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, 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 εἰσῆλθεν ὀπίσω αὐτοῦ Ἀζαρίας ὁ ἱερεύς, καὶ μετʼ αὐτοῦ ἱερεῖς τοῦ Κυρίου ὀγδοήκοντα υἱοὶ δυνατοί. (Kai eisaʸlthen opisō autou Azarias ho hiereus, kai metʼ autou hiereis tou Kuriou ogdoaʸkonta huioi dunatoi. )
BrTrAnd there went in after him Azarias the priest, and with him eighty priests of the Lord, mighty men.
ULTAnd Azariah, the priest, went in after him, and with him the priests of Yahweh, 80 sons of strength.
USTAzariah, the high priest, and eighty other brave priests followed him into the temple.
BSB § Then Azariah the priest, along with eighty brave priests of the LORD, went in after him.
JPSAnd Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men;
ASVAnd Azariah the priest went in after him, and with him fourscore priests of Jehovah, that were valiant men:
DRAAnd immediately Azarias the priest going in after him, and with him fourscore priests of the Lord, most valiant men,
YLTAnd Azariah the priest goeth in after him, and with him priests of Jehovah eighty, sons of valour,
DrbyAnd Azariah the priest went in after him, and with him priests of Jehovah, eighty valiant men;
RVAnd Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men:
WbstrAnd Azariah the priest went in after him, and with him eighty priests of the LORD, that were valiant men:
KJB-1769And Azariah the priest went in after him, and with him fourscore priests of the LORD, that were valiant men:
KJB-1611And Azariah the priest went in after him, and with him fourescore priests of the LORD, that were valiant men. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd Azariahu the priest went in after him, and with him fourescore priestes of the Lorde, that were valiaunt men: (And Azariahu the priest went in after him, and with him fourscore priests of the Lord, that were valiant men:)
GnvaAnd Azariah the Priest went in after him, and with him foure score Priests of the Lord, valiant men. (And Azariah the Priest went in after him, and with him fourscore Priests of the Lord, valiant men. )
CvdlBut Asarias the prest wente after him, and foure score prestes with him, valeaunt men, (But Asarias the priest went after him, and fourscore priests with him, valiant men,)
WyclAnd anoon Azarie, the preest, entride after hym, and with hym the preestis of the Lord, seuenti `men ful noble; (And anon/immediately Azarie, the priest, entered after him, and with him the priests of the Lord, seventy `men full noble;)
LuthAber Asarja, der Priester, ging ihm nach und achtzig Priester des HErr’s mit ihm, redliche Leute, (But Asarja, the/of_the priest(s), went him after and achtzig priest(s) the LORD’s with him, redliche Leute,)
ClVgStatimque ingressus post eum Azarias sacerdos, et cum eo sacerdotes Domini octoginta, viri fortissimi, (Statimque ingressus after him Azarias sacerdos, and when/with eo priests Master octoginta, viri fortissimi, )
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).
(Occurrence 0) with him eighty priests of Yahweh, who were brave men
(Some words not found in UHB: and,went_in after,him ˊAzaryāh the=priest/officer and,with,him priests to/for=YHWH eighty sons_of valor )
The verb “went” is understood from the previous phrase. Alternate translation: “with him went eighty priests of Yahweh, who were brave men” or “eighty priests of Yahweh, who were brave men, went with him”
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.
