This theory he founded on 2 Kings xxii.; and ever since, this chapter has been one of the recognized foci of Biblical criticism.
The Hebrew prophet stands alone among divinely appointed 1 See 2 Kings xxiii.
From the standpoint of the popular religion, the removal of the local altars, like Hezekiah's destruction of the brazen serpent, would be an act of desecration, an iconoclasm which can be partly appreciated from the sentiments of 2 Kings xviii.
Of the same work he dwells on the sacrament of the wood prefigured in 2 Kings vi.
Sargon's statement is significant for the internal history; but unfortunately the biblical historians take no further interest in the fortunes of the northern kingdom after the fall of Samaria, and see in Judah the sole survivor of the Israelite tribes (see 2 Kings xvii.
Kerak is identified with the Moabite town of Kir-Hareseth (destroyed by the HebrewEdomite coalition, 2 Kings iii.
In all probability the reformation instituted in the reign of Hezekiah, to which 2 Kings xviii.
Of this we have a vivid example in the episode 2 Kings xviii.
Even the Hebrew historian ascribes to this act the effect of rousing divine indignation against the invading host of Israel; it would not, therefore, be surprising if under the miseries brought on Palestine by the westward march of the Assyrian power, the idea of the sacrifice of one's own son, as the most powerful of atoning rites, should have taken hold of those kings of Judah (Ahaz and Manasseh, 2 Kings xvi.
Furnished with money from the treasury of the temple of Baal-berith, he hired a band of followers and slew seventy (cp. 2 Kings x.