What number verse is 2 Kings 15:35 in the Bible?

2 Kings 15:35 is the 9,961st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 2 Kings 15:35 sits at position 9,961.

15:3415:34

2 Kings 15:35

Q: What exactly were "high places" and why were they a problem?

"High places" (Hebrew: bamot) were elevated sites, often hills or constructed mounds, used for religious worship. While some may have been used for legitimate Yahwistic worship in earlier periods (e.g., 1 Samuel 9:12), they became problematic after the establishment of the central Temple in Jerusalem. God commanded centralized worship at the Temple in Deuteronomy 12. The high places were a problem because they often led to syncretism (mixing Yahwistic worship with pagan practices), encouraged idolatry, and undermined the exclusive, centralized worship of Yahweh, fostering a diluted and unauthorized form of devotion.

15:3615:36

Translation

King James Version

Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. He built the higher gate of the house of the LORD.

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KJV (with Strong's)

Howbeit the high places ^H1116 were not removed ^H5493: the people ^H5971 sacrificed ^H2076 and burned incense ^H6999 still in the high places ^H1116. He built ^H1129 the higher ^H5945 gate ^H8179 of the house ^H1004 of the LORD ^H3068.

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Complete Jewish Bible

However, the high places were not taken away; and the people still sacrificed and offered on the high places. He built the Upper Gate of the house of ADONAI.

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Berean Standard Bible

Nevertheless, the high places were not taken away; the people continued sacrificing and burning incense there. Jotham rebuilt the Upper Gate of the house of the LORD.

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American Standard Version

Howbeit the high places were not taken away: the people still sacrificed and burned incense in the high places. He built the upper gate of the house of Jehovah.

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World English Bible Messianic

However the high places were not taken away: the people still sacrificed and burned incense in the high places. He built the upper gate of the LORD’s house.

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Geneva Bible (1599)

But the hie places were not put away: for the people yet offered and burnt incense in the hie places: he buylt the hyest gate of the house of the Lord.

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Young's Literal Translation

Only, the high places have not turned aside--yet are the people sacrificing and making perfume in high places; he hath built the high gate of the house of Jehovah.

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Study This Verse

SUMMARY

Second Kings 15:35 offers a succinct yet profound assessment of King Jotham's reign in Judah, highlighting a paradox typical of many otherwise righteous kings: his commendable efforts in fortifying the Jerusalem Temple contrasted sharply with his failure to eradicate the pervasive and compromising practice of worship at the "high places." This verse underscores a persistent spiritual struggle within Judah, where official piety coexisted with unauthorized worship, revealing a deep-seated popular adherence to practices that diluted exclusive devotion to Yahweh.

CONTEXT

Literary Context: This verse concludes the summary of King Jotham's sixteen-year reign (c. 750-735 BC), immediately following the general positive assessment that "he did that which was right in the sight of the LORD, according to all that his father Uzziah did" (2 Kings 15:34). The phrase "Howbeit" (or "Nevertheless") signals a crucial qualification to this praise, introducing the chronic problem of the high places that plagued many otherwise good kings in Judah. This pattern of partial obedience, where kings are commended for their general righteousness but criticized for failing to remove the high places, is a recurring motif throughout the books of 1 Kings and 2 Kings, serving as a literary device to underscore the deep-seated spiritual compromise within the nation. The mention of building the Temple gate then provides a stark juxtaposition, showcasing Jotham's zeal for centralized, legitimate worship alongside his inability to purge decentralized, unauthorized practices.
Historical & Cultural Context: The "high places" (Hebrew: bâmôt) were elevated sites, often natural hills or constructed mounds, used for religious worship. Historically, before the establishment of the Jerusalem Temple, some high places might have been legitimate sites for Yahwistic worship (e.g., 1 Samuel 9:12-14). However, following the construction of the Temple by Solomon, God's command for centralized worship in Deuteronomy 12:2-14 rendered all other altars illegitimate. These high places often became centers for syncretistic worship, blending Yahwistic practices with Canaanite fertility cults, or simply served as convenient alternatives to the arduous journey to Jerusalem, fostering a diluted form of devotion. The fact that "the people sacrificed and burned incense still in the high places" indicates a deeply entrenched popular custom, suggesting that even a righteous king like Jotham found it politically or practically impossible to eradicate this pervasive spiritual compromise. Jotham's construction of "the higher gate of the house of the LORD" likely refers to an improvement or fortification of the northern gate of the Temple complex, possibly in response to the growing Assyrian threat, demonstrating his commitment to the physical infrastructure of official Yahwistic worship.
Key Themes: This verse powerfully illustrates several enduring themes. Firstly, it highlights Partial Obedience and Spiritual Compromise, a recurring flaw in many of Judah's kings, including King Asa and King Jehoshaphat. These rulers were generally righteous but failed to enforce comprehensive spiritual reform, allowing popular unauthorized worship to persist. Secondly, the verse speaks to the Persistence of Idolatry and Unauthorized Worship, demonstrating the deep-seated nature of spiritual impurity among the populace, even in the face of prophetic warnings and divine commands. The "high places" represent a constant spiritual drain, undermining the covenant relationship with Yahweh. Lastly, it raises the theme of Outward Piety Versus Inner Purity. Jotham's commendable architectural contributions to the Temple stand in stark contrast to the spiritual rot of the high places, illustrating the danger of focusing on external religious acts or structures while neglecting the deeper, more challenging issues of exclusive devotion and spiritual purity within the nation and among its people.

EXPOSITION AND ANALYSIS

Key Word Analysis

high places (Hebrew, bâmâh', H1116): An elevation, often a natural hill or constructed mound, used for cultic worship. In the context of the Deuteronomistic history, these sites, though sometimes initially used for Yahwistic worship, became condemned after the establishment of the central Temple in Jerusalem. Their continued use signified a deviation from God's command for centralized, exclusive worship, often facilitating syncretism and diluted devotion.
removed (Hebrew, çûwr', H5493): A primitive root meaning "to turn off," "take away," or "eradicate." The negative phrasing "were not removed" indicates Jotham's failure to actively dismantle and purge these unauthorized worship sites. This highlights a significant omission in his reign, signaling a lack of decisive action against a deeply ingrained spiritual problem rather than mere oversight.
built (Hebrew, bânâh', H1129): A primitive root meaning "to build" (literally and figuratively), or "to repair" and "set up." Jotham's action of building the higher gate of the house of the LORD demonstrates his active commitment to the legitimate, centralized worship of Yahweh at the Temple in Jerusalem. This stands in stark contrast to his passive allowance of the high places to persist.

Verse Breakdown

"Howbeit the high places were not removed:" This opening clause immediately qualifies the positive assessment of Jotham's reign (2 Kings 15:34). It highlights a critical spiritual deficiency, indicating that despite his general righteousness, Jotham did not undertake the necessary, decisive action to dismantle the unauthorized worship centers. This failure represents a significant compromise in his commitment to exclusive Yahwistic worship, echoing the pattern of several preceding kings.
"the people sacrificed and burned incense still in the high places." This clause explains why the high places needed to be removed: they were actively being used for unauthorized worship. The phrase "the people" emphasizes the pervasive nature of this practice, suggesting it was deeply ingrained in popular religious life. The continuation of sacrifices and incense burning signifies a persistent spiritual problem, indicating that the nation's spiritual health remained compromised, even under a king who generally "did right."
"He built the higher gate of the house of the LORD." This final clause presents a striking contrast. While failing to remove the high places, Jotham actively contributed to the central Temple, the legitimate site of worship. This act demonstrates his zeal for the official cult and his commitment to the physical infrastructure of Yahwism. The juxtaposition of this positive action with the preceding negative highlights the complexity of Jotham's reign and the tension between outward religious acts and the deeper, more challenging aspects of spiritual purity.

Literary Devices

The verse employs Juxtaposition as its primary literary device, placing Jotham's failure to remove the high places in direct contrast with his initiative to build the "higher gate of the house of the LORD." This sharp contrast underscores the king's paradoxical reign: a commitment to the physical structure of legitimate worship coexisting with a tolerance for unauthorized spiritual practices. Furthermore, the mention of "high places" serves as a Repetition of a recurring motif throughout the Deuteronomistic history, signaling a persistent spiritual problem that kings were repeatedly challenged, and often failed, to address. This repetition emphasizes the chronic nature of Judah's spiritual compromise. There is also a subtle Irony at play: a king praised for doing "right in the sight of the LORD" nevertheless permits a practice explicitly condemned by divine law, revealing the complexities and compromises inherent in human leadership.

THEOLOGICAL AND THEMATIC CONNECTIONS

The account of King Jotham in 2 Kings 15:35 offers profound theological insights into the nature of obedience, spiritual compromise, and the challenge of radical reform. It reveals that outward acts of piety, even significant ones like Temple construction, do not negate the necessity of addressing deeper, systemic spiritual impurities. The persistence of the high places, despite the presence of generally righteous kings, underscores the pervasive nature of human sin and the difficulty of uprooting deeply entrenched cultural and religious practices that deviate from God's revealed will. This narrative serves as a timeless warning against partial obedience, illustrating that God desires wholehearted, exclusive devotion, not merely adherence to certain aspects of His command while neglecting others. It highlights the constant tension between God's ideal for His people and their persistent inclination towards syncretism and self-devised worship.

REFLECTION AND APPLICATION

King Jotham's story in 2 Kings 15:35 serves as a potent mirror for contemporary believers, challenging us to examine the areas of our lives where we might exhibit partial obedience or tolerate spiritual compromise. It's easy to focus on outward expressions of faith—attending church, serving in ministry, giving financially—our "higher gates" that are commendable and visible. Yet, this verse compels us to ask if we are simultaneously neglecting our "high places"—those hidden areas of our hearts or habits where we allow competing loyalties, unconfessed sin, or diluted devotion to persist. True spiritual health demands a radical, comprehensive commitment to God's will, not just in the public sphere but in the private corners of our lives. We are called to be vigilant against syncretism, not just with pagan gods, but with the idols of materialism, self-reliance, comfort, or approval that subtly erode our exclusive devotion to Christ. Jotham's failure reminds us that even good intentions and visible acts of piety are insufficient if we fail to actively dismantle anything that competes with God's rightful place as supreme in our lives.

Questions for Reflection

What "high places" (areas of compromise or diluted devotion) might exist in my own life or in the collective life of my community?
Am I more focused on outward expressions of faith ("building higher gates") than on the internal purification of my heart and the removal of spiritual compromises?
What specific, decisive actions can I take to "remove" these spiritual high places and cultivate a more holistic and exclusive devotion to God?
How does the persistence of the high places in Judah's history speak to the challenge of true spiritual transformation, both individually and corporately?

FAQ

What exactly were "high places" and why were they a problem?

Answer: "High places" (Hebrew: bamot) were elevated sites, often hills or constructed mounds, used for religious worship. While some may have been used for legitimate Yahwistic worship in earlier periods (e.g., 1 Samuel 9:12), they became problematic after the establishment of the central Temple in Jerusalem. God commanded centralized worship at the Temple in Deuteronomy 12. The high places were a problem because they often led to syncretism (mixing Yahwistic worship with pagan practices), encouraged idolatry, and undermined the exclusive, centralized worship of Yahweh, fostering a diluted and unauthorized form of devotion.

Did all "good" kings fail to remove the high places?

Answer: No, not all. While many righteous kings, like Asa (1 Kings 15:14), Jehoshaphat (1 Kings 22:43), and Jotham, are noted for failing to remove them, there were exceptions. King Hezekiah (2 Kings 18:4) and King Josiah (2 Kings 23:8) are explicitly praised for their thorough reforms, which included the destruction of the high places, demonstrating a more complete obedience to God's commands.

What is the significance of Jotham building "the higher gate of the house of the LORD" in contrast to the high places?

Answer: This detail highlights a striking juxtaposition in Jotham's reign. Building or improving a gate of the Jerusalem Temple, the legitimate center of Yahwistic worship, was a commendable act of piety and dedication to God's house. It demonstrated his zeal for official, centralized worship. However, this positive action is immediately contrasted with his failure to remove the high places, which represented unauthorized, decentralized, and often syncretistic worship. The contrast underscores that outward acts of religious devotion, while good, do not excuse or compensate for a lack of comprehensive obedience in other areas, particularly concerning the purity of worship and the eradication of spiritual compromise.

CHRIST-CENTERED FULFILLMENT

The narrative of King Jotham, caught between commendable outward piety and a failure to eradicate deep-seated spiritual compromise, finds its ultimate resolution and fulfillment in Jesus Christ. The "high places" represent humanity's persistent inclination to worship God on our own terms, in our own chosen places, often mixing truth with human tradition or self-serving practices, rather than in the way God has prescribed. This reflects the universal problem of idolatry and partial obedience. Jesus, however, is the perfect King who completely fulfills God's will, demonstrating absolute and unblemished obedience, even unto death on the cross (Philippians 2:8). He did not merely build a "higher gate" to the house of the Lord; He himself is the true "gate" and the "way" to God, through whom all genuine worship and access to the Father is made possible (John 10:9 and John 14:6). Furthermore, Jesus did not tolerate any "high places" in His ministry or teaching; He consistently called for worship "in spirit and in truth," transcending geographical locations and demanding complete devotion of the heart (John 4:23-24). Through His perfect sacrifice, He cleansed the true temple—His own body and, by extension, the church—removing the spiritual "high places" of sin, self-righteousness, and false worship, making true and uncompromised communion with God possible for all who believe (Hebrews 10:19-22). Thus, where Jotham's reign revealed a persistent spiritual struggle, Christ's work offers complete victory and the path to unreserved, pure devotion.

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Commentary on 2 Kings 15 verses 32–38

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

33 Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. And his mother's name was Jerusha, the daughter of Zadok.

34 And he did that which was right in the sight of the LORD: he did according to all that his father Uzziah had done.

35 Howbeit the high places were not removed: the people sacrificed and burned incense still in the high places. He built the higher gate of the house of the LORD.

36 Now the rest of the acts of Jotham, and all that he did, are they not written in the book of the chronicles of the kings of Judah?

37 In those days the LORD began to send against Judah Rezin the king of Syria, and Pekah the son of Remaliah.

38 And Jotham slept with his fathers, and was buried with his fathers in the city of David his father: and Ahaz his son reigned in his stead.

We have here a short account of the reign of Jotham king of Judah, of whom we are told, 1. That he reigned very well, did that which was right in the sight of the Lord, Kg2 15:34. Josephus gives him a very high character, stating that he was pious towards God, just towards men, and laid out himself for the public good, - that, whatever was amiss, he took care to have it rectified, - and, in short, wanted no virtue that became a good prince. Though the high places were not taken away, yet to draw people from them, and keep them close to God's holy place, he showed great respect to the temple, and built the higher gate which he went through to the temple. If magistrates cannot do all they would for the suppressing of vice and profaneness, let them do so much the more for the support and advancement of piety and virtue, and the bringing of them into reputation. If they cannot pull down the high places of sin, yet let them build and beautify the high gate of God's house. 2. That he died in the midst of his days, Kg2 15:33. Of most of the kings of Judah we are told how old they were when they began their reign, and by that may compute how old they were when they died; but no account is kept of the age of any of the kings of Israel that I remember, only of the years of their reigns. This honour God would put upon the kings of the house of David above those of other families. And by these accounts it appears that there was none of all the kings of Judah that reached David's age, seventy, the common age of man. Asa's age I do not find. Uzziah lived to be sixty-eight, Manasseh sixty-seven, and Jehoshaphat sixty; and these were the three oldest; many of those that were of note did not reach fifty. This Jotham died at forty-one. He was too great a blessing to be continued long to such an unworthy people. His death was a judgment, especially considering the character of his son and successor. 3. That in his days the confederacy was formed against Judah by Rezin and Remaliah's son, the king of Syria and the king of Israel, which appeared so very formidable in the beginning of the reign of Ahaz that, upon notice of it, the heart of that prince was moved and the heart of the people, as the trees of the wood are moved with the wind, Isa 7:2. The confederates were unjust in the attempt, yet it is here said (Kg2 15:37), The Lord began to send them against Judah, as he bade Shimei curse David, and took away from Job what the Sabeans robbed him of. Men are God's hand - the sword, the rod in his hand - which he makes use of as he pleases to serve his own righteous counsels, though men be unrighteous in their intentions. This storm gathered in the reign of pious Jotham, but he came to his grave in peace and it fell upon his degenerate son.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 32–38. Public domain.

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Ephrem the SyrianAD 373

ON THE SECOND BOOK OF KINGS 15:32

“In the second year of King Pekah son of Remaliah of Israel, King Jotham son of Uzziah of Judah began to reign.” After rising to power in that year, Jotham administered the government [of Judah] for sixteen years, earning great praise. While the second book of the Annals has shown all the feats illustriously accomplished by him, the Scripture never reproaches him in this passage for any error, except for his toleration of the high places, which was a fault common to all the most praised kings of Judah. In the first place, he strengthened Jerusalem with new fortifications and built towers and castles in desert places. He conquered the Ammonites, who were perpetual enemies of the Jews, and ordered them for the future to pay the kings of Judah an annual tribute.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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Cross-References

2 Kings 12:3
But the high places were not taken away: the people still sacrificed and burnt incense in the high places.
2 Chronicles 23:20
And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate into the king's house, and set the king upon the throne of the kingdom.
2 Kings 15:4
Save that the high places were not removed: the people sacrificed and burnt incense still on the high places.
2 Kings 18:4
He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan.
2 Chronicles 27:3
He built the high gate of the house of the LORD, and on the wall of Ophel he built much.
2 Chronicles 27:9
And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead.
2 Chronicles 32:12
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?