The term "Chemarim" appears in the Old Testament and is often associated with idolatrous priests or pagan religious practices. The word is derived from the Hebrew root "kamar," which means "to be black" or "to burn," possibly referring to the black garments worn by these priests or their association with burnt offerings in pagan rituals.

Biblical References:

1. 2 Kings 23:5 : "Then he removed from the entrance of the house of the LORD all the articles made for Baal, Asherah, and all the host of heaven. He burned them outside Jerusalem in the fields of the Kidron Valley and carried their ashes to Bethel. He also did away with the idolatrous priests (Chemarim) appointed by the kings of Judah to burn incense on the high places of the cities of Judah and those around Jerusalem—those who burned incense to Baal, to the sun and moon, to the constellations, and to all the host of heaven."

In this passage, King Josiah of Judah is described as purging the land of idolatry. The "Chemarim" are identified as idolatrous priests who were involved in the worship of Baal and other celestial bodies. Josiah's reforms were aimed at restoring the worship of Yahweh and eliminating pagan influences.

2. Zephaniah 1:4 : "I will stretch out My hand against Judah and against all who live in Jerusalem. I will cut off from this place every remnant of Baal, the names of the idolatrous and pagan priests (Chemarim),"

The prophet Zephaniah, speaking the word of the LORD, announces judgment against Judah and Jerusalem for their idolatrous practices. The "Chemarim" are again mentioned as targets of divine judgment, indicating their role in leading the people away from the worship of the true God.

Historical and Cultural Context:

The "Chemarim" were likely priests who served in the worship of foreign deities, particularly those associated with Canaanite religion, such as Baal and Asherah. Their presence in Judah and Israel reflects the syncretism and religious apostasy that plagued the Israelites throughout their history. The worship of Baal, a fertility god, often involved rituals that were abhorrent to the worship of Yahweh, including child sacrifice and sexual immorality.

The reforms of King Josiah, as well as the prophetic denunciations by figures like Zephaniah, highlight the ongoing struggle within Israel to maintain the purity of worship as prescribed in the Mosaic Law. The presence of the Chemarim and their practices was a direct violation of the first commandment, which forbids the worship of other gods (Exodus 20:3).

Theological Significance:

From a theological perspective, the mention of the Chemarim underscores the importance of faithfulness to God's covenant. The idolatrous practices they represented were not merely cultural or religious alternatives but were seen as direct affronts to the holiness and exclusivity of Yahweh's worship. The eradication of the Chemarim by reformers like Josiah was a necessary step in the renewal of the covenant community and the restoration of true worship.

The presence of the Chemarim serves as a cautionary tale about the dangers of religious compromise and the need for vigilance in maintaining doctrinal purity. The biblical narrative consistently portrays idolatry as a grave sin that leads to spiritual and national decline, emphasizing the need for repentance and return to the worship of the one true God.Chemarim

Occurring once only in the English version, Zephaniah 1:4, but frequently in the Hebrew, translated "idolatrous priests," 2 Kings 23:5 Hosea 10:5. The word is supposed to be derived from a root signifying to burn, and may perhaps denote fire-priests, worshippers of the sun.

Black, (Zephaniah 1:4; rendered "idolatrous priests" in 2 Kings 23:5, and "priests" in Hosea 10:5). Some derive this word from the Assyrian Kamaru, meaning "to throw down," and interpret it as describing the idolatrous priests who prostrate themselves before the idols. Others regard it as meaning "those who go about in black," or "ascetics." CHEMARIM

kem'-a-rim (kemarim, a plural whose singular komer is not found in the Old Testament): Occurs only once in the text of English Versions of the Bible (Ze 1:4, the King James Version Chemarims), though the Hebrew word is found also in 2 Kings 23:5 (English Versions "idolatrous priests") and Hosea 10:5 (English Versions "priests," English Versions margins, however, having "Chemarim" in both places). Some regard the word as an interpolation in Zephaniah 1:4, since the Septuagint omits it and its presence disturbs the parallelism. The word, which is of Aramaic origin (kumra, priest), is used in the Old Testament only in an unfavorable sense, its origin and associations naturally suggesting Syriac affinities. In the Syriac, however, no such connotation is involved. In the Peshitta version of the Old Testament it is used indifferently of idolatrous priests and of priests of Yahweh, while in the same version of the New Testament it is used of the Levitical priests and of our Lord (e.g. Hebrews 2:17; Hebrews 3:1; Hebrews 4:14, 15, and often) and in Acts 19:35 it is the rendering of neokoros (the Revised Version (British and American) "temple-keeper," the King James Version "worshipper"). The question of the root idea of the word remains unsettled. The traditional supposition, which finds some support even among modern scholars, is that the verbal form means "to be black," the priests being supposed to have been clad in black. But it is doubtful whether the root had this meaning. Another conjecture takes the root to mean "to be sad," the priest being a man of a sad countenance, an ascetic. Cheyne would relate the word to the Assyrian kummaru, having the sense of "a clean vesture." It is at all events probable that the priests, both in Israel and in the surrounding nations, employed white vestments, rather than black, when in the performance of their official functions. According to the Mishna, Middoth, verse 4, a Levitical priest who had become disqualified for service put on black garments and departed, while the others put on white garments and went in and ministered. The reference to the Baal worship in 2 Kings 10:22 seems more congruous with this view; hence, probably blackrobed priests (Chemarim) of Baal and the unfaithful priests of Yahweh shall be cut off together. G. A. Smith (BTP, II, 56) reads "the priestlings with the priests."

J. R. Van Pelt

The Twelve Minor Prophets.
... probability, that this Hezekiah was the king of that name; though in this case we
should have expected the addition "king of Judah." The "chemarim," verse 4 ...
/.../barrows/companion to the bible/chapter xxiii the twelve minor.htm

The Medes and the Second Chaldaean Empire
... My hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off
the remnant of Baal from this place, and the name of the Chemarim with the ...
/.../chapter iiithe medes and the.htm

Chemarim (1 Occurrence)
... or "ascetics.". Int. Standard Bible Encyclopedia. CHEMARIM. kem'-a ... Van Pelt.
Multi-Version Concordance Chemarim (1 Occurrence). Zephaniah 1 ...
/c/chemarim.htm - 10k

Chemarims (1 Occurrence)

/c/chemarims.htm - 6k

Cheluhu (1 Occurrence)

/c/cheluhu.htm - 6k

Who are the Chemarim / Chemarims in Zephaniah 1:4? | GotQuestions.org

Questions about Zephaniah | GotQuestions.org

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