2 Chronicles 32 12

2 Chronicles 32:12 kjv

Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, Ye shall worship before one altar, and burn incense upon it?

2 Chronicles 32:12 nkjv

Has not the same Hezekiah taken away His high places and His altars, and commanded Judah and Jerusalem, saying, "You shall worship before one altar and burn incense on it"?

2 Chronicles 32:12 niv

Did not Hezekiah himself remove this god's high places and altars, saying to Judah and Jerusalem, 'You must worship before one altar and burn sacrifices on it'?

2 Chronicles 32:12 esv

Has not this same Hezekiah taken away his high places and his altars and commanded Judah and Jerusalem, "Before one altar you shall worship, and on it you shall burn your sacrifices"?

2 Chronicles 32:12 nlt

Don't you realize that Hezekiah is the very person who destroyed all the LORD's shrines and altars? He commanded Judah and Jerusalem to worship only at the altar at the Temple and to offer sacrifices on it alone.

2 Chronicles 32 verses

2 Chronicles 32 12 Meaning

2 Chronicles 32:12 contains the Assyrian field commander Rabshekah's mocking words to the people of Judah, accusing King Hezekiah of contradictory and offensive actions towards his own God. Rabshekah alleges that Hezekiah's removal of "high places" and "altars" – which were in fact idolatrous or unauthorized places of worship – and his command for the people to worship at only "one altar" in Jerusalem, was an act of irreverence that would displease his deity, rather than an act of faithfulness. This statement twists Hezekiah's genuine reforms, which were in line with Mosaic law and aimed at centralizing true worship, into an argument for God abandoning Judah.

2 Chronicles 32 12 Context

This verse is part of Rabshekah’s insolent address to the inhabitants of Jerusalem during Sennacherib, king of Assyria's invasion of Judah. Having conquered many fortified cities in Judah, Sennacherib was now laying siege to Jerusalem. Rabshekah, as Sennacherib's chief representative, delivered a message aimed at breaking the morale of the people and convincing them to surrender without a fight. His speech includes claims of Assyrian invincibility, mockery of Egypt as an unreliable ally, and, significantly, a theological argument designed to undermine their faith in YHWH and Hezekiah's leadership.

Historically, Hezekiah had undertaken significant religious reforms, purging Judah of idolatry and centralizing worship at the Temple in Jerusalem, aligning with the Deuteronomic covenant. The Assyrians, operating under a polytheistic worldview where each conquered nation's god was typically defeated along with the nation itself, could not comprehend Hezekiah's actions. Rabshekah's accusation here reveals his fundamental misunderstanding of Israel's God, presenting Hezekiah's acts of faithful obedience as misguided or even offensive to his own deity. This propaganda sought to sow doubt among the people, suggesting that even their king’s religious efforts had alienated their God, thereby weakening their hope of deliverance.

2 Chronicles 32 12 Word analysis

• Has not: (הֲלֹא - haloʾ). This is a rhetorical question, designed to evoke an obvious "yes" answer, implying that Hezekiah's actions were commonly known and easily verifiable. It carries a tone of accusation and irony.
• the same Hezekiah: Points directly to King Hezekiah, personalizing the accusation. The implication is that this well-known figure, whom the people might trust, is in fact misguided.
• taken away: (הֵסִיר - hesir). To remove, abolish, do away with. From the root סוּר (sur), meaning "to turn aside," "depart," or "take away." In the eyes of Rabshekah, this was a destructive act. However, in biblical terms (e.g., 2 Kgs 18:4), this was a positive, righteous reform, cleansing the land of forbidden worship.
• his high places: (בָּמֹתָיו - bamotayv). "High places" (בָּמָה - bamah) were elevated sites used for worship, often incorporating altars and pillars. While some pre-temple worship occurred on high places, by the time of the divided kingdom and later reforms, they became synonymous with syncretism and idolatrous practices (e.g., worship of Baal, Asherah). Hezekiah’s removal was an act of obedience to the Deuteronomic command for centralized worship.
• and his altars: (וּמִזְבְּחֹתָיו - umizbakhotaiv). Plural altars, referring to those built on the high places. The practice of having multiple altars outside Jerusalem was an affront to the one true God, who prescribed one central altar for legitimate sacrifices.
• and commanded: (וַיְצַו - vayetzav). Implies an authoritative decree or instruction. Hezekiah did not merely remove, but actively imposed a new standard of worship.
• Judah and Jerusalem: Specifies the target of Hezekiah's command, encompassing all the people within his dominion.
• saying, ‘You shall worship: (לֵאמֹר לֵאלֹהִים תִּשְׁתַּחֲוּוּ - le'mor lelohim tishtakhavu). "To say, 'To God you shall prostrate yourselves/worship'." This part of the command itself is orthodox.
• before one altar: (לִפְנֵי מִזְבֵּחַ אֶחָד - lifney mizbeach echad). "Before one altar." This refers specifically to the main altar within the Jerusalem Temple. This was a direct fulfillment of the Mosaic Law concerning a single, legitimate place of sacrifice (Deut 12).
• and burn incense on it': (וְעָלָיו תַּקְטִרוּ - v’alav taktiru). Burning incense was a priestly function and an act of worship. This reinforces the centralization of all legitimate cultic activities.

Word Group Analysis:

• "taken away his high places and his altars" vs. "You shall worship before one altar and burn incense on it": This juxtaposition forms the core of Rabshekah's misdirection. He presents two actions of Hezekiah as contradictory or offensive to his God. However, Hezekiah's "taking away" was precisely because he commanded worship "before one altar." These were not opposing actions but two facets of one comprehensive, faithful reform to restore pure worship to YHWH according to His laws. Rabshekah, from his pagan perspective of multiple localized deities, viewed removing altars as an insult to a deity who should have multiple shrines, not understanding Israel's God demands exclusive, centralized worship.

2 Chronicles 32 12 Bonus section

Rabshekah's statement implicitly underscores the unique and revolutionary nature of Israel's monotheism in the ancient Near East. While surrounding nations worshipped multiple gods in diverse localized cults, YHWH commanded exclusive worship directed to one God at one divinely designated location. Hezekiah's adherence to this command was not an affront, but an act of piety, directly contrary to Rabshekah's misinformed or deliberately deceptive interpretation. The irony is profound: Hezekiah was bringing Judah back to what YHWH desired, which Rabshekah, bound by his polytheistic worldview, could only perceive as a detrimental act against a deity. This sophisticated Assyrian tactic, combining military might with religious and psychological subversion, required discernment from the people of Jerusalem to distinguish truth from distorted truth.

2 Chronicles 32 12 Commentary

2 Chronicles 32:12 provides a vivid snapshot of the theological and strategic conflict between Assyria and Judah. Rabshekah, a master of psychological warfare, uses a twisted form of truth to sow confusion and fear. He accurately recounts Hezekiah’s reforms – the removal of high places and altars and the command to worship at a single altar in Jerusalem. However, he utterly misinterprets the theological significance of these actions. For the Assyrians, gods were localized and perhaps strengthened by more shrines. To remove a shrine was to dishonor a god or limit their power. Thus, Rabshekah concludes that Hezekiah has actually alienated his own God, thereby stripping Judah of divine protection.

This demonstrates the fundamental clash between polytheistic, territorial deities and the singular, universal God of Israel, YHWH. Hezekiah's reforms were an act of profound obedience, aimed at purifying the nation's worship and drawing them closer to God as commanded in Deuteronomy. His actions were blessed, not condemned, by God. Rabshekah's propaganda seeks to exploit this cultural and theological divide, creating doubt in the minds of the people. It’s a powerful illustration of how the enemy often takes righteous acts of faith and twists them to cause despair or division, mimicking the serpent's deception in Eden (Gen 3). The core message to the people of Judah was: your king has made your God angry, so your God will not save you.