High Places

High Places is used here in its legitimate sense — Gibeon's hilltop shrine is presented as an approved worship site because it housed the original Tent of Meeting and bronze altar.

High Places appear here as central elements of Jeroboam's counterfeit worship system — the hilltop shrines he establishes as an alternative to the Jerusalem Temple.

The High Places are the one concession Asa fails to eliminate — hilltop worship sites that persist even after his sweeping reforms, marking the limits of even a genuinely devoted king's reach.

High places are cited here as part of Asa's early reform record — the illicit hilltop shrines he tore down — setting up the irony that a king who once purged false worship now bypasses God entirely for a political fix.

The high places are the culturally embedded hilltop shrines Jehoshaphat tears down — a costly and politically risky act that distinguishes him from kings who merely tolerated these sites.

The High Places are the chapter's honest asterisk — despite Jehoshaphat's extraordinary faithfulness in the battle narrative, these hillside worship sites were never removed, revealing the incompleteness of the national reformation.

High Places appear here as the first item Manasseh rebuilds after taking the throne, directly reversing Hezekiah's signature reform and reopening the hilltop shrines his father had torn down.

The High Places are among the first targets of Josiah's purge — hilltop shrines that had become sites of syncretistic worship and were systematically torn down as part of his nationwide reform.

High places are mentioned as part of Ahab's enduring religious infrastructure — the decentralized worship sites that still need dismantling even after his death.

The High Places stand unreformed throughout Joash's reign, representing the incomplete nature of his religious reforms and signaling that his faithfulness had clear limits even at its best.

The High Places represent the persistent blind spot of Judah's otherwise faithful kings — Azariah never removed them, and the people kept using them for unofficial worship throughout his long reign.

The high places are referenced here in anticipation of Hezekiah's reforms — the hilltop shrines Ahaz built and used will be among the first things his son tears down when he takes the throne.

The High Places appear here for the second time as the first concrete action Manasseh took — deliberately rebuilding the hilltop shrines his father had torn down, signaling an intentional reversal of Hezekiah's reforms.

The high place is the hilltop worship site where Samuel is headed to preside over a sacrificial feast — the sacred gathering that Saul and his servant are urged to reach before it begins.

The high place at Gibeon is where the official Tabernacle and its altar are located — but David's terror after seeing the angel's sword keeps him from going there, making Ornan's threshing floor the de facto new center of worship.