2 Kings 23 9

2 Kings 23:9 kjv

Nevertheless the priests of the high places came not up to the altar of the LORD in Jerusalem, but they did eat of the unleavened bread among their brethren.

2 Kings 23:9 nkjv

Nevertheless the priests of the high places did not come up to the altar of the LORD in Jerusalem, but they ate unleavened bread among their brethren.

2 Kings 23:9 niv

Although the priests of the high places did not serve at the altar of the LORD in Jerusalem, they ate unleavened bread with their fellow priests.

2 Kings 23:9 esv

However, the priests of the high places did not come up to the altar of the LORD in Jerusalem, but they ate unleavened bread among their brothers.

2 Kings 23:9 nlt

The priests who had served at the pagan shrines were not allowed to serve at the LORD's altar in Jerusalem, but they were allowed to eat unleavened bread with the other priests.

2 Kings 23 verses

2 Kings 23 9 Meaning

King Josiah's widespread religious reforms led to the purification of the land from idolatry, including the dismantling of unauthorized high places. This verse specifically addresses the priests who had served at these illegitimate sites of worship. Though spared from execution or complete destitution, these priests were fundamentally disqualified from active service at the legitimate altar of the Lord in Jerusalem, yet were provided sustenance through unleavened bread among their priestly brethren, marking a significant demotion but not total abandonment.

2 Kings 23 9 Context

2 Kings 23:9 occurs within King Josiah's sweeping reforms (2 Kings 23:1-20), which began after the discovery of the Book of the Law in the Temple (2 Kings 22). The preceding verses describe Josiah's eradication of pagan worship practices and symbols from the Temple, Jerusalem, and ultimately throughout the entire land of Judah, including places like Bethel. This included defiling the altars, destroying cultic objects, and removing various idolatrous priests. Verse 9 then specifically details the fate of one group of priests: those who served at the high places (bamot)—sites that, even if sometimes intended for YHWH worship, contravened the command for exclusive worship at the Jerusalem Temple. Historically, high places had been a persistent issue throughout the divided monarchy, representing either outright paganism or a syncretistic, unauthorized form of YHWH worship. Josiah’s actions reflect a profound commitment to Mosaic law, especially Deuteronomy's insistence on one central place of worship (Deut 12).

2 Kings 23 9 Word Analysis

• Nevertheless (אךְ - ʾak): This conjunctive adverb introduces a qualification or contrast. It suggests that despite the severe defilement associated with the high places and the general condemnation of their practices, a specific form of leniency or distinction was applied to these particular priests, contrasting with the more severe actions taken against other idolaters.
• the priests (כֹּהֲנֵי - kohane) refers to those serving in a priestly capacity. These individuals likely identified as priests of Yahweh, even if serving at illegitimate sites. Their lineage and qualifications might have been acceptable for Temple service if they had served legitimately, setting them apart from purely pagan or non-Levitical priests.
• of the high places (הַבָּמוֹת - ha-bamot): The term bamot (singular: bama) denotes elevated shrines or altars, often on hills or raised platforms. These sites were originally places of worship (sometimes to YHWH, sometimes to Baal or other Canaanite deities) that pre-dated or ignored the exclusive command for Jerusalem Temple worship. Their use was a consistent point of contention in Israelite history, viewed as spiritual corruption by faithful kings and prophets.
• did not come up (לֹא יַעֲלוּ - lo yaʿalû): Signifies prohibition or disqualification from ascent to the altar, a key part of priestly function. "Coming up" is technical language for ascending the steps of the altar for service (Exod 20:26).
• to the altar of the Lord (מִזְבַּח יְהוָה - mizbeaḥ YHWH): Refers to the main sacrificial altar within the Temple courtyard in Jerusalem, the exclusive, divinely ordained place for offering sacrifices to YHWH (Deut 12). Being excluded from this altar meant loss of all active priestly duties and ritual authority.
• in Jerusalem (בִּירוּשָׁלַם - bîrûšālaim): Emphasizes the singular, authorized location of worship as commanded by Mosaic law, central to Josiah's reforms. The disqualification was from this specific, pure altar.
• but ate (וְאָכְלוּ - veʾākĕlû): Introduces the mitigating provision. Though excluded from sacrificial duties, they were allowed sustenance.
• unleavened bread (מַצּוֹת - matzot): Typically refers to bread made without yeast. In the cultic context, unleavened bread was a component of various offerings (Lev 2:4, Exod 29:2) and particularly significant in the Passover (Exod 12:8, 15-20). For priests, consuming parts of the offerings was their designated livelihood (Num 18). While some offerings required unleavened bread (e.g., grain offerings), it is suggested here as a general term for priestly sustenance or perhaps as the purer part of offerings, reflecting a status distinct from direct participation in the altar ritual, possibly signifying a purer or "basic" provision rather than that derived from defiled worship.
• among their brethren (בְּקֶרֶב אֲחֵיהֶם - be-qerev aḥeihem): Indicates that they remained part of the Levitical community and were supported by them. It points to a communal welfare system rather than a complete ostracism. They were sustained by the community of priests but held a demoted status, likely unable to fully share in the qodesh haqodashim (most holy portions) reserved for those who served directly. This shows both strict adherence to purity laws and an act of compassion.

2 Kings 23 9 Bonus Section

• The treatment of these priests differentiates them from those explicitly described as "idolatrous priests" (כְמָרִים - kemarim) who were rooted out (2 Kgs 23:5), suggesting a gradation of guilt or involvement in illicit worship. These kohanim (priests) were likely those Levites who continued serving YHWH, but at forbidden sites.
• This verse provides a legal precedent for dealing with priests whose conduct falls short of temple standards but doesn't warrant excommunication, echoing the future prophetic injunctions found in Ezekiel 44 concerning demoted Levites. This shows a long-standing concern in Israel's history for purity in ministry.
• The phrase "ate unleavened bread" (מַצּוֹת) implies they were receiving a portion, albeit perhaps a lesser or non-sacrificial portion, of what was set apart for priestly sustenance, like the pure bread portions given from grain offerings or firstfruits. It was enough to sustain life but denied them the dignity and privileges of full service.
• This policy allowed the government to dismantle rival worship centers without necessarily creating a class of alienated, resentful, and impoverished former clergy who might foment opposition. It was a politically pragmatic, yet biblically justifiable, action.

2 Kings 23 9 Commentary

2 Kings 23:9 provides a nuanced aspect of Josiah's thorough reformation. Unlike the idolatrous priests who were executed (v. 5), this group, "priests of the high places," were spared from death but faced permanent disqualification from active temple service. This was a consequence of their association with worship practices that, while perhaps still nominally Yahwistic for some, violated the purity and centralization of worship demanded by the Lord. Their inability to "come up to the altar of the Lord in Jerusalem" was a profound public demotion, underscoring the severity of deviating from God's prescribed worship. The provision of "unleavened bread among their brethren" signifies both an act of compassion and a statement about their demotion. They were sustained but prohibited from partaking in the choicest priestly portions that came from direct sacrificial service. This practice shows God's standard for worship: it must be holy and according to His decree, not according to man's preferences. It highlights a principle of restoration and mercy, allowing them to remain within the community while clearly defining boundaries against spiritual impurity and syncretism.