#Jekoliah

[lordgodjehovahsway]

2 Kings 15: Azariah Becomes The New King Of Judah

1 In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign. 

2 He was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. 

3 He did what was right in the eyes of the Lord, just as his father Amaziah had done. 

4 The high places, however, were not removed; the people continued to offer sacrifices and burn incense there.

5 The Lord afflicted the king with leprosy until the day he died, and he lived in a separate house. Jotham the king’s son had charge of the palace and governed the people of the land.

6 As for the other events of Azariah’s reign, and all he did, are they not written in the book of the annals of the kings of Judah? 

7 Azariah rested with his ancestors and was buried near them in the City of David. And Jotham his son succeeded him as king.

Zechariah King of Israel

8 In the thirty-eighth year of Azariah king of Judah, Zechariah son of Jeroboam became king of Israel in Samaria, and he reigned six months. 

9 He did evil in the eyes of the Lord, as his predecessors had done. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

10 Shallum son of Jabesh conspired against Zechariah. He attacked him in front of the people, assassinated him and succeeded him as king. 

11 The other events of Zechariah’s reign are written in the book of the annals of the kings of Israel. 

12 So the word of the Lord spoken to Jehu was fulfilled: “Your descendants will sit on the throne of Israel to the fourth generation.”

Shallum King of Israel

13 Shallum son of Jabesh became king in the thirty-ninth year of Uzziah king of Judah, and he reigned in Samaria one month. 

14 Then Menahem son of Gadi went from Tirzah up to Samaria. He attacked Shallum son of Jabesh in Samaria, assassinated him and succeeded him as king.

15 The other events of Shallum’s reign, and the conspiracy he led, are written in the book of the annals of the kings of Israel.

16 At that time Menahem, starting out from Tirzah, attacked Tiphsah and everyone in the city and its vicinity, because they refused to open their gates. He sacked Tiphsah and ripped open all the pregnant women.

Menahem King of Israel

17 In the thirty-ninth year of Azariah king of Judah, Menahem son of Gadi became king of Israel, and he reigned in Samaria ten years. 

18 He did evil in the eyes of the Lord. During his entire reign he did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

19 Then Pul king of Assyria invaded the land, and Menahem gave him a thousand talents of silver to gain his support and strengthen his own hold on the kingdom. 

20 Menahem exacted this money from Israel. Every wealthy person had to contribute fifty shekels of silver to be given to the king of Assyria. So the king of Assyria withdrew and stayed in the land no longer.

21 As for the other events of Menahem’s reign, and all he did, are they not written in the book of the annals of the kings of Israel? 

22 Menahem rested with his ancestors. And Pekahiah his son succeeded him as king.

Pekahiah King of Israel

23 In the fiftieth year of Azariah king of Judah, Pekahiah son of Menahem became king of Israel in Samaria, and he reigned two years. 

24 Pekahiah did evil in the eyes of the Lord. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit. 

25 One of his chief officers, Pekah son of Remaliah, conspired against him. Taking fifty men of Gilead with him, he assassinated Pekahiah, along with Argob and Arieh, in the citadel of the royal palace at Samaria. So Pekah killed Pekahiah and succeeded him as king.

26 The other events of Pekahiah’s reign, and all he did, are written in the book of the annals of the kings of Israel.

Pekah King of Israel

27 In the fifty-second year of Azariah king of Judah, Pekah son of Remaliah became king of Israel in Samaria, and he reigned twenty years. 

28 He did evil in the eyes of the Lord. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

29 In the time of Pekah king of Israel, Tiglath-Pileser king of Assyria came and took Ijon, Abel Beth Maakah, Janoah, Kedesh and Hazor. He took Gilead and Galilee, including all the land of Naphtali, and deported the people to Assyria. 

30 Then Hoshea son of Elah conspired against Pekah son of Remaliah. He attacked and assassinated him, and then succeeded him as king in the twentieth year of Jotham son of Uzziah.

31 As for the other events of Pekah’s reign, and all he did, are they not written in the book of the annals of the kings of Israel?

Jotham King of Judah

32 In the second year of Pekah son of Remaliah king of Israel, Jotham son of Uzziah king of Judah began to reign. 

33 He was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. His mother’s name was Jerusha daughter of Zadok. 

34 He did what was right in the eyes of the Lord, just as his father Uzziah had done. 

35 The high places, however, were not removed; the people continued to offer sacrifices and burn incense there. Jotham rebuilt the Upper Gate of the temple of the Lord.

36 As for the other events of Jotham’s reign, and what he did, are they not written in the book of the annals of the kings of Judah? 

37 (In those days the Lord began to send Rezin king of Aram and Pekah son of Remaliah against Judah.) 

38 Jotham rested with his ancestors and was buried with them in the City of David, the city of his father. And Ahaz his son succeeded him as king.

[hatrackley]

OT History Last Part – 2 Chronicles 25-28

For a link to 2 Chronicles 25, click HERE. Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in place of his father Amaziah. He was the one who rebuilt Elath and restored it to Judah after Amaziah rested with his ancestors.Uzziah was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was…

[ancestorsofjudah]

2 Kings 15: 1-7. "The Separate House."

Azariah, "the Citizen of God's Glory" becomes the King. He was young when he began to reign and lived a long time. As usual, however the High Places, the sacred rows and troughs in overplanted soil of religious traditions remained unchanged.

This does not suggest "crop rotation" only a little cross-pollination between other traditions, secular law, academia, and our standing favorite, geo-political disturbances must enter into the formula. We must be able to observe whether these things bring us closer or farther from greater levels of happiness and economic success.

We don't want to guarantee people will be happy all the time, only safe, secure, not particularly needy, able to self-govern and self-satisfy as much as possible. When religion and politics make any of these things difficult it is time to adjust.

The King, Queen, Princes and Princesses of Israel must be at the forefront of said adjustments. Reread Moses's travails with the Israelites after they left Egypt, and now about poor Azariah's trials as well:

Azariah King of Judah

15 In the twenty-seventh year of Jeroboam king of Israel, Azariah[a] son of Amaziah king of Judah began to reign. 

2 He was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. 

3 He did what was right in the eyes of the Lord, just as his father Amaziah had done. 4 The high places, however, were not removed; the people continued to offer sacrifices and burn incense there.

5 The Lord afflicted the king with leprosy[b] until the day he died, and he lived in a separate house.[c] Jotham the king’s son had charge of the palace and governed the people of the land.

6 As for the other events of Azariah’s reign, and all he did, are they not written in the book of the annals of the kings of Judah? 

7 Azariah rested with his ancestors and was buried near them in the City of David. And Jotham his son succeeded him as king.

Leprosy is disbelief in God or malpractice in God's name on a massive communicable scale. We teach, for example all around the world, if you cross your heart, you will come back from the dead. Most people believe Jesus is going to drop from the clouds and make things perfect again. These are signs of a communicable leprosy.

The world's spiritual library, called Tanakh in Hebrew, is jam packed with pages, verses, phrases, words and words regarding all the ways one must modify one's behavior if one wants to please God. Accepting Jesus is nowhere in any of them, nor is mistreatment of Jews or Muslims. Just in case one has apprehension about the gay thing, it is found fully accepted if not lauded by the Melachim, the Neviim, and the Talmud. Finally, there are the Gospels which forbid mistreatment of any other person for any reason.

So we need the King and the Prince, the father and the son to be aware of the contents of these documents and police social evolution in order to ensure social sacrifices are made few in number.

We have created this magnificent fantasy about royals, not so they can lounge by the castle moat and toss the enemies to the crocodiles over custom cosmopolitan cocktails, but so their authority over life has the power of magic and miracles within it, so the dreams of the kingdom can actually come true. The most popular pertains to a kingdom that is always free.

A leprous king, the product of a leprous kingdom with a miscreant's God has no hope of lasting freedom.

The Values in Gematria for the above verses, in typical seven steps are:

v. 1: the Value in Gematria is 7010, עי‎, "A", "To learn about Ephesus."

v. 2: Jekoliah from Jerusalem= "What Ya teaches about peace yields perfection."

Meaning Yah Is Able, Yah Prevails Perfection Of Yah, Yah Completes Etymology. From (1) the verb יכל (yakol), to be able or prevail, and (2) יה (yah), the shortened name of the Lord. From (1) the root כלל (kalal), to complete or perfect, and (2) יה (yah), the shortened name of the Lord.

the Value in Gematria is 11247, יאבדז‎ ‎‎yabdez, "his mother was all the proper desires."

This latter verb stems from an ancient Proto-Indo-European root "gwedh-", to request or ask for, from which also comes the English verb to bid, the German expression of entreaty bitte, please, and the verb beten, to pray (hence also the Dutch verb bidden, to pray). In Greek mythology, Pothos is a minor character and either son or aspect of the more familiar Eros.

Our verb επιποθεω (epipotheo), to long for or to mull over that which one desires, is used 9 times in the New Testament; SEE FULL CONCORDANCE. From this verb come:

The noun επιποθησις (epipothesis) describes an act or instance of desire (2 CORINTHIANS 7:7 and 7:11 only).

The adjective επιποθητος (epipothetos) means desired or longed for (PHILIPPIANS 4:1 only).

The noun επιποθια (epipothia) describes the general idea of desire or longing for (ROMANS 15:23 only).

v. 3-4: "Incense in the High Places."

Incense is scripture. In spite of the fact it is pleasing to the senses it cannot reveal God to us on its own. To fill the schnoz up with incense all the time is a naive fool's way of knowing all there is to know about God.

The Value in Gematria is 11509, יאהאֶפֶסט‎, gafta, "A wing in a cell", a "caged bird."

v. 5: Jotham, Meaning Yah Is Perfect, Yah Is Complete Etymology. From (1) יו (yu), a short form of the name of the Lord, and (2) the verb תמם (tamam), to be complete.

The Value in Gematria is 11509, יא‎ה אֶפֶסט, yah apest, "God's Apostle."

The Prince must always be ready to take over the functions of the Church and the State as easily as an acolyte would take over as Pope.

Key to this all important duty and its transition is the ability to be good and righteous in the ability to offset, to wield the power of yes and no over good and evil.

v. 6: the Value in Gematria is 6378, ו‎גז‎ח‎, "and cut off."

v. 7: the Value in Gematria is 7164, ז‎אוד‎ , a lot...meaning a soul that is not able to discern right from wrong, especially one that is the product of a leprous society shall not have the rights and privileges of one that is able to resort to an ethical morality as the basis for its decision making.

We are taught that someone who intentionally serves idols will be "cut off" from the Jewish people. Literally, the phrase describing this process reads:

"And the soul that does [this] with an uplifted hand…blasphemes G‑d, and that soul will be cut off from the midst of its people. For it has disgraced the word of G‑d and abrogated His commandment; that soul will be cut off, yes, cut off, [as long as] its transgression is within it [i.e. if he does not repent]. (Num. 15:30-31)

The word for "its transgression" in this verse [in Hebrew, "avona"] can also be read as "time-period" [in Hebrew, "ona"], as in the phrase, "he will not diminish her conjugal rights" (Ex. 21:10).

The word "ona" means "time period" or "season", and is also used to mean "conjugal rights" or "frequency of marital relations".If the soul in question had remained holy and not sinned, it would have joined together with its mate in Paradise….

This means that if the soul in question had remained holy and not sinned, it would have joined together with its mate in Paradise and thereby produced the soul of converts, as is mentioned in the Zohar. (III:167b, 168a).

The High Places that steer people wrong, make them feel neurotic, displaced, and offensive at every little thing have to be thrown down. The scriptures were given to Moses and the other prophets, not as excuses for community but because the presence of a mutually loving human race is essential for its long-term survival.

The Kingdom Palace is conscripted by God and this Book of Kings to ensure nothing goes wrong with the formula.

[600shekels]

2 Chronicles 26: 1-10. "The Winner."

Uzziah King of Judah

Let's follow the idea that Amaziah retired an aspect of his self rather than dying altogether, and Uzziah is a new incarnation, the next stage. This is a common idea throughout the Torah, it is also present in the Tanakh. It can be done with all the persons, cultures, and ideas in the Chronicles and Torah; they are all variables in a type of spiritual logistic regression analysis.

Sometimes more is better, sometimes it makes things worse, sometimes things stay the same sometimes they rapidly change. The variables that contribute to change and acceleration are the subject of our study of the Tanakh.

26 Then all the people of Judah took Uzziah,[a] who was sixteen years old, and made him king in place of his father Amaziah. 

Amaziah meant "getting stronger." Uzziah means "importing the Strength of Yah." Like a she-goat imports a male, "headstrong about bringing into refuge, into safety."

The Gematria for this verse is 7202, [70-20-2] זכו "the winner" is the one who imports his intellect is the one who wins Judah, the Glory of God.

2 He was the one who rebuilt Elath and restored it to Judah after Amaziah rested with his ancestors.

Elath is one of those logistic variables, it can go either way. Suffice to say the people of Judah wanted a stag, who could instruct them and set an example instead of a butthead:

אלל

The root אלל ('alal) predominantly describes a protruding or sticking out. This may be positive (when one leads a collective), neutral (when one is a tree), or negative (when one fails convention). The latter sense in particular describes foolishness, or at least a failure to live up to cognitive standards or common codes of conduct.

Nouns אלון ('allon), אלה ('alla) and אלה ('elah) refer to oaks or terebinths but note the similarities with the demonstrative pronoun אלה ('elleh), "these," and אלה ('eloah) meaning god or God.

Nouns אליל ('elil) and אלול ('elul) mean worthlessness or a worthless thing (a thing that sticks out of the economy of useful things). Adjectives אויל ('ewil) and אולי ('ewili) mean foolish, and noun אולת ('iwwelet) means foolishness or folly. Noun אול ('ul) may mean belly or leading man.

Nouns אולם ('ulam) and אילם ('elam) mean porch. The former is identical to an adverb that means "however" or "but." Another adverb אולי ('ulay) means "perhaps."

Noun איל ('ayil), "protruder," refers in the Bible to a ram, a pillar, a chief and, yet again, a terebinth. Noun איל ('ayyal) means stag or deer — hence the panting deer of Psalm 42 also describes an ignoramus longing for instruction — and its feminine counterpart אילה ('ayyala) means doe.

The verb יאל (ya'al) means to be foolish, gullible or even simply compliant and pleased to go along in no particularly negative way.

3 Uzziah was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. 

Jecoliah means "Yah completes." Uzziah, the Borrower, at age 16 [1+6] underwent One Shabbat. He resembled a man, and acted like the image of God.

For 52 years he did this, 5+2= 7, meaning he observed his Shabbat the entire time he reigned.

What does it mean to attain and always observe Shabbat?

The Gematria is 12-4-5-2, [12+9+2] =יבטב or "things will always get better."

4 He did what was right in the eyes of the Lord, just as his father Amaziah had done. 

See, I was right, Amaziah was following a natural course, which was frought with mistakes. The next generation of his personality, Uzziah, improved upon it, but only after Shabbat, and one other important thing called Zechariah:

5 He sought God during the days of Zechariah, who instructed him in the fear[b] of God. As long as he sought the Lord, God gave him success.

זכר

The verb זכר (zakar) means to remember, to deliberately review, or to cause to remember or review — by means of public oration, urging and pleading, physical memorials, and so on.

Noun זכר (zeker) means remembrance, memory, memorial or invocation. Noun זכרון (zikkaron) or זכרן (zikkaron) denotes a memorial or token — a memorial day, altar-plates, stones, crowns, books, proof of citizenship, even spoils of war. Noun אזכרה ('azkara) refers to a memorial-offering.

6 He went to war against the Philistines and broke down the walls of Gath, Jabneh and Ashdod. He then rebuilt towns near Ashdod and elsewhere among the Philistines. 

Philistines= low born, have not attained Shabbat.

Gath= the winepress

Jabneh=What he causes to be built,

בנה

The verb בנה (bana) means to build, mostly of stone buildings and thus of houses and thus of families and dynasties: hence the association between this verb and the nouns אבן ('eben), stone, and בן (ben), son.

Noun בניה (binya) means a building in the sense of a structure. Noun מבנה (mibneh) means building in the sense of place of building. Noun תבנית (tabnit) means building in the sense of the act of building: a construction, pattern or image.

Ashdod= Happiness Beloved, the location of the Temple of Dagon, the god of Natural Abundance.

Towns near Ashdod=These Famous Five are listed in Joshua 13:3: Gaza, Ashdod, Ashkelon, Gath, Ekron and Avva, and that's six of them.

Gaza=Strength

Ashdod= Loyalty, Devotion

Ashkelon=Happiness is Perseverence

Gath= the Winepress

Ekron= Extermination of Low Tendencies

Avva=Av= Wish, Va=Waters, the "Wishing Waters" AKA to replace fear with faith.

Avva is weird so I am adding Gematria which is 1402, which returns אדאֶפֶסב‎ ‎or Adapesv.

Adab= grief

Pesev= to cause to vanish, to replace with faith

=Chesed.

7 God helped him against the Philistines and against the Arabs "wanderers" who lived in Gur Baal and against the Meunites. 

Gur Baal= those who stir up strife

גרר

The verb גרר (garar) means to drag or drag away, mostly in a circular or repetitive motion. Noun גרה (gera) means cud, or food that's dragged back up, chewed again and sent back down. The identical noun גרה (gera) denotes a unit of weight that served as currency. Noun גרגר (gargar) means berry and the plural noun גרגרות (gargerot) means neck, probably after their signature wagging motion.

The verb גרה (gara) means to strive or agitate strife, obviously not by means of one singular assault but rather by repeated provocations and withdrawals. Noun תגרה (tigra) means contention or opposition. Noun גרון (garon) is a second word for neck.

Verb גור (gur) means the same as the previous: to quarrel or stir up strife. Nouns גור (gor) and גור (gur) both denote lion cubs. Perhaps young male lions were named after the verb גור (gur) because they are expelled from the pride and are forced to roam adjacent territories.

The verb גור (gur), namely — or a second and identical verb — is also often used to describe to itinerate or temporary abide. Noun גר (ger) describes an itinerant; a stranger or foreigner. Noun גרות (gerut) may describe a lodging place for foreign travelers but may also be part of the name Geruth Chimham. Noun מגור (magor) means dwelling place or itineration. Nouns מגורה (megura) and ממגרות (mammegurot) describes storehouses, or places were goods were temporarily stored on their way to the market.

Perhaps a third identical verb גור (gur) means to dread, but perhaps it describes dread that is built up over time and from many little threats and suspicions. Nouns מגור (magor) and מגורה (megora) mean fear or terror, but note that the former is identical to the word meaning dwelling place, mentioned above. The verb יגר (yagor) appears to be a by-form of this third verb גור (gur), and also means to dread. The adverb יגור (yagor) means fearing.

Meunites= the native population, the hidden population

ן

The verb ענן ('nn) appears to describe the deriving of solid theories out of hardly related observations. It's used to mean to divine, and noun ענן ('anan) means cloud (which appears like a solid object but is really a bunch of barely relating droplets).

Verb עון ('wn) probably means to conceal or cover. Nouns מעון (ma'on) and מענה (me'ona) refer to the lair, refuge or hideouts of animals, but often too to the habitation of the Creator, which is heaven. And that links this word back to the previous word meaning cloud.

Hiding underneath the growlers and complainers are Godly persons that need to be lead. If they cannot be lead, just as God told Moses about the Bitchers, just go ahead and kill them.

Hecklers, complainers, and strifers are forbidden by the Torah. The people that survive the Disciplinary Act will see the light. Here is more of that logistic regression I mentioned in the next verse...

Normally the Ammonites, "talkers" are the enemies of God, but here they change their spots:

8 The Ammonites brought tribute to Uzziah, and his fame spread as far as the border of Egypt, because he had become very powerful.

9 Uzziah built towers in Jerusalem at the Corner Gate, at the Valley Gate and at the angle of the wall, and he fortified them. 

10 He also built towers in the wilderness and dug many cisterns, because he had much livestock in the foothills and in the plain. He had people working his fields and vineyards in the hills and in the fertile lands, for he loved the soil.

Towers are related to the Fourth Day, when the stars came out. We build towers up, the stars come down, intelligence is the result. To build towers in Jerusalem is to bridge the process by teaching others how to live ethically and also happily.

The Corner Gate leads between North and West. What we are doing here by digging up the secrets of the Tanakh in order to learn what is hidden (N) in order to create an enlightened human race (W) is a Corner Tower.

The Valley Gate Tower= Valleys are where sinners expiate their sins and escape purgatory:

 The gate to heaven is understood to refer to Jerusalem, but Jewish tradition also identifies the valley of Gehinom (purgatory) near the walls of the Old City.

To build a Tower at this junction is to avoid the need to purge.

The Angle of the Wall= the right angle, meaning one must turn Right, towards the East and remain awake if one is also planning to reach the Northwest and remain anchored in what is known, memorized, and practiced, and avoid the pitfalls of the ego, the lax behavior of a loser like Amaziah who only got better at getting worse because he refused to honor the Observances and the Commitments of Ashdod.

The references to the construction of cisterns and the love of the soil etc. signs a man and his culture are reaping the benefits of the Torah, returns a Gematria of 10144, אאֶפֶסאדד‎ ‎ ‎apesadad, "To fly and look the Thunder in the Eye."

עוף I

The verb עוף ('up I) means to fly or fly away (Genesis 1:20, Proverbs 23:5, Isaiah 31:5). It's a very common root in the Semitic language area, and its derivatives are:

The masculine noun עוף ('op), denoting creatures that fly, such as birds (Genesis 40:17) and insects (Leviticus 11:20).

The masculine noun עפעף ('ap'ap), meaning eyelid (Job 16:16, Psalm 132:3, Jeremiah 9:17).

Apparently, in the Hebrew mind, an eyelid resembles a wing, and the function of a wing isn't only to fly with, it's more so to cover with. Hence Isaiah speaks of God protecting Jerusalem like a hen its chicks (Isaiah 31:5) and the Psalmist of seeking refuge under God's wings (Psalm 91:4). It may very well be that the ancients saw God as having wings (which, in time, should result in us having wings as well, being made in God's image; meaning we're still larvae), but it could also be that the Psalmist saw mankind as (a) the apple of God's eye (Deuteronomy 32:10, Psalm 17:8, Zechariah 2:8) and (b) at times safely behind his eye lids.

Hadad= thunder

=To be the best, to be the Apple of God's Eye.

[mybeautifulchristianjourney]

Azariah King of Judah

1 In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign. 2 He was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. 3 He did what was right in the eyes of the Lord, just as his father Amaziah had done. 4 The high places, however, were not removed; the people continued to offer sacrifices and burn incense there.

5 The Lord afflicted the king with leprosy until the day he died, and he lived in a separate house. Jotham the king’s son had charge of the palace and governed the people of the land.

6 As for the other events of Azariah’s reign, and all he did, are they not written in the book of the annals of the kings of Judah? 7 Azariah rested with his ancestors and was buried near them in the City of David. And Jotham his son succeeded him as king.

Zechariah King of Israel

8 In the thirty-eighth year of Azariah king of Judah, Zechariah son of Jeroboam became king of Israel in Samaria, and he reigned six months. 9 He did evil in the eyes of the Lord, as his predecessors had done. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

10 Shallum son of Jabesh conspired against Zechariah. He attacked him in front of the people, assassinated him and succeeded him as king. 11 The other events of Zechariah’s reign are written in the book of the annals of the kings of Israel. 12 So the word of the Lord spoken to Jehu was fulfilled: “Your descendants will sit on the throne of Israel to the fourth generation.”

Shallum King of Israel

13 Shallum son of Jabesh became king in the thirty-ninth year of Uzziah king of Judah, and he reigned in Samaria one month. 14 Then Menahem son of Gadi went from Tirzah up to Samaria. He attacked Shallum son of Jabesh in Samaria, assassinated him and succeeded him as king.

15 The other events of Shallum’s reign, and the conspiracy he led, are written in the book of the annals of the kings of Israel.

16 At that time Menahem, starting out from Tirzah, attacked Tiphsah and everyone in the city and its vicinity, because they refused to open their gates. He sacked Tiphsah and ripped open all the pregnant women.

Menahem King of Israel

17 In the thirty-ninth year of Azariah king of Judah, Menahem son of Gadi became king of Israel, and he reigned in Samaria ten years. 18 He did evil in the eyes of the Lord. During his entire reign he did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

19 Then Pul king of Assyria invaded the land, and Menahem gave him a thousand talents of silver to gain his support and strengthen his own hold on the kingdom. 20 Menahem exacted this money from Israel. Every wealthy person had to contribute fifty shekels of silver to be given to the king of Assyria. So the king of Assyria withdrew and stayed in the land no longer.

21 As for the other events of Menahem’s reign, and all he did, are they not written in the book of the annals of the kings of Israel? 22 Menahem rested with his ancestors. And Pekahiah his son succeeded him as king.

Pekahiah King of Israel

23 In the fiftieth year of Azariah king of Judah, Pekahiah son of Menahem became king of Israel in Samaria, and he reigned two years. 24 Pekahiah did evil in the eyes of the Lord. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit. 25 One of his chief officers, Pekah son of Remaliah, conspired against him. Taking fifty men of Gilead with him, he assassinated Pekahiah, along with Argob and Arieh, in the citadel of the royal palace at Samaria. So Pekah killed Pekahiah and succeeded him as king.

26 The other events of Pekahiah’s reign, and all he did, are written in the book of the annals of the kings of Israel.

Pekah King of Israel

27 In the fifty-second year of Azariah king of Judah, Pekah son of Remaliah became king of Israel in Samaria, and he reigned twenty years. 28 He did evil in the eyes of the Lord. He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit.

29 In the time of Pekah king of Israel, Tiglath-Pileser king of Assyria came and took Ijon, Abel Beth Maakah, Janoah, Kedesh and Hazor. He took Gilead and Galilee, including all the land of Naphtali, and deported the people to Assyria. 30 Then Hoshea son of Elah conspired against Pekah son of Remaliah. He attacked and assassinated him, and then succeeded him as king in the twentieth year of Jotham son of Uzziah.

31 As for the other events of Pekah’s reign, and all he did, are they not written in the book of the annals of the kings of Israel?

Jotham King of Judah

32 In the second year of Pekah son of Remaliah king of Israel, Jotham son of Uzziah king of Judah began to reign. 33 He was twenty-five years old when he became king, and he reigned in Jerusalem sixteen years. His mother’s name was Jerusha daughter of Zadok. 34 He did what was right in the eyes of the Lord, just as his father Uzziah had done. 35 The high places, however, were not removed; the people continued to offer sacrifices and burn incense there. Jotham rebuilt the Upper Gate of the temple of the Lord.

36 As for the other events of Jotham’s reign, and what he did, are they not written in the book of the annals of the kings of Judah? 37 (In those days the Lord began to send Rezin king of Aram and Pekah son of Remaliah against Judah.) 38 Jotham rested with his ancestors and was buried with them in the City of David, the city of his father. And Ahaz his son succeeded him as king. — 2 Kings 15 | New International Version (NIV) Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.®All rights reserved worldwide. Cross References: Leviticus 13:46; 2 Samuel 20:15; 1 Kings 14:17; 1 Kings 16:18; 1 Kings 16:24; 2 Kings 10:30; 2 Kings 12:3; 2 Kings 14:5; 2 Kings 14:17; 2 Kings 16:1; 2 Kings 17:1; 1 Chronicles 5:17; 2 Chronicles 23:20; 2 Chronicles 26:3,4 and 5; 2 Chronicles 27:1; 2 Chronicles 27:7; 2 Chronicles 28:6; Proverbs 28:2; Isaiah 6:1; Isaiah 7:1; Hosea 8:4; Amos 1:3; Amos 7:9

[180brg]

2 Chronicles 26

Uzziah King of Judah

1 Then all the people of Judah took Uzziah,[a] who was sixteen years old, and made him king in place of his father Amaziah. 2 He was the one who rebuilt Elath and restored it to Judah after Amaziah rested with his ancestors.

3 Uzziah was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. 4 He did what was right in the eyes of the Lord, just as his father Amaziah had done. 5 He sought God during the days of Zechariah, who instructed him in the fear[b] of God.As long as he sought the Lord, God gave him success.

6 He went to war against the Philistines and broke down the walls of Gath, Jabneh and Ashdod. He then rebuilt towns near Ashdod and elsewhere among the Philistines. 7 God helped him against the Philistines and against the Arabs who lived in Gur Baal and against the Meunites. 8 The Ammonites brought tribute to Uzziah, and his fame spread as far as the border of Egypt, because he had become very powerful.

9 Uzziah built towers in Jerusalem at the Corner Gate, at the Valley Gate and at the angle of the wall, and he fortified them. 10 He also built towers in the wilderness and dug many cisterns, because he had much livestock in the foothills and in the plain. He had people working his fields and vineyards in the hills and in the fertile lands, for he loved the soil.

11 Uzziah had a well-trained army, ready to go out by divisions according to their numbers as mustered by Jeiel the secretary and Maaseiah the officer under the direction of Hananiah, one of the royal officials. 12 The total number of family leaders over the fighting men was 2,600. 13 Under their command was an army of 307,500 men trained for war, a powerful force to support the king against his enemies. 14 Uzziah provided shields, spears, helmets, coats of armor, bows and slingstones for the entire army. 15 In Jerusalem he made devices invented for use on the towers and on the corner defenses so that soldiers could shoot arrows and hurl large stones from the walls. His fame spread far and wide, for he was greatly helped until he became powerful.

16 But after Uzziah became powerful, his pride led to his downfall. He was unfaithful to the Lord his God, and entered the temple of the Lord to burn incenseon the altar of incense. 17 Azariah the priest with eighty other courageous priests of the Lord followed him in. 18 They confronted King Uzziah and said, “It is not right for you, Uzziah, to burn incense to the Lord. That is for the priests, the descendants of Aaron, who have been consecrated to burn incense. Leave the sanctuary, for you have been unfaithful; and you will not be honored by the Lord God.”

19 Uzziah, who had a censer in his hand ready to burn incense, became angry. While he was raging at the priests in their presence before the incense altar in the Lord’s temple, leprosy[c] broke out on his forehead. 20 When Azariah the chief priest and all the other priests looked at him, they saw that he had leprosy on his forehead, so they hurried him out. Indeed, he himself was eager to leave, because the Lord had afflicted him.

21 King Uzziah had leprosy until the day he died. He lived in a separate house[d]—leprous, and banned from the temple of the Lord. Jotham his son had charge of the palace and governed the people of the land.

22 The other events of Uzziah’s reign, from beginning to end, are recorded by the prophet Isaiah son of Amoz. 23 Uzziah rested with his ancestors and was buried near them in a cemetery that belonged to the kings, for people said, “He had leprosy.” And Jotham his son succeeded him as king.

Footnotes:

2 Chronicles 26:1 Also called Azariah

2 Chronicles 26:5 Many Hebrew manuscripts, Septuagint and Syriac; other Hebrew manuscripts vision

2 Chronicles 26:19 The Hebrew for leprosy was used for various diseases affecting the skin; also in verses 20, 21 and 23.

2 Chronicles 26:21 Or in a house where he was relieved of responsibilities

[stupidelephanthead]

declares they are a people void of counsel, nor is there any understanding in them, O, that they were wise, that they understood this, that they would consider their latter end! #jekoliah

[hatrackley]

King Uzziah – with a little help

Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in place of his father Amaziah. He was the one who rebuilt Elath and restored it to Judah after Amaziah rested with his ancestors.Uzziah was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem. He did what was right in the…

[hatrackley]

Sin

In the twenty-seventh year of Jeroboam king of Israel, Azariah son of Amaziah king of Judah began to reign.  He was sixteen years old when he became king, and he reigned in Jerusalem fifty-two years. His mother’s name was Jekoliah; she was from Jerusalem.  He did what was right in the eyes of the Lord, just as his father Amaziah had done.  The high places, however, were not removed; the people…

[stupidelephanthead]

declares they have provoked me to jealousy by what is not the mightiest and moved me to anger by their foolish fashioned mighty ones, but i will provoke them to jealousy by those who are not a nation and will move them to anger by a foolish people. #jekoliah

[stupidelephanthead]

found him in a desert land and in the wasteland, a howling wilderness, he encircled him, he instructed him, he kept him as the apple of his eye. #jekoliah

[stupidelephanthead]

declares now the master appeared at the tent in a pillar of cloud, and the pillar of cloud stood above the door of the tent. #jekoliah

[stupidelephanthead]

reckons for a little while grace has been shown from the mightiest master, to leave us a remnant to escape, and to give us a peg in his transcendent place, that our mightiest may enlighten our eyes and revive us in our bondage. #jekoliah

[stupidelephanthead]

declares the word is very near you, it is in your mouth and in your heart so you may heed it. #jekoliah

[stupidelephanthead]

declares the mightiest master IS righteous! we are left this day as a remnant here before him in our guilt, though because of it not one of us can stand in his presence. #jekoliah

[stupidelephanthead]

declares there remains a rest for the people of the mightiest, for he who has entered his rest has himself also ceased from his works as the mightiest did from his. #jekoliah