Then all the people of Judah took Uzziah, who was sixteen years old, and made him king in the room of his father Amaziah. Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) XXVI.REIGN OF UZZIAH-AZARIAH. ACCESSION, AGE, AND CONDUCT OF UZZIAH. INFLUENCE OF THE PROPHET ZECHARIAH (2Chronicles 26:1-5). (Comp. 2Kings 14:21-22; 2Kings 15:2-3.)(1) Then.—And. Uzziah.—So the chronicler always names him, except in one place (1Chronicles 3:12), where the name Azariah appears, as in 2Kings 14:21; 2Kings 15:1; 2Kings 15:6, &c. In 2Kings 15:13; 2Kings 15:30; 2Kings 15:32; 2Kings 15:34, Uzziah occurs (though there also the LXX. reads Azariah, thus making the usage of Kings uniform); as also in the headings of the prophecies of Hosea, Amos, and Isaiah. It is not, therefore, to be regarded either as a popular abbreviation or a transcriber’s blunder, as Schrader and others suggest. In the Assyrian inscriptions of Tiglathpileser II this king is uniformly called Azriyahu, i.e., Azariah. Clearly, therefore, he was known by both names; but to foreigners chiefly by the latter. (Comp. Azareel—Uzziel, 1Chronicles 25:4; 1Chronicles 25:18.) 2 Chronicles 26:1. The people of Judah took Uzziah — Called also Azariah, 2 Kings 14:21; both names signifying the same thing, the strength, or help of God. Of this and 2 Chronicles 26:1; 2 Chronicles 26:3-4, see notes on 2 Kings 14:21-22; and 1 Kings 15:2-3.26:1-15 As long as Uzziah sought the Lord, and minded religion, God made him to prosper. Those only prosper whom God makes to prosper; for prosperity is his gift. Many have owned, that as long as they sought the Lord, and kept close to their duty, they prospered; but when they forsook God, every thing went cross. God never continues either to bless the indolent or to withhold his blessing from the diligent. He will never suffer any to seek his face in vain. Uzziah's name was famed throughout all the neighbouring countries. A name with God and good people makes truly honourable. He did not delight in war, nor addict himself to sports, but delighted in husbandry.Uzziah - This form of the name is found uniformly in Chronicles (except 1 Chronicles 3:12) and in the prophets. The writer of Kings prefers the form Azariah. Uzziah has been regarded as a phonetic corruption of the real name used by the common people. CHAPTER 26 2Ch 26:1-8. Uzziah Succeeds Amaziah and Reigns Well in the Days of Zechariah. 1. Then all the people of Judah took Uzziah—(See on [453]2Ki 14:21; [454]2Ki 15:1).Uzziah is made king; reigneth well in the days of Zechariah, and prospereth, 2 Chronicles 26:1-15. He invadeth the priest’s office; is smitten with a leprosy, 2 Chronicles 26:16-21. He dieth, and Jotham succeedeth him, 2 Chronicles 26:22,23. (a) Called also Azariah. EXEGETICAL (ORIGINAL LANGUAGES) Ch. 2 Chronicles 26:1-4 (= 2 Kings 14:21-22; 2 Kings 15:2-3). Uzziah’s Reign1. all the people of Judah] Cp. 2 Chronicles 22:1. Uzziah] Called “Azariah” in 1 Chronicles 3:12 and in 2 Kin. (eight times), but “Uzziah” in 2 Kings 15:13; 2 Kings 15:32; 2 Kings 15:34; Isaiah 1:1; Isaiah 6:1; Hosea 1:1; Amos 1:1; Zechariah 14:5. It has been supposed that this king is mentioned under the name of Az-ri-ja-a-u (i.e. “Azariah”) on an injured and obscure inscription of Tiglath-Pileser III. (reigned 745–727 b.c.) of Assyria, but the identification is doubtful. The two forms of the name when written in Heb. consonants closely resemble each other; the meanings moreover of the two are similar, “Jah is my strength” and “Jah hath given help.” Most likely the king bore both names; cp. “Abram” and “Abraham”—“Eliakim and Jehoiakim” (2 Chronicles 36:4). Verse 1. - Uzziah; Hebrew, עֻזִּיָּה. (signifying "Strength of Jehovah"). Once in Chronicles, and once only (1 Chronicles 3:12), this king's name is given Azariah, Hebrew, עֲזַרְיָה (signifying "Help of Jehovah") or עֲזַרְיָהוּ; and Isaiah (Isaiah 1:1, etc.), Hosea (Hosea 1:1, etc.), and Amos (Amos 1:1, etc.) always use the word Uzziah. In the parallel, however, and in both the chapters in which the parallel clauses lie, the word Azariah is used, as well in other clauses as in those (e.g. 2 Kings 15:1, 6, 8, 23, 27), yet Uzziah is also used in verses intermingled with them (e.g. 13, 30, 32, 34). It is probable that Azariah was the first-used name, that the latter name was not a corruption of the former, but that, for whatever reason, the king was called by both names. Nevertheless, the apt analogy that has been pointed out of Uzziel (1 Chronicles 25:4) and Azareel (18) is noteworthy. (See Keil and Bertheau on 1 Kings 15:2 and 2 Kings 14:21; and Keil on our present passage.) Sixteen years old. Therefore Uzziah must have been born just before the fatal outside mistake of his father's life in the challenge he sent to Joash of Israel, and after the deadly inner mistake of his soul in turning aside to "the gods of the children of Seir." 2 Chronicles 26:1The statements as to Uzziah's attainment of dominion, the building of the seaport town Elath on the Red Sea, the length and character of his reign (2 Chronicles 26:1-4), agree entirely with 2 Kings 14:21-22, and 2 Kings 15:2-3; see the commentary on these passages. Uzziah (עזּיּהוּ) is called in 1 Chronicles 3:12 and in 2 Kings generally) Azariah (עזריה); cf. on the use of the two names, the commentary on 2 Kings 14:21. - In 2 Chronicles 26:5, instead of the standing formula, "only the high places were not removed," etc.) Kings), Uzziah's attitude towards the Lord is more exactly defined thus: "He was seeking God in the days of Zechariah, who instructed him in the fear of God; and in the days when he sought Jahve, God gave him success." In לדרשׁ ויהי the infinitive with ל is subordinated to היה, to express the duration of his seeking, for which the participle is elsewhere used. Nothing further is known of the Zechariah here mentioned: the commentators hold him to have been an important prophet; for had he been a priest, or the high priest, probably הכּהן would have been used. The reading האלהים בּראות (Keth.) is surprising. ה המּבין ב can only denote, who had insight into (or understanding for the) seeing of God; cf. Daniel 1:17. But Kimchi's idea, which other old commentators share, that this is a periphrasis to denote the prophetic endowment or activity of the man, is opposed by this, that "the seeing of God" which was granted to the elders of Israel at the making of the covenant, Exodus 24:10, cannot be regarded as a thing within the sphere of human action or practice, while the prophetic beholding in vision is essentially different from the seeing of God, and is, moreover, never so called. בראות would therefore seem to be an orthographical error for ביראת, some MSS having ביראות or ביראת (cf. de Rossi, variae lectt.); and the lxx, Syr., Targ., Arab., Raschi, Kimchi, and others giving the reading בּיראת ה המּבין, who was a teacher (instructor) in the fear of God, in favour of which also Vitringa, proll. in Jes. p. 4, has decided. 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