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    Uzziah in Wikipedia Uzziah (Hebrew עֻזִּיָּהוּ, meaning Yahweh is my strength;[1] Greek: Οζίας; Latin: Ozias), also known as Azariah (Hebrew עֲזַרְיָה Greek: Αζαρις; Latin: Azarias), was the king of the ancient Kingdom of Judah, and one of Amaziah's sons, whom the people appointed to replace his father (2 Kings 14:21; 2 Chronicles 26:1). (According to the Catholic Encyclopedia, the second form of his name most likely results from a copyist's error.[2]) He is one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew. Uzziah was sixteen when he became king of Judah[3] and reigned for fifty-two years. William F. Albright has dated his reign to 783 – 742 BC. Edwin R. Thiele's chronology has Uzziah becoming coregent with his father Amaziah in 792/791 BC, with his sole reign starting on the death of his father in 768/767 BC. Thiele dates Uzziah's being struck with leprosy to 751/750 BC, at which time his son Jotham took over the government, with Uzziah living on until 740/739 BC.[4] Pekah became king of Israel in the last year of Uzziah's reign. The Catholic Encyclopedia dates his reign from 809-759 B.C.[5] Biblical tradition Uzziah took the throne at the age of sixteen (2 Kings 14:21). His long reign of about fifty-two years was "the most prosperous excepting that of Jehoshaphat since the time of Solomon." He was a vigorous and able ruler, and "his name spread abroad, even to the entering in of Egypt" (2 Chronicles 26:8-14). In the earlier part of his reign, under the influence of a prophet named Zechariah, he was faithful to God, and "did that which was right in the sight of the Lord" (2 Kings 15:3; 2 Chronicles 26:4-5) In Jerusalem he made machines designed by skillful men for use on the towers and on the corner defenses to shoot arrows and hurl large stones. His fame spread far and wide, for he was greatly helped until he became powerful. But then, his pride led to his downfall. He was unfaithful to the Lord his God, and entered the temple of the LORD to burn incense on the altar of incense (2 Chronicles 26:15-16). Azariah the High Priest saw the tendency of such a daring act on the part of the king, and with a band of eighty priests he withstood him (2 Chronicles 26:17), saying, "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." (2 Chronicles 26:18) In the mean time a great earthquake shook the ground and a rent was made in the temple, and the bright rays of the sun shone through it, and fell upon the king's face, insomuch that the leprosy seized upon him immediately. (Josephus Flavius, Antiquities IX 10:4). Uzziah was suddenly struck with tzaraat while in the act of offering incense (2 Chronicles 26:19-21), and he was driven from the Temple and compelled to reside in "a separate house" until his death (2 Kings 15:5, 27; 2 Chronicles 26:3). The government was turned over to his son Jotham (2 Kings 15:5), a coregency that lasted for the last 11 years of Uzziah's life (751/750 to 740/739 BC). He was buried in a separate grave "in the field of the burial which belonged to the kings" (2 Kings 15:7; 2 Chr. 26:23). "That lonely grave in the royal necropolis would eloquently testify to coming generations that all earthly monarchy must bow before the inviolable order of the divine will, and that no interference could be tolerated with that unfolding of the purposes of God... (Dr. Green's Kingdom of Israel). Isaiah sees the Lord "in the year that king Uzziah died" (Isaiah 6:1). Uzziah Tablet In 1931 an archeological find, now known as the Uzziah Tablet, was discovered by Professor E.L. Sukenik of the Hebrew University of Jerusalem. He came across the artifact in a Russian convent collection from the Mount of Olives. The origin of the tablet previous to this remains unknown and was not documented by the convent. The inscription on the tablet is written in ancient Hebrew with an Aramaic style. This style is dated to around AD 30-70, around 700 years after the supposed death of Uzziah of 2 Kings and 2 Chronicles. Nevertheless the inscription is translated, "Hither were brought the bones of Uzziah, king of Judah. Not to be opened." It is open to debate whether this really is the tomb of King Uzziah or simply a later creation. Many seem to claim that it was a later reburial of Uzziah after the Second Temple Period. The earthquake in the days of Uzziah A great earthquake is referred to in the book of the prophet Amos. Amos dated his prophecy to "two years before the earthquake, when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel" (Amos 1:1, NIV). Over 200 years later, the prophet Zechariah predicted a future earthquake from which the people would flee as they fled in the days of Uzziah (Zechariah 14:5). Geologists believe they have found evidence of this major earthquake in sites throughout Israel and Jordan.[6] The geologists write: Masonry walls best display the earthquake, especially walls with broken ashlars, walls with displaced rows of stones, walls still standing but leaning or bowed, and walls collapsed with large sections still lying course-on-course. Debris at six sites (Hazor, Deir 'Alla, Gezer, Lachish, Tell Judeideh, and 'En Haseva) is tightly confined stratigraphically to the middle of the eighth century B.C., with dating errors of ~30 years.…The earthquake was at least magnitude 7.8, but likely was 8.2…This severe geologic disaster has been linked historically to a speech delivered at the city of Bethel by a shepherd-farmer named Amos of Tekoa."[7] An exact date for this earthquake would be of considerable interest to archaeologists and historians, because it would allow a synchronization of the earthquake at all the sites affected by it in Israel, Jordan, Lebanon and Syria. Currently, the stratigraphic evidence at Gezer dates the earthquake at 760 BC, plus or minus 25 years,[8] while Yadin and Finkelstein date the earthquake level at Hazor to 760 BC based on stratigraphic analysis of the destruction debris.[9] Similarly, Ussishkin dated the "sudden destruction" level at Lachish to approximately 760 BC.[10] Amos says that the earthquake was in the days of Uzziah king of Judah and Jeroboam (II), son of Jehoash king of Israel. The reference to Jeroboam II is helpful in restricting the date of Amos's vision, more so than the reference to Uzziah's long reign of 52 years. According to Thiele's widely-accepted chronology, Jeroboam II began a coregency with his father in 793/792, became sole regent in 782/781, and died in late summer or the fall of 753 BC.[11] Assuming that the prophecy took place after Uzziah became sole regent in 768/767, Amos's prophecy can be dated to some time after that and some time before Jeroboam's death in 753 BC, with the earthquake two years after that. These dates are consistent with the dates given by the archaeologists above for the earthquake. They are inconsistent with the tradition, found in Josephus and the Talmud but not in the Bible, that the earthquake occurred when Uzziah entered the Temple to offer incense, accepting that the beginning of the Uzziah/Jotham coregency began sometime in the six-month period after Nisan 1 of 750 BC (see the Jotham article). Further chronological notes Uzziah from "Promptuarii Iconum Insigniorum " The calendars for reckoning the years of kings in Judah and Israel were offset by six months, that of Judah starting in Tishri (in the fall) and that of Israel in Nisan (in the spring). Cross-synchronizations between the two kingdoms therefore often allow narrowing of the beginning and/or ending dates of a king to within a six-month range. For Uzziah, the Scriptural data allow the narrowing of the beginning of his sole reign to some time between Nisan 1 of 767 BC and the day before Tishri 1 of the same BC year. For calculation purposes, this should be taken as the Judean year beginning in Tishri of 768 BC, i.e. 768/767, or more simply 768 BC. Some writers object to the use of coregencies in determining the dates of the kings of Judah and Israel, saying that there should be explicit reference to coregencies if they existed. Since there is no word for "coregency" in Biblical Hebrew, an explicit mention using this word will never be found. In the case of Uzziah, however, the statement that after he was stricken with leprosy, his son Jotham had charge of the palace and governed the people of the land (2 Kings 15:5) is a fairly straightforward indication of what in modern terms is called a coregency. Coregencies are well attested in Egypt,[12] and an interesting fact is that the pharaohs, in giving the year of their reign, never relate whether it is measured from a coregency. Egyptologists must determine the existence of a coregency from a comparison of chronological data, just as Thiele and those who have followed him have done from the chronological data of Scripture. Not all of the coregencies for the kings of Judah and Israel are as easy to identify as the Uzziah/Jotham coregency indicated by 2 Kings 15:5, but those who ignore coregencies in constructing the history of this time have failed to produce any chronology for the period that has found widespread acceptance. After noting how David set a pattern by setting his son Solomon on the throne before his death, Nadav Na'man writes, "When taking into account the permanent nature of the co-regency in Judah from the time of Joash, one may dare to conclude that dating the co-regencies accurately is indeed the key for solving the problems of biblical chronology in the eighth century B.C."[13] The dates given in the infobox below are those of Thiele,[14] except the starting date for the Amaziah/Uzziah coregency is taken as one year later than that given by Thiele, following Leslie McFall.[15] This implies that Uzziah's 52 years are to be taken in a non-accession sense, which was Thiele's general practice for coregencies, but which he did not follow in the case of Uzziah.