The wicked reign of Achaz: the kings of Syria and Israel war against him: he hireth the king of the Assyrians to assist him: he causeth an altar to be made after the pattern of that of Damascus.
Achaz king of Iuda besides other idolatrie, sacrificeth his owne sonne to idoles. 5 The kinges of Israel and Syria besiegeing Ierusalem, the Assyrians are hyred to releue it. 10. Achaz causeth Vrias to make an altar like to one in Damascus, 14. in place of Gods altar: 17. remoueth diuers other things perteyning to diuine seruice, 19. dieth, and his sonne Ezechias reigneth.
1In the seventeenth year of Phacee, the son of Romelia reigned Achaz, the son of Joatham, king of Juda.L'anno decimo settimo di Phacee il figliuolo di Romelia regnò Achaz figliuolo di Joatham re di Giuda.IN the seuenteth yeare of Phacee the sonne of Romelia reigned Achaz the sonne of Ioatham king of Iuda.Anno decimoseptimo Phacee filii Romeliæ, regnavit Achaz filius Joatham regis Juda. 2Achaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: he did not that which was pleasing in the sight of the Lord, his God, as David, his father.Avea venti anni Achaz quando principiò a regnare, e regnò sedici anni in Gerusalemme. Egli non fece quello, che era grato nel cospetto del Signore Dio suo, come Davidde suo padre:Twentie yeares old was Achaz when he began to reigne, and he reigned sixtene yeares in Ierusalem: he did not that which was pleasing in the sight of our Lord his God, as Dauid his father.Viginti annorum erat Achaz cum regnare cœpisset, et sedecim annis regnavit in Jerusalem. Non fecit quod erat placitum in conspectu Domini Dei sui sicut David pater ejus, 3But he walked in the way of the kings of Israel: moreover, he consecrated also his son, making him pass through the fire, according to the idols of the nations which the Lord destroyed before the children of Israel.Ma seguì le tracce dei re d'Israele e di più consagrò il proprio figliuolo, facendolo passare pel fuoco secondo l'idolatria delle nazioni: le quali furono distrutte dal Signore all'arrivo de' figliuoli d'Israele.But he walked in the way of the kings of Israel: moreouer also he consecrated his sonne, making him passe through fire according to the idols of the Gentils: which our Lord destroyed before the children of Israel.sed ambulavit in via regum Israël: insuper et filium suum consecravit, transferens per ignem secundum idola gentium, quæ dissipavit Dominus coram filiis Israël. 4He sacrificed also, and burnt incense in the high places, and on the hills, and under every green tree.Egli ancora immolava vittime, e bruciava incenso ne' luoghi eccelsi, e nelle colline, e sotto ogni pianta ombrosa.He immolated also victimes, and burnt incense in the excelses, and on the hilles, and vnder euery tree full of greene leaues.Immolabat quoque victimas, et adolebat incensum in excelsis, et in collibus, et sub omni ligno frondoso. 5Then Rasin, king of Syria, and Phacee, son of Romelia, king of Israel, came up to Jerusalem to fight: and they besieged Achaz, but were not able to overcome him.Allora Rasin re della Siria, e Phacee figliuolo di Romelia, re d'Israele, andarono ad assediar Gerusalemme: e dopo aver tenuto assediato Achaz, noi poterono vincere.Then went vp Rasin the king of Syria, and Phacee the sonne of Romelia the king of Israel into Ierusalem to fight: & when they besieged Achaz, they were not able to ouercome him.Tunc ascendit Rasin rex Syriæ, et Phacee filius Romeliæ rex Israël, in Jerusalem ad præliandum: cumque obsiderent Achaz, non valuerunt superare eum.
6At that time Rasin, king of Syria, restored Aila to Syria, and drove the men of Juda out of Aila: and the Edomites came into Aila, and dwelt there unto this day.In quel tempo Rasin re della Siria tornò ad incorporare colla Siria Ailam, e cacciò i Giudei da Ailam: e vi andarono gl'Idumei, e la hanno abitata sino a questo dì.At that time Rasin the king of Syria restored Aila to Syria, and threw out the Iewes out of Aila: and the Idumeians came into Aila, and dwelt there vnto this day.In tempore illo restituit Rasin rex Syriæ, Ailam Syriæ, et ejecit Judæos de Aila: et Idumæi venerunt in Ailam, et habitaverunt ibi usque in diem hanc. 7And Achaz sent messengers to Theglathphalasar, king of the Assyrians, saying: I am thy servant, and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, who are risen up together against me.E Achaz mandò ambasciadori a Theglathphalasar re dell'Assiria per fargli dire: Io sono tuo servo, e tuo figliuolo: vieni, e salvami dalle mani del re di Siria, e dalle mani del re d'Israele, i quali si sono mossi contro di me.And Achaz sent messengers to Theglathphalasar the king of the Assyrians, saying: I am thy seruant, and thy sonne: come vp, and saue me out of the hand of the king of Syria, and from the hand of the king of Israel, which are risen together against me.Misit autem Achaz nuntios ad Theglathphalasar regem Assyriorum, dicens: Servus tuus, et filius tuus ego sum: ascende, et salvum me fac de manu regis Syriæ, et de manu regis Israël, qui consurrexerunt adversum me. 8And when he had gathered together the silver and gold that could be found in the house of the Lord, and in the king’s treasures, he sent it for a present to the king of the Assyrians.E messo insieme l'argento, e l'oro, che potè trovarsi nella casa del Signore, e ne tesori del re, mandollo in dono al re degli Assiri.And when he had gathered together the siluer and gold, that could be founde in the house of our Lord, and in the kings treasures, he sent giftes to the king of the Assyrians.Et cum collegisset argentum et aurum quod inveniri potuit in domo Domini et in thesauris regis, misit regi Assyriorum munera. 9And he agreed to his desire: for the king of the Assyrians went up against Damascus, and laid it waste: and he carried away the inhabitants thereof to Cyrene; but Rasin he slew.E questi condiscese al suo desiderio; e andò il re degli Assiri a Damasco, e la rovinò, e ne trasportò gli abitanti a Cirene, e uccise Rasin.Who also agreed to his wil: for the king of the Assyrians went vp into Damascus, and wasted it: and he transferred the inhabitants therof to Cyrene, but Rasin he slew.Qui et acquievit voluntati ejus: ascendit enim rex Assyriorum in Damascum, et vastavit eam, et transtulit habitatores ejus Cyrenen: Rasin autem interfecit.
10And king Achaz went to Damascus to meet Theglathphalasar, king of the Assyrians, and when he had seen the altar of Damascus, king Achaz sent to Urias, the priest, a pattern of it, and its likeness, according to all the work thereof.E il re Achaz andò incontro a Theglathphalasar re degli Assiri fino a Damasco, e avendo veduto l'altare di Damasco, ne mandò il re Achaz ad Uria sommo Sacerdote un modello, che ne imitava tutto il lavoro.And king Achaz went forth to meete Theglathphalasar the king of the Assyrians into Damascus, and when he had seene the altar of Damascus, king Achaz sent to Vrias the priest a paterne of it, and a similitude according to al the worke therof.Perrexitque rex Achaz in occursum Theglathphalasar regis Assyriorum in Damascum: cumque vidisset altare Damasci, misit rex Achaz ad Uriam sacerdotem exemplar ejus, et similitudinem juxta omne opus ejus. 11And Urias, the priest, built an altar according to all that king Achaz had commanded from Damascus so did Urias, the priest, until king Achaz came from Damascus.E Uria sommo Sacerdote edificò un altare, eseguendo a puntino gli ordini, che il re Achaz gli mandò da Damasco: così fece il sommo Sacerdote Uria, aspettando il re Achaz da Damasco.And Vrias the priest built an altar, according to al things, which king Achaz had commanded, from Damascus, so did the priest Vrias, whilest king Achaz came from Damascus.Exstruxitque Urias sacerdos altare: juxta omnia quæ præceperat rex Achaz de Damasco, ita fecit sacerdos Urias donec veniret rex Achaz de Damasco. 12And when the king was come from Damascus, he saw the altar and worshipped it: and went up and offered holocausts, and his own sacrifice;E venuto che fu il re da Damasco, andò a veder l'altare, e lo venerò, e andò ad immolarvi olocausti, e il suo sacrifizio.And when the king was come from Damascus, he saw the altar and worshipped it: and went vp and immolated holocaustes, and his sacrifice,Cumque venisset rex de Damasco, vidit altare, et veneratus est illud: ascenditque et immolavit holocausta et sacrificium suum, 13And he offered libations, and poured the blood of the peace offerings, which he had offered, upon the altar.E vi fece le libagioni, e vi sparse il sangue delle ostie pacifiche offerte sopra l'altare.and offered libamentes, and powred the bloud of the pacifiques, which he had offered vpon the altar.et libavit libamina, et fudit sanguinem pacificorum quæ obtulerat super altare. 14But the altar of brass that was before the Lord, he removed from the face of the temple, and from the place of the altar, and from the place of the temple of the Lord: and he set it at the side of the altar towards the north.E l'altare di bronzo, che era dinanzi al Signore, lo trasportò lungi dal tempio, e dal sito dell'altare, e dal luogo del tempio del Signore, e lo pose da un lato dell'altare a settentrione.Moreouer the altar of brasse that was before our lord, he remoued from the face of the temple, and from the place of the altar, and from the place of the temple of our Lord: and he sett it at the side of the altar toward the North.Porro altare æreum quod erat coram Domino, transtulit de facie templi, et de loco altaris, et de loco templi Domini: posuitque illud ex latere altaris ad aquilonem.
15And king Achaz commanded Urias, the priest, saying: Upon the great altar offer the morning holocaust, and the evening sacrifice, and the king’s holocaust, and his sacrifice, and the holocaust of the whole people of the land, and their sacrifices, and their libations: and all the blood of the holocaust, and all the blood of the victim, thou shalt pour out upon it: but the altar of brass shall be ready at my pleasure.Oltre a ciò il re Achaz comandò, e disse ad Uria sommo Sacerdote: Sopra l'altare maggiore offerirai l'olocausto della mattina, e il sagrifizio della sera, e l'olocausto del re, e il suo sagrifizio, e l'olocausto di tutto il popolo del paese, e i loro sagrifizi, e le loro libagioni: e tutto il sangue degli olocausti, e tutto il sangue delle vittime lo verserai sopra di esso: quanto poi all'altare di bronzo, ne sarà quello, ch'io risolverò.King Achaz also comanded Vrias the priest, saying: Vpon the greater altar offer the morning holocaust, and the euening sacrifice, and the kings holocaust, and his sacrifice, and the holocaust of the whole people of the land, and their sacrifices, and their libamentes: and al the bloud of the holocaust, and al the bloud of the victime thou shalt powre out vpon it: but the altar of brasse shalbe prepared readie at my pleasurePræcepit quoque rex Achaz Uriæ sacerdoti, dicens: Super altare majus offer holocaustum matutinum, et sacrificium vespertinum, et holocaustum regis, et sacrificium ejus, et holocaustum universi populi terræ, et sacrificia eorum, et libamina eorum: et omnem sanguinem holocausti, et universum sanguinem victimæ super illud effundes: altare vero æreum erit paratum ad voluntatem meam. 16So Urias, the priest, did according to all that king Achaz had commanded him.Fece pertanto Uria sommo Sacerdote tutto quello, che il re Achaz gli avea comandato.Vrias therfore the priest did according to al things, which king Achaz had commanded him.Fecit igitur Urias sacerdos juxta omnia quæ præceperat rex Achaz. 17And king Achaz took away the graven bases, and the laver that was upon them: and he took down the sea from the brazen oxen that held it up, and put it upon a pavement of stone.E il re Achaz prese le basi ornate d'intagli, e le conche, che vi stavan sopra, e la gran conca levò di sopra ai bovi di bronzo, che la reggevano, e la posò sul pavimento lastricato di pietra.And king Achaz tooke the engrauen feete, and the lauatorie that was vpon them: and he tooke downe the sea from the oxen of brasse, that held it vp, and put it vpon the pauement paued with stone.Tulit autem rex Achaz cælatas bases, et luterem qui erat desuper: et mare deposuit de bobus æreis qui sustentabant illud, et posuit super pavimentum stratum lapide. 18The Musach also for the sabbath, which he had built in the temple, and the king’s entry from without, he turned into the temple of the Lord, because of the king of the Assyrians.Parimente il Musach del sabato, che avea fatto nel tempio, e il passaggio del re, che era di fuori, lo trasportò nel tempio del Signore per riguardo al re degli Assiri.The Musach also of the Sabbath, which he had built in the temple: and the entrie of the king outward he turned into the temple of our Lord because of the king of the Assyrians.Musach quoque sabbati quod ædificaverat in templo: et ingressum regis exterius convertit in templum Domini propter regem Assyriorum.
19Now the rest of the acts of Achaz which he did, are they not written in the book of the words of the days of the kings of Juda?Il resto poi delle azioni di Achaz, non è egli scritto nel diario de' fatti dei re di Giuda?But the rest of the wordes of Achaz, which he did, are not these writen in the Booke of the wordes of the dayes of the kinges of Iuda?Reliqua autem verborum Achaz quæ fecit, nonne hæc scripta sunt in libro sermonum dierum regum Juda ? 20And Achaz slept with his fathers, and was buried with them in the city of David, and Ezechias, his son, reigned in his stead.E Achaz si addormentò co' padri suoi, e fu sepolto con essi nella città di Davidde; ed Ezechia suo figliuolo gli succedette nel regno.And Achaz slept with his fathers, and was buried with them in the citie of Dauid, and Ezechias his sonne reigned for him.Dormivitque Achaz cum patribus suis, et sepultus est cum eis in civitate David: et regnavit Ezechias filius ejus pro eo.
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Year of the World 3262, Year before Christ 742.
Haydock
When he, Joatham, "had begun," coepisset. (Haydock)
Bochart
Sixteen, consequently he died when he was 36 years old. As Ezechias was 25 when he came to the throne, Achab must have been a father at 11 (Calmet) or 12 years of age. (Bochart, Dissert. xxiii.)
Calmet
St. Jerome asserts the same of Solomon, and observes, that "many things which seem incredible in Scripture, are nevertheless true." (ep. ad Vital.) He, with some others, has recourse to a miracle. Others suppose that Ezechias was an adopted son, or kinsman, or that the numbers are incorrect, etc. But we are assured by respectable authors, (Haydock) that people have children very soon in the hotter climates. Busbeque (Ep. 3.) says, in Colchis many are mothers at ten years of age; and to convince the incredulous, produce their infants "not much bigger than a large frog." Albert the Great says he knew one who had a child at 10, and Navarre (following Sanchez, Matthew 7:2, 5. disp. 104.) was credibly informed that a similar fact was seen at Naples. Mandesle observes that this is common in India. He says one had lately a child at six years of age, which was there thought remarkable. St. Jerome mentions a boy who became a father at 10, and Sanchez relates that the same happened in Spain. A boy under 12 had a child by a girl of 10, in Provence. (Scaliger Elenc.) The Romans laws fix upon the age of 14 for males, and 12 for females' lawfully marrying; (Haydock) though many examples of people having children before that age are produced by Tiraqueau, 6. conn. 36. Yet physicians require 13 in males, and 14 years complete in females before they are capable of this effect. (Genebrard) St. Augustine (City of God 15:11., and xvi. c. ult. and in psalm civ.) maintains that a person of 10 years of age is unfit for generation. (Calmet)
Haydock
Malitia supplet aetatem. Achaz was a monster of wickedness. (Haydock)
Salien
In the first year of his reign, and in the fifth Olympiad, the Ephori were appointed at Sparta under Theopompus, nephew of Lycurgus. (Salien, the year before Christ 59.)
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Menochius
Fire, to purify him (or them, Paralipomenon filios, all were treated thus. Haydock) according to the superstitions of the pagans: omnia purgat edax ignis. (Ovid, Fast.) (Theodoret, q. 16.) (Menochius)
Tertullian
Others believe that the child was burnt to death in honour of Moloch, and in imitation of the Chanaanites, Psalm 105:37., and Deuteronomy 18:10. The Carthaginians were required by Gelon, king of Syracuse, to lay aside this most barbarous custom. (Phil. apoph.) Yet, "infants were publicly immolated to Saturn, in Africa, till the proconsulate of Tiberius, who ordered the priests to be exposed on those same trees which shaded their crimes, as on votive crosses. This the soldiers, my countrymen, who executed the proconsul's orders, can testify; and still the sacred crime is perpetrated in secret." (Tertullian, Apol. viii.)
Haydock
How tenacious are people of old errors! (Haydock)
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Haydock
Then. In punishment of such enormous crimes, God first delivered Achaz into the hands of Rasin, (2 Paralipomenon xxviii.; St. Jerome, in Isaias vii.) and afterwards Phacee destroyed 120,000 in one battle, and took 200,000 prisoners, whom the prophet Oded persuaded him to release, 2 Paralipomenon 28:8, 11. Salien (the year before Christ 759.) observes that the two kings then joined their forces, and besieged Jerusalem the following year, but to no purpose. (Haydock)
Calmet
Isaias was sent before the siege to encourage Achaz, and to promise the miraculous birth of the Messias, as a sign that he should be delivered: and to convince him of it the more, he foretold that the two kings should be destroyed before his own son should be able to say father, Isaias 7:8., etc. Yet as Achaz did not still amend his life, God sent the same kings the following year (the year of the world 3263.) to lay waste the country. (Calmet)
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Year of the World 3263.
Du Hamel
Juda. Literally, "Jews," Judaeos, (Haydock) which is the first time we find this appellation. (Du Hamel)
Haydock
It seems never to have belonged to Syria, as it was too far from Damascus. Instead of Aram, we should therefore probably read Edom, which words in Hebrew are extremely similar, and have been often mistaken, (Judges 11:17.; Calmet) particularly as we find that the Edomites took possession of the city. This latter word is indeed Syrians in Hebrew, etc. (Haydock)
Calmet
Josephus and others maintain that the Syrians seized and kept the place. But they were most likely only invited by the Idumeans to come to their assistance. (Calmet)
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Year of the World 3264.
Calmet
Son, vassal, or under thy protection. (Calmet)
Menochius
Save me. Achaz sinned by this placing his confidence in man, after the prophet had given him such assurance from the Lord. (Menochius)
He has soon reason to repent of having brought this proud ally into his dominions, as he proved a great scourge; (2 Paralipomenon 28:20.) no less than the Saxons did to the ancient Britons.
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Josephus
Cyrene, not in Egypt, where he had no power, but near the river Cyrus, (Calmet) in higher Media. (Josephus)
Usher
Hebrew, "and took it and carried the inhabitants captives to Kir," (Haydock) whence the Syrians had come originally, Amos 9:7. Arbaces, who had dismembered Media from the Assyrians empire, was now dead, and the king of Nineve had retaken several cities, occupying Rages, etc., (Tobias 1:16., etc.) before Dejoces mounted the throne, and extended the empire of the Medes. (Usher)
The people of Sepharvaim lived also on the borders of Media, 4 Kings 18:11.
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Calmet
To meet, and congratulate the king on his victory, and perhaps to divert him from proceeding any father. (Calmet)
Haydock
But it was too late, ver. 7. (Haydock)
Salien
The same year Phacee hastened to defend his dominions, but was slain by Osee. (Salien, the year before Christ 757.)
16:11
Salien
Priest, or pontiff, as no other would have dared to make this innovation. (Salien)
Calmet
He was guilty of a great weakness; as the altar of Solomon had been so solemnly consecrated by God's presence. All changes in religion are dangerous. The Machabees behaved with far greater respect, with regard to the altar which had been profaned, 1 Machabees 4:45. (Calmet)
Salien
Isaias 8:2. calls this priest a faithful, or competent, witness, (Haydock) on account of his dignity, not approving his conduct. (Salien)
Du Hamel
But he had not erected this altar when the prophet spoke thus to him. (Du Hamel)
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Haydock
And worshipped. Hebrew simply, "and the king approached to the altar, and offered on it (13) his holocaust and his meat (or flour) offering, and poured his drink-offering, and the blood of his peace-offerings, upon the altar." (Haydock)
He dedicated it with all sorts of sacrifices, forbidding any other to be used in the temple. But shortly after he shut up the temple entirely, 2 Paralipomenon 28:24., and 29:3. He offered sacrifice to the true God, (ver. 15.; Menochius) unlawfully.
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Haydock
And from. Hebrew, "from between the new altar and the house of," etc. (Haydock)
Calmet
Achaz had placed his altar before that of Solomon: but he afterwards removed the latter from the right-hand of the sanctuary, to a corner of the court, on the north side. (Calmet)
In the midst of his distress, he despised God; sacrificed to the gods of the Syrians, as more powerful and victorious than the Lord; pillaged the temple, which he shut up during the remainder of his reign, (Haydock) and erected altars for himself in all the corners of Jerusalem, 2 Paralipomenon 28:24.
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Morning, as prescribed in the law, Exodus 29:38.
Menochius
King's ordained for sin: (Leviticus 4:22.) or instituted by Solomon, who left a fund. (Haydock) (2 Paralipomenon 8:12.) (Menochius)
Haydock
The law says nothing about the king's daily holocaust and sacrifice of flour. (Haydock)
But it probably was offered after the morning and evening sacrifices. This Achaz calls his own, (ver. 12.; Calmet) as he had not yet laid aside the practice.
Haydock
Pleasure. Hebrew, "to inquire about." (Haydock)
Menochius
I shall do what I think proper with it. (Menochius)
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Menochius
Stone, all out of avarice, (Haydock) and contempt of the Lord, who chastized him. (Menochius)
Calmet
He took away the plates of brass, c., from the doors, (Calmet) which Ezechias was forced to replace, (Haydock) afterwards to take down for the Assyrian, 4 Kings 18:16. (Calmet)
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Challoner
Musach. The covert, or pavilion, or tribune for the king. (Challoner)
Du Hamel
Achaz would not have his ally to be in the court, but placed his throne in the temple. (Du Hamel)
Haydock
Septuagint, "and the foundation of the chair he built in the house of the Lord." (Haydock)
Haydock
Hebrew, "and the (musac) covert, or tribune of the sabbath, which they had built in the temple, and the king's entry without, the turned (Haydock) round (Menochius) from the temple, for the king of Assur." He despoiled these rich ornaments, to gratify the Assyrian. (Haydock)
Calmet
Solomon had built a most magnificent tribune, 2 Paralipomenon 6:13. See 4 Kings 11:6. The musach of Juda, was the pulpit; from which the law was read, Isaias 22:8. The king's tribune was near the eastern gate, which was only opened on the sabbath, Ezechiel 46:1. Some believe that the musach was a large curtain, suspended over the court, to keep off the sun's beams. Eupolemus speaks of some very magnificent ones, (Eusebius, praep. 9:34.) as does also Josephus; such as those which covered the Roman theatres. Others think it was a tent for the priests to take a little rest, or for the door-keepers, or a chest designed to receive the contributions for the repairs of the temple, or for the king to distribute his alms, or a covered throne for him to sit down on. (Calmet)
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Haydock
Book. Hebrew, "in the chronicles;" or, "in the book of the annals." (Haydock)
16:20
Calmet
With them; but not in the same sepulchre, on account of his impiety, 2 Paralipomenon 28:27. (Calmet)
Haydock
In the 5th year of his reign, the Idumeans harassed the country, and in the 6th, the Philistines took several towns; (Salien) so that he fell a prey to enemies on all sides, and was memorable for nothing but impiety and disasters. (Haydock)
Salien
Rome was built, and Numa born, on the 21st of April, in the 9th year of Achaz, and the first of the 7th Olympiad. (Salien, the year before Christ 751.)
16:18
Musach.... The covert, or pavilion, or tribune, for the king.
16:17
the great vessel.
16:18
the place vvhere the king offered.
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Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus pref
Shimei, again, an obscure person of servile rank, has become very renowned for his audacious attack on the holy David.
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3. HE CONSECRATED HIS SON (to the idol Moloch) PASSING HIM THROUGH FIRE. Note in two ways: the Ammonites and the Hebrews consecrated their sons to the idol Moloch, first, by burning them in fire: I reviewed the rite and manner in Leviticus chapter xviii, verse 21; secondly, by passing them through fire, both that they might purify them by fire from sins and uncleanness, and that by this rite they might initiate and dedicate them to the idol Moloch. Theodoretus describes the rite: "I have seen," he says, "in some cities once a year pyres kindled, and some leaping across them, not only boys, but also men; but infants being carried through the flame by their mothers. And this seemed to be a certain expiation and purification. But I think this also was the sin of Achaz." Wherefore Theodoretus and from him Salianus think that Achaz did not burn his son, but only passed him through fire, and thus purified him, and dedicated him to the idol. Whence in II Paralipomenon chapter xxviii, verse 3, it is said: "And he purified his sons in fire." From which place it is clear that Achaz purified not one, but several, and perhaps all his sons by this rite; for it is not likely that he burned several or all; for his son Ezechias succeeded him in the kingdom. Josephus however and from him Abulensis and Adrichomius think that he immolated and burned his son to the idol Moloch. Lyran thinks that he did both, namely burned one of his sons, and purified others by passing them through fire. Moreover it is not doubtful that many Jews, stirred up by this example of their king Achaz, consecrated their sons to Moloch.
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7. AND ACHAZ SENT MESSENGERS TO THEGLATHPHALASAR, that he might help him against Rasin king of Syria, and Phacee king of Israel, and therefore he sent all the gold and silver both of the temple and of his palace. Achaz sinned in this matter, because God through Isaias, chapter vii, verse 4, had promised him aid against Rasin and Phacee; but he, distrusting God, trusted in king Theglathphalasar, and therefore was despoiled and oppressed by him. Hear II Paralipomenon, chapter xxviii, verse 19: "For the Lord had humbled Juda because of Achaz king of Juda, because he had stripped him of help, and had despised the Lord. And brought against him Theglathphalasar king of the Assyrians, who also afflicted him, and laid waste without any one resisting. Therefore Achaz, having despoiled the house of the Lord, and the house of the kings and of the princes, gave gifts to the king of the Assyrians, and yet it profited him nothing. Moreover also in the time of his distress he increased the contempt against the Lord, he himself as king Achaz, offered victims to the gods of Damascus to those that smote him, and said: The gods of the kings of Syria help them, whom I will appease with victims, and they will be with me, when on the contrary they themselves were a ruin to him, and to all Israel."
16:9
9. He removed the inhabitants thereof (of Damascus) TO CYRENE, not that which is in Ethiopia, nor that which is in Africa, but to Cyrene which is in Media. Whence Josephus says the Damascenes were removed to Media. And when he had seen the altar of Damascus -- wrought with excellent form, material and art, it pleased him; whereupon he commanded Urias the High Priest, that after its likeness he should cause a similar one to be made in Jerusalem in the temple, in place of the altar made by Solomon. Whether Achaz erected this altar to idols (as the Damascenes did) and sacrificed to them, or whether to the true God, Scripture does not express; yet it is likely that he erected it to idols; because he himself worshipped them equally as the Damascenes, and commanded altars to be erected to them everywhere, that he might gain the favor of Theglathphalasar, and bind him to himself by worshipping his gods and idols, but in vain: for on this account he was plundered and subdued by him, as I have said. Thus Abulensis and others.
16:11
11. And Urias the priest built the altar. Urias the High Priest sinned, erecting this impious altar, preferring to please king Achaz rather than God: St. Ambrose did otherwise; for as he himself relates in book V, epistle 32: "When it was imposed that we should now deliver the vessels of the Church to the Emperor, I gave this answer: me, if anything of mine were demanded, either a field, or a house, or gold, or silver; that which was my right, I would willingly offer, nothing can be taken from the temple of God, nor can I deliver that which I have received to be guarded, not to be delivered. Then also to consult for the Emperor's safety, because it is expedient neither for me to deliver, nor for him to receive. For let him receive the voice of a free priest, if he wishes to be consulted, let him withdraw from the injury of Christ, and far be it from me to deliver the inheritance of Christ, and the inheritance of Dionysius, who died in exile for the sake of faith, the inheritance of Eustorgius the confessor, the inheritance of Mirocles and of all the faithful Bishops before. "
16:14
14. Moreover the brazen altar (made by Solomon) WHICH WAS BEFORE THE LORD (that is before the Holy of Holies, and the Holy of Holies, in which God dwelt giving oracles) HE REMOVED out of contempt, as it is said II Paralipomenon xxviii, 19 and 22; because Achaz was most impious, and therefore a despiser of God, and of His altar and temple. For this reason he moved the altar of God from its place, and substituted his Damascene one in its stead, and placed the altar of God at the side of his altar, as it were a vicar and precarious in a corner.
16:15
15. Upon the greater altar (which I, having removed the Solomonic one, caused to be erected after the manner of the altar of Damascus) OFFER A HOLOCAUST.
16:17
17. AND HE SET UPON THE PAVEMENT. Achaz did all these things out of contempt, as I have said, of the altar (for the brazen laver and the brazen sea served it), and that it might be useless for his uses, namely for sacrifices; and so the Jews were forced to sacrifice not in it to God, but to idols.
16:18
18. AND ALSO THE MUSACH OF THE SABBATH WHICH HE HAD BUILT IN THE TEMPLE. Repeat from the preceding verse "he took," and "he removed," that is, he took away and abolished it. What the "Musach" was, there are various opinions; but two are more probable; the first, that Musach in Hebrew is the same as a covering or roof; it signifies therefore either a covered throne, in which on the Sabbath and other feast days kings sat, so that they might attend the sacrifices and hear the law of God; whence in chapter xxiii, verse 3, it is called "steps," as Rabbi Solomon wishes. Hence the Septuagint translates it, the foundation of the throne of the Sabbaths, by which they seem to understand the base upon which the king's throne was placed, when he came on the Sabbath to the temple to pray and to hear the law, Ezekiel xlvi, 1: "Musach of the Sabbath" therefore in Hebrew signifies a Sabbath tent covered with a splendid canopy, which was beside the court of the priests, but outside it, in which the king sat on the Sabbath and feast days watching the sacrifices. And this is the tribunal in which Joash sat, when he was made king by Jehoiada the High Priest, IV Kings chapter xi, verse 14; or certainly, "Musach" signifies a pulpit, as Vatablus translates it, or a covered and roofed platform, in which the Levites and priests sat, while they interpreted the law and the prophets to the people, as Vilalpandus wishes, as Ezra did, Nehemiah chapter viii, verse 4. The later opinion is, that "Musach" was a covering, namely a veil or flooring prepared for the Levites and other guardians of the temple, who on each Sabbath in turn performed the sacred duties in the temple, says Vatablus. Or "Musach" was a covered place in the court of the people, so that under it men who came to the temple to pray or to hear the law might remain safe from heat, rain and winds. Whence Marinus in the Lexicon translates "Musach" as a portico. All these senses are probable; for the impious Achaz seems to have removed these things. Whence in II Paralipomenon chapter xxix, verse 24, it is said that he shut the temple of the Lord. But, because "Musach of the Sabbath" seems to pertain to "the entrance of the king," which is contained in this same verse; hence another sense which I shall presently set forth seems more probable. AND THE ENTRANCE OF THE KING OUTWARDLY HE TURNED INTO THE TEMPLE OF THE LORD ON ACCOUNT OF THE KING OF THE ASSYRIANS. First, some explain it thus, that is to say, Achaz profaned the temple, when he made it as it were a vestibule of his royal palace, so that there was no entrance into it except through the temple, so that he himself might be safer from the king of the Assyrians, who would have had to conquer the temple first, before he proceeded to the conquest of the palace. But on the other hand, the palace, which did not adjoin the temple, could be attacked on the part which did not adjoin the temple, and could be conquered more easily than the temple. Second, Theodoret and Lyra think that Achaz blocked the passage by which one went from the palace to the temple, lest the king of the Assyrians should understand that he had completely abandoned the true God and the worship of God, so as to follow and worship his gods. The Chaldean favors this, who for "turned," translates "turned," "turned away" (for to turn is to turn in another direction or in the opposite direction). In Hebrew it is הסב heseb, that is, he made to go around, so that, namely if anyone wished to go from the palace to the temple, he would be forced to descend by a great circuit from Mount Sion. Finally, this sense seems most obvious and fitting for the whole of this verse, so that by "Musach of the Sabbath" we understand the tent and canopy in which the king sat on the Sabbaths and feast days in the court of the laity, but in the first place nearest to the court of the priests, so that he might closely watch the sacrifices and hear the hymns which the priests and Levites sang in their court, as is clear from Ezekiel xlvi, 1. For it was not permitted to any layman, not even to the king, to enter the court of the priests, but only to the priests and Levites. But Achaz, for the sake of the king of the Assyrians, who thought it vile and unbecoming to himself to stand outside with the vile common people, "this Musach," or tent, "he turned into the temple of the Lord," that is, having demolished the intermediate wall, he joined it to the court of the priests, so that it might be near to the Holy and the Holy of Holies, so that now not among the laity and common people, but among the priests, the king might stand or sit, as if separated from the crowd and numbered among the priests, so that he might closely see and hear all the sacred things which the priests performed both in the court and in the Holy Place. Moreover, because access to the king's "Musach," that is, the tent and tribunal, lay open from the royal house itself, through intermediate courtyards, hence Ahaz also joined this entrance, which was part of his royal house, by which the king descended from the palace to the "Musach," which is therefore called here the "entrance of the king," to the temple, so that what was as it were a lay house before, outside the courtyard of the priests, now with the intervening partition removed, was enclosed within the courtyard of the priests itself, and extended even to the Holy of Holies. This sense is required by "he converted it into the temple of the Lord," which pertains both to the entrance of the king and to the Musach of the Sabbath. Thus Gaspar Sanchez from the Rabbi Solomon, Lyra and others; nor does Abulensis disapprove, who nevertheless adds another exposition, saying that there were two ways from the palace to the temple, one open and public, by which the king went to the temple in the sight of the people, the other hidden and closed, by which the king secretly, when he did not wish to be seen, approached the temple: Ahaz closed the public way, so that he might appear to the king of the Assyrians (whose favor he sought) to be devoted to the religion of his country. Likewise less truly the Gloss, whom Dionysius and Hugh follow, reckons "Musach of the Sabbath" to have been a building in the vestibule of the temple, into which kings coming to the temple on Sabbaths cast alms: "Musach" therefore was the treasury of kings, just as "Corban" was the treasury of the laity.
Machine translation from the Latin, not reviewed.
16:1
Achaz (Heb. 'Aḥaz, 'He [God] Holds')
… Finally he dared to close the Temple, setting up altars "in every corner of Jerusalem" (II Par. 28:24). The impious king, at his death, was not buried in the royal tombs. II Reg. 16:1-30; II Par. 28:1-27.
16:2
1 and 2 (3 and 4) Book of Kings
… Some are very wicked: Abijah (ibid. 15, 23 ff.), Ahaz (II Kings 16, 2 ff.), Manasseh (ibid. 21, 9) etc.; several practiced substantially the religion of David, but showed tolerance toward the worship of the high places (thus also Jehoshaphat: I Kings …
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… In the summarizing judgment of the author of the Book of Kings he is one of the rulers of Judah who did "what is displeasing to Yahweh"; he was an "impious" man and as such punished (II Kings 16:2-20). An excellent king was instead the
16:3
… By this toponymic designation was indicated a ravine southwest of Jerusalem, sadly famous because there Ahaz (II Kings 16, 3) and Manasseh (ibid. 21, 6) had sacrificed and burned human victims, especially children, in honor of Moloch. …
… then placed on a grill (tōpheth) to burn, according to the typical Hebrew expression: ha-ābhīr... bā'ēl lam-mōlekh (2 Kings 23:10) or ha-ābhīr lam-mōlekh (Lev. 18:21; Jer. 32:35) or even without the name of the god M., which is implied (Deut. 18:10; 2 Kings 16:3; 17:17; 21:6; Jer. 7:31; 19:5; Ezek. 16:21; 20:26, 31; 23:37; etc.).
… Jericho, immolated two of his sons (I Kings 16:34; cf. Josh. 6:26, where the misdeed is the object of execution); likewise some impious princes sacrificed human lives to Moloch in Jerusalem itself, that is, in the valley of Ben-Hinnom or Gehenna (cf. II Kings 16:3; 21:6). Especially in the northern kingdom the sacrifices of children were frequent (ibid. 17:17: in that crime one of the causes of the end of the Kingdom of Israel is recognized). …
16:4
The vengeance of the king of Assyria was not long in coming: the rebel king of Israel was put in chains and cast into prison (II Kings 16, 4). In this way H. disappears from history, and with him the Kingdom of Israel came to an end, 320 years after the secession from the Kingdom of Judah (931 B.C.). …
16:5
1 and 2 (3 and 4) Book of Kings
… The content of R. also finds frequent verification in other historical books, and in the prophetic ones (cf. among many cases: Hos. 7, 7; 8, 4 = II Reg. 15, 10, 14, 25; Hos. 5, 13; 7, 11; 8, 9; 12, 2 = II Reg. 15, 17-20; Am. 7, 10; 4, 1-6 = II Reg. 14, 23-29; It. 7, 1-12 = II Reg. 16, 5; It. 36, 1-37, 38 = II Reg. 18, 13-19, 37, etc.). …
… Rēšīn), king of D., allied himself with Pekah (Peqah), king of Israel, ca. 734 and made war on Ahaz (v.) of Judah, who asked help from Tiglath-pileser III. The latter devastated D. and deported its citizens (II Kings 16, 5-9).
King Ahaz (736) further impoverishes the city, buying with immense gifts the aid of the king of Assyria against the king of Damascus and of Israel, who had conspired to the harm of Judah (II Kings 16, 5). On this occasion the prophet Isaiah confronted the King "at the end of the conduit of the upper pool," pronouncing the famous prediction of the 'almāh (Is. 7, 3-14).
16:6
Rasin (Heb. Rēṣīn; Septuagint Pāṇḍaṣ; Assyrian Rasūṇṇ)
… Ahaz, harshly defeated by R. and by Pekah (II Chron. 28:5-15), was besieged in the capital; the aim was to remove the Davidic dynasty and place on the throne a certain Tabeel, a supporter of the policy of Damascus (the Syro-Ephraimite war, 735-734; Isa. 7:1-9; 8:6; 9:11). The Edomites (II Kings 16:6 instead of 'Aram; Rēṣīn is considered a gloss) and the Philistines took advantage of this to attack Judah: the former retook Elath, the latter six cities of the Shephelah (II Chron. 28:17 ff.). …
16:7
There he received the rich embassy of Ahaz, king of Judah, who invoked help against Rezin and the king of Israel Pekah (Pegah; II Kings 16:7 ff.). …
Rasin (Heb. Rēṣīn; Septuagint Pāṇḍaṣ; Assyrian Rasūṇṇ)
Tiglath-Pileser, having subjugated the Urartians, was already prepared against the confederates when he received the appeal of Ahaz (autumn of 735; II Kings 16:7). Advancing down the coast, he conquered Gaza, whose king fled to Egypt, and defeated the Philistines (734). …
… By occupying the region, he isolated the Palestinian and Syrian powers from Egyptian aid. He then took advantage of the situation reflected in Is. 7 and of the call for help from Ahaz (v.) king of Judah referred to in II Kings 16:7: Rezin of Damascus and Pekah (v.), or Pekaḥ of Israel, had pressed him hard by besieging Jerusalem, to force him to join their coalition. …
16:9
… Then he took and devastated Damascus (cf. ibid. 16:9; Is. 17:1 ff.), killed the king and deported the population to Kir.
Rasin (Heb. Rēṣīn; Septuagint Pāṇḍaṣ; Assyrian Rasūṇṇ)
… Damascus became an Assyrian province (II Kings 16:9; II Chron. 28:16, 1940).
16:10
… It was plundered (925) by Pharaoh Shishak (I Kings 14:26), by Jehoash of Israel (798-783), by Athaliah; profaned by Ahaz, Manasseh, Amon, Zedekiah (II Chron. 36:14); Ahaz (736-721) replaced the altar of holocausts with another reproducing a model from Damascus (II Kings 16:10-14). It was restored or purified by Jehoshaphat (II Chron. 20:5), Joash of Judah (ibid. 24:4-14), Jotham (ibid. 27:3), Hezekiah (ibid. 28:34), Josiah (ibid. 34:3-7). With its …
Urias (« My Light is Jahweh »?)
Other U.s named in the Bible: a priest of the time of Ahaz (Is. 8:2; II Kings 16:10-16); a courageous prophet contemporary with Jeremiah (Jer. 26:20-23); one or two priests of the time of Ezra (Ezra 8:33; Neh. 8:4).
16:13
… He appears in a dramatic scene narrated in the Bible three times (II Kings 16, 13-19, 36; Is. 36-37; II Chron. 32, 1-23) and in many cuneiform inscriptions, which delineate his character.
16:14
… Temple: a) the altar of holocausts (Ex. 28:1-8; 38:1-7), the altar par excellence (I Reg. 2:28), in the court, destined also for unbloody sacrifices, of acacia wood covered with bronze, called therefore also the "bronze altar" (I Reg. 8:64; II Reg. 16:14), three cubits high (in the Temple 10), five long and wide (in the Temple 20; the dimensions grew still further in Herod's Temple), solemnly consecrated (Ex. 30:25-28), on which …
In the inner court stood the altar (v.) of holocausts (I Kings 8:64; II Kings 16:14; II Chron. 4:1), made of rough stones overlaid with bronze, twenty cubits wide and long and ten high. …
16:17
… Ten bronze basins mounted on carts carried water from the Molten Sea, which was fixed, to wherever it was needed (1 Kings 7:27-39; 2 Chronicles 4:6). King Ahaz replaced the bronze oxen with a stone base (2 Kings 16:17), perhaps out of respect for the Assyrian cult of the bull. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.