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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.
OEB No OEB 2CH book available
WEB But when he was strong, his heart was lifted up, so that he did corruptly and he trespassed against Yahweh his God, for he went into Yahweh’s temple to burn incense on the altar of incense.
WMB But 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.
NET But 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.
LSV And 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.
FBV But 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.
T4T But 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.
LEB But 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.
BBE But 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.
Moff No Moff 2CH book available
JPS But 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.
ASV But 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.
DRA But 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.
YLT And 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.
Drby But 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.
RV But 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.
Wbstr 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-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 used by KJB-1769 above, apart from punctuation)
Bshps But 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.)
Gnva But 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.)
Cvdl And 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.)
Wyc But 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.)
Luth Und 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.)
ClVg Sed 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.)
BrTr And 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.
BrLXX Καὶ 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.)
TTN Tyndale Theme Notes:
Violation of the Sacred
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).
Passages for Further Study
Gen 2:15-17; 3:1-6; Exod 19:12-13; 31:14-15; Lev 10:1-20; 24:16-17; Num 1:51; 15:32-36; 2 Chr 26:16-21; 1 Cor 6:19-20
BMM BibleMapper.com Maps:
2 Kings 14:23-29; 15:1-7; 2 Chronicles 26
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.