Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, blue:Elohim, green:YHWH.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXΚαὶ ὡς κατίσχυσεν, ὑψώθη ἡ καρδία αὐτοῦ τοῦ καταφθεῖραι· καὶ ἠδίκησεν ἐν Κυρίῳ Θεῷ αὐτοῦ, καὶ εἰσῆλθεν εἰς τὸν ναὸν Κυρίου θυμιάσαι ἐπὶ τὸ θυσιαστήριον τῶν θυμιαμάτων. (Kai hōs katisⱪusen, hupsōthaʸ haʸ kardia autou tou kataftheirai; kai aʸdikaʸsen en Kuriōi Theōi autou, kai eisaʸlthen eis ton naon Kuriou thumiasai epi to thusiastaʸrion tōn thumiamatōn. )
BrTrAnd when he was strong, his heart was lifted up to his destruction; and he transgressed against the Lord his God, and went into the temple of the Lord to burn incense on the altar of incense.
ULTBut at his strength, his heart was high until destroying, and he acted unfaithfully against Yahweh, his God, and he went into the temple of Yahweh to sacrifice on the altar of incense.
USTBut because Uzziah was very powerful, he became very proud, and that caused him to be punished. He disobeyed what Yahweh his God had commanded. He went into the temple to burn incense on the altar where God had said that only the priests should burn incense.
BSB § But when Uzziah grew powerful, his arrogance led to his own destruction. He was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense.
WEBBEBut when he was strong, his heart was lifted up, so that he did corruptly and he trespassed against the LORD his God, for he went into the LORD’s temple to burn incense on the altar of incense.
NETBut once he became powerful, his pride destroyed him. He disobeyed the Lord his God. He entered the Lord’s temple to offer incense on the incense altar.
LSVAnd at his being strong his heart has been high to destruction, and he trespasses against his God YHWH, and goes into the temple of YHWH to make incense on the altar of incense.
FBVBut because he was powerful he became arrogant, and this sled to his ruin. For he was unfaithful to the Lord his God, and he himself entered the Lord's Temple to burn incense on the altar of incense.
T4TBut because Uzziah was very powerful, he became very proud, and that led to his being punished. He disobeyed what Yahweh his God had commanded. He went into the temple to burn incense on the altar where God had said that only the priests should burn incense.
LEBBut on account of his strength his heart grew proud unto destruction. And he acted unfaithfully against Yahweh his God and went into the temple of Yahweh to offer an incense offering on the altar.
BBEBut when he had become strong, his heart was lifted up in pride, causing his destruction; and he did evil against the Lord his God; for he went into the Temple of the Lord for the purpose of burning perfumes on the altar of perfumes.
JPSBut when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the LORD his God; for he went into the temple of the LORD to burn incense upon the altar of incense.
ASVBut when he was strong, his heart was lifted up, so that he did corruptly, and he trespassed against Jehovah his God; for he went into the temple of Jehovah to burn incense upon the altar of incense.
DRABut when he was made strong, his heart was lifted up to his destruction, and he neglected the Lord his God: and going into the temple of the Lord, he had a mind to burn incense upon the altar of incense.
YLTAnd at his being strong his heart hath been high unto destruction, and he trespasseth against Jehovah his God, and goeth in unto the temple of Jehovah to make perfume upon the altar of perfume.
DrbyBut when he became strong his heart was lifted up to [his] downfall; and he transgressed against Jehovah his [fn]God, and went into the temple of Jehovah to burn incense upon the altar of incense.
RVBut when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the LORD his God; for he went into the temple of the LORD to burn incense upon the altar of incense.
WbstrBut when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.
KJB-1769¶ But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense.
KJB-1611¶ But when he was strong, his heart was lifted vp to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD, to burne incense vpon the altar of incense. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsBut in his strength his heart arose to his destruction: For he transgressed against the Lorde his God, and went into the temple of the Lorde to burne incense vpon the aulter of incense. (But in his strength his heart arose to his destruction: For he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense.)
GnvaBut when he was strong, his heart was lift vp to his destruction: for he transgressed against the Lord his God, and went into the Temple of the Lord to burne incense vpon the altar of incense. (But when he was strong, his heart was lift up to his destruction: for he transgressed against the Lord his God, and went into the Temple of the Lord to burn incense upon the altar of incense. )
CvdlAnd whan his power was greate, his hert arose to his awne destruccion: for he trespaced agaynst the LORDE his God, and wente in to the temple of the LORDE, to burne incense vpon the altare of incense. (And when his power was greate, his heart arose to his own destruccion: for he trespaced against the LORD his God, and went in to the temple of the LORD, to burn incense upon the altar of incense.)
WyclBut whanne he was maad strong, his herte was reisid in to his perischyng; and he dispiside `his Lord God; and he entride in to the temple of the Lord, and wolde brenne encense on the auter of encense. (But when he was made strong, his heart was reisid in to his perischyng; and he despised `his Lord God; and he entered in to the temple of the Lord, and would brenne encense on the altar of encense.)
LuthUnd da er mächtig worden war, erhub sich sein Herz zu seinem Verderben. Denn er vergriff sich an dem HErr’s, seinem GOtt, und ging in den Tempel des HErr’s, zu räuchern auf dem Räuchaltar. (And there he mächtig worden was, rise itself/yourself/themselves his heart to his Verderben. Because he vergriff itself/yourself/themselves at to_him LORD’s, his God, and went in the Tempel the LORD’s, to räuchern on to_him Räuchaltar.)
ClVgSed cum roboratus esset, elevatum est cor ejus in interitum suum, et neglexit Dominum Deum suum: ingressusque templum Domini, adolere voluit incensum super altare thymiamatis.[fn] (But when/with roboratus esset, elevatum it_is heart his in interitum his_own, and neglexit Dominum God suum: ingressusque templum Master, adolere voluit incensum over altare thymiamatis. )
26.16Sed cum roboratus esset, etc. Fuit Ozias primo justus, et rectum fecit in conspectu Domini: unde et hostes vicit, et multos prophetas in imperio suo habuit. Hinc quandiu vixit Zacharias sacerdos cognomento intelligens, placuit Deo cum omni veneratione serviens in templo. Sed postquam Zacharias obiit, volens per se offerre donaria, sacerdotii dignitatem non tam pie quam audacter invasit, nec reclamantibus Levitis et sacerdotibus obedivit: unde lepra in fronte percussus est, quam sacerdos auri lamina protegebat, quam in Ezechiele jubet Dominus Thau litteræ impressione signari. Ingressusque templum Domini, quia indutus stola sacerdotali instante solemni festivitate intravit in templum ad altare aureum, oblaturus incensum secundum Josephum. Unde ante civitatem in loco qui dicitur Eroge, scissa est media pars montis ad occidentem, et sua volubilitate per quatuor stadia procedens ad orientalem restitit montem, ita ut vias clauderet, et regias urbes opprimeret. Volunt Hebræi in anno vigesimo quinto Oziæ hoc accidisse, cujus reliqui anni sunt viginti septem. Regnavit Ozias annis quinquaginta duobus, quo tempore apud Latinos Amulcus, apud Athenienses Agamestor imperabant, quo mortuo vidit Isaias visionem sicut ipse testatur, eo scilicet tempore quo Romulus Romani imperii conditor natus est.
26.16But when/with roboratus esset, etc. Fuit Ozias primo justus, and rectum he_did in in_sight Domini: whence and hostes vicit, and multos prophetas in imperio his_own habuit. Hinc quandiu vixit Zacharias sacerdos cognomento intelligens, placuit Deo when/with all veneratione serviens in temple. But postquam Zacharias obiit, volens through se offerre donaria, sacerdotii dignitatem not/no tam pie how audacter invasit, but_not reclamantibus Levitis and sacerdotibus obedivit: whence lepra in fronte percussus it_is, how sacerdos auri lamina protegebat, how in Ezechiele yubet Master Thau litteræ impressione signari. Ingressusque templum Master, because indutus stola sacerdotali instante solemni festivitate he_entered in templum to altare aureum, oblaturus incensum after/second Yosephum. Unde before civitatem in instead who it_is_said Eroge, scissa it_is media pars montis to occidentem, and his_own volubilitate through four stadia proceeding to orientalem restitit montem, ita as vias clauderet, and regias urbes opprimeret. Volunt Hebræi in anno vigesimo quinto Oziæ this accidisse, cuyus I_left anni are twenty septem. Regnavit Ozias annis quinquaginta duobus, quo tempore apud Latinos Amulcus, apud Athenienses Agamestor imperabant, quo mortuo he_saw Isaias vision like exactly_that/himself testatur, eo scilicet tempore quo Romulus Romani imperii conditor natus it_is.
26:16-18 Uzziah’s leprosy was a judgment on the covenant violation of burning incense within the Temple, an activity reserved exclusively for priests (Exod 30:7-9; Num 16).
Ever since Eden, humans have attempted to take God’s sacred space as their own (Gen 2:15-17; 3:1-6). Scripture shows us God’s anger and swift punishment when people treat his holy commands with contempt or casual disdain. Nadab and Abihu were supposed to lead Israel in proper worship, so when they ignored God’s specific instructions about priestly duties, they lost their lives for their sin (Lev 10:1-20). Jesus himself expressed the righteous anger of God when he entered the Temple with a whip and drove out the merchants and money changers who were defiling the holy space for their own profit (John 2:13-16).
There can be no violations with respect to God’s holy presence, and that certainly included the Temple in Jerusalem. The Temple represented God’s presence in creation, so all of its rituals needed to reflect its status as sacred and set apart for God alone. This meant that no one could enter it to make offerings except those anointed for the task.
One particularly egregious sin was when King Uzziah entered the Temple to burn incense (2 Chr 26:16). The kings of Israel (unlike kings of other ancient Near Eastern cultures) were excluded from the sacred space because they were anointed only for the secular function of government. The king of Israel was not a priest. He was not God’s representative in sacred matters nor (as in other cultures) a god himself. He was a servant of God taken from among his brothers to administer the covenant in the community (Deut 17:18-20). So when King Uzziah tried to claim a priestly function that was not rightfully his, he violated the sanctuary that God had set apart for his own presence. In terms of the function of the Temple, this violation was no trivial matter.
David provides a counterpoint to Uzziah’s arrogance (1 Sam 21:1-9). When his men were hungry, he knew they could find bread at the Tabernacle, but instead of claiming it for himself, he made his request to the priest, who gave them the holy bread with his blessing. By contrast, when Uzziah entered the Temple and violated this sacred space, his response was typical of arrogant human hearts (26:16). He assumed that, as king, he had the right to enter God’s sacred Temple. But he did not have that right, and he was judged with affliction by a skin disease and separation from daily life. The punishment was appropriate to the arrogance of his sin.
Uzziah-like sacrilege remains an ever-present temptation. Any conduct that fails to glorify God is a violation of his sacred space. All of human history consists of the story of God restoring the entire heavens and earth to be the place of his dwelling. In the new covenant through Jesus Christ, God’s sacred space is not limited to a Temple in Jerusalem or any other building; he sets apart for himself the lives of people who trust in him (1 Cor 6:19-20). In his grace, God has made the people of the new covenant to be his temple on earth (1 Pet 2:4-5), to be the space where his holiness enters creation. History will be complete when all of heaven and earth becomes the temple of God (Isa 65:17-18; Rev 21:1-2).
(Some words not found in UHB: and,when,strong,he grew_proud his/its=heart until to,destruction and,unfaithful in/on/at/with,LORD his/its=god and,entered to/towards temple_of YHWH to,burn_incense on/upon/above/on_account_of//he/it_went_in altar the,incense )
Here the heart being lifted up represents pride. Alternate translation: “he became proud”
The long, concurrent reigns of Jeroboam II of Israel and Uzziah (also called Azariah) of Judah marked a period of resurgence after their nations had suffered nearly sixty years of decline and unrest. By the time both kings ascended to the throne in 793 B.C. and 792 B.C., Moab had revolted from Israel and seized land belonging to the tribe of Reuben (2 Kings 1:1; see “The Nation of Moab and the Tribe of Reuben”), and Edom and Libnah had revolted from Judah (2 Kings 8:16-24; 2 Chronicles 21:1-11; see “Edom and Libnah Revolt”). Jehu then brutally overthrew Ahab’s dynasty, but he later suffered the loss of all Gilead to the rising power of Aram (2 Kings 1:1; 3:1-27; 8:12; 10:32-33; 2 Chronicles 21:8-10; see “Aram Captures Gilead”). Soon after this, however, the Assyrian king Adad-nirari III (who may be the “savior” of 2 Kings 13:5) attacked Aram, but then he withdrew, thus creating a power vacuum to the north. Jeroboam of Israel took advantage of this opportunity and captured much of Aram, though it is unclear how firmly he held Aram or for how long. During this same time, king Uzziah of Judah captured the Red Sea port city of Elath in the far south, which belonged to Edom, and he also attacked the Arabs of Gur, who were likely located nearby. He also attacked the Meunites who lived in Seir, the formerly Edomite region south of the Judean Negev, though the Meunites themselves do not appear to have been Edomites. The Meunites are probably the same as the “Maonites” mentioned in Judges 10:12, and they also joined the Moabite alliance that attacked king Jehoshaphat of Judah (2 Chronicles 20). About a century after Uzziah’s time, during the reign of Hezekiah, some Simeonites attacked some Meunites in the Negev and seized their land (1 Chronicles 4:41-43). According to the Septuagint, the Meunites also paid Uzziah tribute (2 Chronicles 26:7-8), and Uzziah likely captured some of the Meunites and gave them as servants for the Temple of the Lord, which appears to have been a common practice in Israel since the time of Moses and Joshua (see Numbers 31:30; Joshua 9:27; Ezra 8:20). Their descendants are listed among the “Nethinim,” who served at the Temple during time of Ezra and Nehemiah (Ezra 2:50; Nehemiah 7:52). Uzziah also attacked the Philistine cities of Gath, Ashdod, and Jabneh and established other cities throughout Philistia. He built towers in Jerusalem at the Corner Gate, the Valley Gate, and the Angle as well as towers in the wilderness. He also dug many cisterns to store water for his large herds, both in the Shephelah (the foothills near Gath) and in the plain. He also had large farms and vineyards and strengthened Judah’s army. As far as moral leadership, the writer of Kings deems Jeroboam as a bad king for allowing idolatry to continue in Israel, but Uzziah is deemed as good, though he later sinned and was afflicted with leprosy for making an offering on the altar of incense.
