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.
16:2
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.)
16:3
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)
16:5
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)
16:6
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)
16:7
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.
16:9
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.
16:10
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)
16:12
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.
16:14
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.
16:15
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)
16:17
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)
16:18
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)
16:19
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.
16:5
Teodoreto di Cirro † 458 d.C. 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.
16:3
3. FILIUM SUUM CONSECRAVIT (idolo Moloch) TRANSFERENS PER IGNEM. Nota dupliciter: Ammonitae et Hebraei filios suos consecrabant idolo Moloch, primo, eos igne comburendo: ritum modumque recensui Levit. cap. xviii, vers. 21; secundo, traducendo eos per ignem, tum ut eos igne expiarent a peccatis et immunditiis, tum ut hoc ritu eos idolo Moloch initiarent et dedicarent. Ritum describit Theodoretus: "Vidi, inquit, in aliquibus civitatibus semel in anno accendi rogos, et trans eos saltare aliquos, non solum pueros, sed etiam viros; infantes autem per flammam ferri a matribus. Videbatur autem istud quaedam esse expiatio, et purgatio. Existimo autem hoc quoque fuisse Achazi peccatum." Quare Theodoretus et ex eo Salianus censent Achaz filium non combussisse, sed traduxisse tantum per ignem, itaque eum lustrasse, et dicasse idolo. Unde II Paralip. cap. xxviii, vers. 3, dicitur: "Et lustravit filios suos in igne." Ex quo loco liquet Achaz non unum, sed plures, et forte omnes filios hoc ritu lustrasse; nec enim verisimile est eum plures vel omnes combussisse; successit enim ei in regno filius Ezechias. Josephus tamen et ex eo Abulensis et Adrichomius censent eum filium suum immolasse et cremasse idolo Moloch. Lyranus censet eum utrumque fecisse, scilicet unum e filiis cremasse, alios traducendo per ignem lustrasse. Porro non dubium est plures Judaeos hoc exemplo Achaz regis sui excitatos filios suos consecrasse Moloch.
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7. MISIT AUTEM ACHAZ NUNTIOS AD THEGLATHPHALASAR, ut se adjuvaret contra Rasin regem Syriae, et Phacee regem Israel, ideoque misit omne aurum et argentum tam templi, quam palatii sui. Peccavit hac in re Achaz, eo quod Deus per Isaiam, cap. vii, vers. 4, ipsi opem promisisset contra Rasin et Phacee; sed ipse diffisus Deo, fisus est regi Theglathphalasar, ideoque ab eodem spoliatus et oppressus est. Audi II Paralip. cap. xxviii, vers. 19: "Humiliaverat enim Dominus Judam propter Achaz regem Juda, eo quod nudasset eum auxilio, et contemptui habuisset Dominum. Adduxitque contra eum Theglathphalasar regem Assyriorum, qui et afflixit eum, et nullo resistente vastavit. Igitur Achaz, spoliata domo Domini et domo regum ac principum, dedit regi Assyriorum munera, et tamen nihil ei profuit. Insuper et tempore angustiae suae auxit contemptum in Dominum, ipse per se rex Achaz, immolavit diis Damasci victimas percussoribus suis, et dixit: Dii regum Syriae auxiliantur eis, quos ego placabo hostiis, et aderunt mihi, cum e contrario ipsi fuerint ruinae ei, et universo Israel."
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9. Transtulit habitatores ejus (Damasci) CYRENEN, non illam quae est in Aethiopia, nec illam quae est in Africa, sed in Cyrenen quae est in Media. Unde Josephus ait Damascenos translatos in Mediam. Cumque vidisset altare Damasci -- egregia forma, materia et arte elaboratum, placuit ei; unde jussit Uriae Pontifici, ut ad ejus ideam simile fieri curaret Hierosolymis in templo, loco altaris a Salomone fabricati. An altare hoc idolis (uti Damasceni) erexerit, iisque sacrificarit Achaz, an vero Deo vero, Scriptura non exprimit; verisimile tamen est cum idolis illud erexisse; quia illa colebat ipse aeque ac Damasceni, eisque ubique aras erigi jubebat, ut iniret gratiam Theglathphalasar, eumque sibi devinciret colendo ejus deos et idola, sed frustra: idcirco enim ab eo expilatus et subactus est, uti dixi. Ita Abulensis et alii.
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11. Exstruxitque Urias sacerdos altare. Peccavit Urias Pontifex, impium hoc altare erigens, malens placere regi Achaz quam Deo: secus fecit S. Ambrosius; nam ut ipse refert lib. V, epist. 32: "Cum esset impositum ut Ecclesiae vasa jam traderemus Imperatori, hoc responsi reddidi: me, si de meis aliquid posceretur, aut fundus, aut domus, aut aurum, aut argentum; id quod mei juris esset, libenter offerre, templo Dei nihil posse decerpere, nec tradere illud, quod custodiendum, non tradendum acceperim. Deinde consulere me etiam Imperatoris saluti, quia nec mihi expedit tradere, nec illi accipere. Accipiat enim vocem liberi sacerdotis, si vult sibi esse consultum, recedat a Christi injuria, et absit a me ut tradam Christi haereditatem, et haereditatem Dionysii, qui in exilio, fidei causa, defunctus est, haereditatem Eustorgii confessoris, haereditatem Miroclis atque omnium retro fidelium Episcoporum."
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14. Porro altare aereum (a Salomone fabricatum) QUOD ERAT CORAM DOMINO (id est coram Sancto, et Sancto sanctorum, in quo residebat Deus dans oracula) TRANSTULIT per contemptum, ut dicitur II Paralip. xxviii, 19 et 22; quia Achaz fuit impiissimus, ideoque contemptor Dei, ejusque altaris et templi. Idcirco enim altare Dei suo loco movit, illique suum Damascenum substituit, ac altare Dei ad latus sui altaris, quasi vicarium et precarium in angulo collocavit.
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15. Super altare majus (quod ego amoto Salomonico, instar altaris Damasceni erigi curavi) OFFER HOLOCAUSTUM.
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17. ET POSUIT SUPER PAVIMENTUM. Fecit Achaz haec omnia ad contemptum, ut dixi, altaris (huic enim luteres et mare aeneum subserviebant), utque illud ad usus suos, puta ad sacrificia foret inutile; itaque Judaei non in eo, Deo vero, sed in idolis sacrificare cogerentur.
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18. MUSACH QUOQUE SABBATI QUOD AEDIFICAVERAT IN TEMPLO. Repete ex vers. praecedenti "tulit," et "deposuit," hoc est sustulit et defecit. Quid fuerit "Musach" variae sunt sententiae; sed duae probabiliores; prior, Musach hebraice idem est quod opertorium sive tectum; significat ergo vel solium opertum, in quo sabbato aliisque festis diebus sedebant reges, ut sacrificiis interessent ac legem Dei audirent; unde cap. xxiii, vers. 3, "gradus" vocatur, ut vult R. Salomon. Hinc Septuaginta vertunt, fundamentum cathedrae sabbatorum, per quod videntur accipere basin cui imponebatur cathedra regis, cum veniret sabbato ad templum oraturus et legem auditurus, Ezech. xlvi, 1: "Musach sabbati" ergo hebraice significat tentorium sabbatinum conopeo splendido coopertum, quod erat juxta atrium sacerdotum, sed extra illud, in quo rex sabbato et festis sedebat spectans sacrificia. Et hoc est tribunal in quo sedit Joas, cum creatus est rex a Joiada Pontifice, IV Regum cap. xi, vers. 14; aut certe, "Musach" significat pulpitum, ut vertit Vatablus, sive suggestum opertum et tectum, in quo sedebant Levitae et sacerdotes, dum legem et prophetas populo interpretabantur, ut vult Vilalpandus, uti fecit Esdras, Nehem. cap. viii, vers. 4. Posterior sententia est, quod "Musach" erat tegmen, puta velum vel tabulatum paratum pro Levitis aliisque templi custodibus, qui singulis sabbatis per vices munia sacra obibant in templo, ait Vatablus. Aut "Musach" erat locus contectus in atrio populi, ut sub illo tuti ab aestu, pluvia et ventis degerent homines, qui ad templum oraturi vel legem audituri confluebant. Unde Marinus in Lexico "Musach" vertit porticum. Omnes hi sensus probabiles sunt; impius enim Achaz videtur haec sustulisse. Unde II Paralip. cap. xxix, vers. 24, dicitur clausisse templum Domini. Verum, quia "Musach sabbati" pertinere videtur ad "egressum regis," qui hoc eodem versu continetur; hinc alius sensus quem mox subjiciam videtur probabilior. ET INGRESSUM REGIS EXTERIUS CONVERTIT IN TEMPLUM DOMINI PROPTER REGEM ASSYRIORUM. Primo, nonnulli sic explicant, q. d. Achaz profanavit templum, cum illud fecit esse quasi vestibulum regii sui palatii, ut in illud non pateret aditus nisi per templum, ut scilicet ipse esset tutior a rege Assyriorum, qui templum prius expugnare debuisset, antequam pergeret ad expugnationem palatii. Verum alia ex parte quae templo non adjacebat, poterat oppugnari palatium, et facilius expugnari quam templum. Secundo, Theodoretus et Lyranus censent Achaz obstruxisse iter quo e palatio ibatur ad templum, ne rex Assyriorum intelligeret ipsum plane deseruisse Deum verum Deique cultum, ut ejus deos sequeretur et coleret. Favet Chaldaeus qui pro convertit, vertit, avertit (convertere enim est alio vel in contrariam partem vertere). Hebraice est הסב heseb, id est circuire fecit, ut, nimirum si quis e regia in templum ire vellet, magno circuitu descendere cogeretur ex monte Sion, Denique, hic videtur maxime obvius et congruus totius hujus versiculi esse sensus, ut per "Musach sabbati" accipiamus tentorium et conopeum in quo rex sedebat in sabbatis et festis in atrio laicorum, sed primo loco vicinissimus atrio sacerdotum, ut proxime spectaret sacrificia et audiret hymnos quos canebant sacerdotes et Levitae in suo atrio, ut patet Ezechiel, xlvi, 1. Nemini enim laico, ne regi quidem, atrium sacerdotum ingredi fas erat, sed solis sacerdotibus et Levitis. Achaz vero in gratiam regis Assyriorum, qui vile et indecorum sibi esse existimabat foris stare cum vili plebe, "Musach" hoc, sive tentorium, "convertit in templum Domini," id est diruto muro intermedio, junxit atrio sacerdotum, ut vicinum esset Sancto et Sancto sanctorum, ut jam non inter laicos et plebem, sed inter sacerdotes rex uterque consistere vel considere posset, quasi separatus a vulgo et sacerdotibus annumeratus, ut proxime omnia sacra quae sacerdotes peragebant tam in atrio, quam in Sancto, cerneret et audiret. Porro, quia ad hoc regis "Musach," sive tentorium et tribunal ingressus patebat ex ipsa domo regia, per intermedia atria, hinc Achaz hunc quoque ingressum qui domus suae regiae pars erat, qua rex e regia ad "Musach" descendebat, quae idcirco hic vocatur "ingressus regis," templo conjunxit, ut quae quasi domus laica antea erat extra atrium sacerdotum, jam dejecto septo intermedio intra ipsum atrium sacerdotum concluderetur, eoque pertingeret usque ad Sanctum et Sanctum sanctorum. Hunc sensum exigit "convertit in templum Domini," quod tam ad ingressum regis, quam ad Musach sabbati pertinet. Ita Gaspar Sanchez ex Rabbino Salomone, Lyranus et alii; nec improbat Abulensis qui tamen aliam expositionem adjicit, dicens duas fuisse e regia vias ad templum, unam patentem et publicam, per quam spectante populo rex ibat ad templum, alteram occultam et clausam, per quam rex secreto, cum videri nollet, adibat templum: publicam viam clausit Achaz, ut regi Assyriorum (cujus gratiam ambiebat) videretur patriae religionis Minus vere quoque Glossa, quem sequuntur Dionysius et Hugo, censet "Musach sabbati" fuisse aedificium in templi vestibulo, in quod reges sabbatis ad templum venientes eleemosynas conjicerent: "Musach" ergo fuisse gazophylacium regum, sicut "Corbona" erat gazophylacium laicorum.
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ACHAZ (EBR. « EGLI [DIO] TIENE »)
… Infine osò chiudere il Tempio stabilendo altari « in tutti gli angoli di Gerusalemme » (II Par. 28, 24). L'empio re, alla sua morte, non venne seppellito nei sepolcri reali. II Reg. 16, 1-30; II Par. 28, 1-27.
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ISAIA (EBR. JĒŠA-JĀH[Ā] «SALUTE [È] JAHWEH», SETTANTA 'HOZĪZ)
… Al giudizio riassuntivo dell'autore del Libro dei Re è uno dei sovrani di Giuda che fecero «ciò che non piace a Jahweh», fu un «empio» e come tale punito (II Reg. 16, 2-20). Un ottimo re fu invece il
RE, I E II (III E IV) LIBRO DEI
… Sono pessimi alcuni: Abia (ibid. 15, 23 sgg.), Achaz (II Reg. 16, 2 sgg.), Manasse (ibid. 21, 9) ecc.; parecchi hanno praticato sostanzialmente la religione di David, ma usando tolleranza verso il culto degli alti luoghi (così anche Iosaphat: I Reg. …
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… Con tale denominazione toponimica s'indicava un burrone a sud-ovest di Gerusalemme, tristemente famoso perché ivi Achaz (II Reg. 16, 3) e Manasse (ibid. 21, 6) avevano immolato e bruciato in onore di Moloch delle vittime umane, specialmente dei bambini. …
… e quindi posti su una griglia (tōpheth) a bruciare, secondo la tipica espressione ebraica: ha-ābhīr... bā'ēl lam-mōlekh (II Reg. 23, 10) o ha-ābhīr lam-mōlekh (Lev. 18, 21; Ier. 32, 35) o anche senza il nome del dio M. che è sottinteso (Deut. 18, 10; II Reg. 16, 3; 17, 17; 21, 6; Ier. 7, 31; 19, 5; Ez. 16, 21; 20, 26.31; 23, 37; ecc.).
… ricostruzione di Gerico, immolò due dei suoi figli (I Reg. 16, 34; cf. Ios. 6, 26, ove il misfatto è oggetto d'esecuzione); parimenti alcuni empi principi sacrificarono vite umane a Moloch nella stessa Gerusalemme, ossia nella valle di Ben-Hinnom o Geenna (cf. II Reg. 16, 3; 21, 6). Soprattutto nel regno settentrionale furono frequenti i s. dei bambini (ibid. 17, 17: in quel delitto è ravvisata una delle cause della fine del Regno d'Israele). …
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La vendetta del re d'Assiria non si fece attendere: il ribelle re d'Israele fu incatenato e tratto in prigione (II Reg. 16, 4). In tal modo O. scompare dalla storia, e con lui terminò il Regno d'Israele dopo 320 anni dalla secessione dal Regno di Giuda (931 a. C.). Alla sua deposizione seguì il triennale …
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… Rēšīn), re di D. si allea con Phacee (Peqah), re d'Israele, ca. il 734 e muove guerra a Achaz (v.) di Giuda, che chiede aiuto a Theglathphalasar III. Costui devasta D. e ne deporta i cittadini (II Reg. 16, 5-9).
Il re Achaz (736) depaupera ancora la città, comprando con ingenti doni il soccorso del re d'Assiria contro il re di Damasco e d'Israele congiurati ai danni di Giuda (II Reg. 16, 5). In questa circostanza il profeta Isaia affrontò il Re « all'estremità dell'acquedotto della piscina superiore », pronunciando la famosa predizione della 'almāh (Is. 7, 3-14).
RE, I E II (III E IV) LIBRO DEI
… Il contenuto di R. trova, inoltre, un frequente controllo in altri libri storici, e in quelli profetici (cf. tra molti casi: Os. 7, 7; 8, 4 = II Reg. 15, 10, 14, 25; Os. 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, ecc.). …
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RASIN (EBR. RĒṢĪN; SETTANTA PĀṆḌAṢ; ASSIRO RASŪṆṆ)
… Achaz, duramente battuto da R. e da Phacee (II Par. 28, 5-15), fu assediato nella capitale; si voleva togliere la dinastia davidica e porre sul trono un certo Tabeel, fautore della politica di Damasco (guerra siro-efraimita, 735-734; Is. 7, 1-9; 8, 6; 9, 11). Edomiti (II Reg. 16, 6 invece di 'Aram; Rēṣīn è considerato una glossa) e Filistei ne approfittano per attaccare Giuda: i primi riprendono Elath, i secondi sei città della Šēphēlah (II Par. 28, 17 sg.). …
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Quivi riceve la ricca ambasceria di Achaz, re di Giuda, che invoca aiuto contro Rasin e il re d'Israele Phacee (Pegah; II Reg. 16, 7 sgg.). …
RASIN (EBR. RĒṢĪN; SETTANTA PĀṆḌAṢ; ASSIRO RASŪṆṆ)
Theglathphalasar, soggiogati gli Urartei, è già pronto contro i confederati, quando riceve l'appello di Achaz (autunno del 735; II Reg. 16, 7). Scendendo lungo la costa, conquista Gaza, il cui re fugge in Egitto, sconfigge i Filistei (734). …
THEGLATHPHALASAR III. - Re assiro dal 745 al 727 a. C. (assiro Tuhulti-apil-Ešarra «La mia fiducia è il figlio erede dell'Ešarra» o dio guerriero Ninurta, di cui è padre Enlil [v.] sotto il nome dell'Ešarra; ebr. Tiglath-Pilēser [II Reg. 16, 7] o Tilgath-Pilnēšer [I Par. 5, 6; II Par. 28, 20] o Tilgath-Pilnēšer [I Par. 5, 26]). Vero fondatore dell'Impero neoassiro, «potrebbe considerarsi la figura più notevole …
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… Quindi espugna e devasta Damasco (cf. ibid. 16, 9; Is. 17, 1 sgg.), uccide il re e deporta la popolazione in Kir.
RASIN (EBR. RĒṢĪN; SETTANTA PĀṆḌAṢ; ASSIRO RASŪṆṆ)
… Damasco divenne provincia assira (II Reg. 16, 9; II Par. 28, 16, 1940).
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… Depredato (925) dal faraone Sesak (I Reg. 14, 26), da Ioas d'Israele (798-783), da Athalia; profanato da Achaz, Manasse, Amon, Sedecia (II Par. 36, 14); Achaz (736-721) sostituì l'altare degli olocausti con un altro riproducente un modello di Damasco (II Reg. 16, 10-14). Fu restaurato o purificato da Iosaphat (II Par. 20, 5), Ioas di Giuda (ibid. 24, 4-14), Ioatham (ibid. 27, 3), Ezechia (ibid. 28, 34), Iosia (ibid. 34, 3-7). Con i suoi …
URIA (« LA MIA LUCE È JAHWEH »?)
Altri U. nominati nella Bibbia: un sacerdote del tempo di Achaz (Is. 8,2; II Reg. 16, 10-16); un coraggioso profeta contemporaneo di Geremia (Ier. 26, 20-23); uno o due sacerdoti del tempo di Esdra (Esd. 8,33; Neh. 8,4).
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… Ricorre in una scena drammatica narrata nella Bibbia tre volte (II Reg. 16, 13-19, 36; Is. 36-37; II Par. 32, 1-23) e in molte iscrizioni cuneiformi, che delineano il suo carattere.
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… Tempio salomonico: a) a. degli olocausti (Ex. 28, 1-8; 38, 1-7), l'a. per antonomasia (I Reg. 2, 28), nell'atrio, destinato anche ai sacrifici incruenti, in legno di acacia rivestito di bronzo, detto perciò anche «a. di bronzo» (I Reg. 8, 64; II Reg. 16, 14), alto 3 cubiti (nel Tempio 10), lungo e largo 5 (nel Tempio 20; le dimensioni crebbero ancora nel Tempio erodiano), solennemente consacrato (Ex. 30, 25-28), su cui si offriva mattina …
Nell'atrio interno dominava l'altare (v.) degli olocausti (I Reg. 8, 64; II Reg. 16, 14; II Par. 4, 1) di pietre grezze, rivestite di bronzo, largo e lungo 20 cub. e alto 10. Vi era inoltre il «mare di bronzo» (a sud-est del hēkhāl, a destra), enorme bacino rotondo …
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… Dieci conche di bronzo montate su carrelli portavan l'acqua dal m. di b., che era fisso, là dove occorresse (I Reg. 7, 27-39; II Par. 4, 6). Il re Achaz sostituì ai buoi di bronzo una base di pietra (II Reg. 16, 17), forse per rispetto al culto assiro per il toro. …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.