sinned away what should the signs stand there for? Ahaz had profanely cut off the borders of the bases, and put the brazen sea upon a pavement of stones (Kg2 16:17); justly therefore are the brass themselves, and the brazen sea, delivered into the enemy's hand. It is just with God to take away his ordinances from those that profane and abuse them, that curtail and depress them. Some things remained of gold and silver (Kg2 25:15) which were now carried off; but most of this plunder was brass, such a vast quantity of it that it is said to be without weight, Kg2 25:16. The carrying away of the vessels wherewith they ministered (Kg2 25:14) put an end to the ministration. It was a righteous thing with God to deprive those of the benefit of his worship who had slighted it so long and preferred false worships before it. Those that would have many altars shall now have none. 5. Several of the great men are slain in cold blood - Seraiah the chief priest (who was the father of Ezra as appears, Ezr 7:1), the second priest (who, when there was occasion, officiated for him), and three door-keepers of the temple (Kg2 25:18), the general of the army, five privy-counsellors (afterwards they made them up seven, Jer 52:25), the secretary of war, or pay-master of the army, and sixty country gentlemen who had concealed themselves in the city. These, being persons of some rank, were brought to the king of Babylon (Kg2 25:19, Kg2 25:20), who ordered them to be all put to death (Kg2 25:21), when, in reason, they might have hoped that surely the bitterness of death was past. These the king of Babylon's revenge looked upon as most active in opposing him; but divine justice, we may suppose, looked upon them as ringleaders in that idolatry and impiety which were punished by these desolations. This completed the calamity: So Judah was carried away out of their land, about 860 years after they were put in possession of it by Joshua. Now the scripture was fulfilled, The Lord shall bring thee, and the king which thou shalt set over thee, into a nation which thou hast not known, Deu 28:36. Sin kept their fathers forty years out of Canaan, and now turned them out. The Lord is known by those judgments which he executes, and makes good that word which he has spoken, Amo 3:2. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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