HOLY BIBLE: 2 Kings 16 (original) (raw)

10 καὶ ἐπορεύθη βασιλεὺς Αχαζ εἰς ἀπαντὴν τῷ Θαγλαθφελλασαρ βασιλεῖ Ἀσσυρίων εἰς Δαμασκόν καὶ εἶδεν τὸ θυσιαστήριον ἐν Δαμασκῷ καὶ ἀπέστειλεν ὁ βασιλεὺς Αχαζ πρὸς Ουριαν τὸν ἱερέα τὸ ὁμοίωμα τοῦ θυσιαστηρίου καὶ τὸν ῥυθμὸν αὐτοῦ εἰς πᾶσαν ποίησιν αὐτοῦ 11 καὶ ᾠκοδόμησεν Ουριας ὁ ἱερεὺς τὸ θυσιαστήριον κατὰ πάντα ὅσα ἀπέστειλεν ὁ βασιλεὺς Αχαζ ἐκ Δαμασκοῦ 12 καὶ εἶδεν ὁ βασιλεὺς τὸ θυσιαστήριον καὶ ἀνέβη ἐ{P'} αὐτὸ 13 καὶ ἐθυμίασεν τὴν ὁλοκαύτωσιν αὐτοῦ καὶ τὴν θυσίαν αὐτοῦ καὶ τὴν σπονδὴν αὐτοῦ καὶ προσέχεεν τὸ αἷμα τῶν εἰρηνικῶν τῶν αὐτοῦ ἐπὶ τὸ θυσιαστήριον 14 καὶ τὸ θυσιαστήριον τὸ χαλκοῦν τὸ ἀπέναντι κυρίου καὶ προσήγαγεν ἀπὸ προσώπου τοῦ οἴκου κυρίου ἀπὸ τοῦ ἀνὰ μέσον τοῦ θυσιαστηρίου καὶ ἀπὸ τοῦ ἀνὰ μέσον τοῦ οἴκου κυρίου καὶ ἔδωκεν αὐτὸ ἐπὶ μηρὸν τοῦ θυσιαστηρίου κατὰ βορρᾶν 15 καὶ ἐνετείλατο ὁ βασιλεὺς Αχαζ τῷ Ουρια τῷ ἱερεῖ λέγων ἐπὶ τὸ θυσιαστήριον τὸ μέγα πρόσφερε τὴν ὁλοκαύτωσιν τὴν πρωινὴν καὶ τὴν θυσίαν τὴν ἑσπερινὴν καὶ τὴν ὁλοκαύτωσιν τοῦ βασιλέως καὶ τὴν θυσίαν αὐτοῦ καὶ τὴν ὁλοκαύτωσιν παντὸς τοῦ λαοῦ καὶ τὴν θυσίαν αὐτῶν καὶ τὴν σπονδὴν αὐτῶν καὶ πᾶν αἷμα ὁλοκαυτώσεως καὶ πᾶν αἷμα θυσίας ἐ{P'} αὐτὸ προσχεεῖς καὶ τὸ θυσιαστήριον τὸ χαλκοῦν ἔσται μοι εἰς τὸ πρωί 16 καὶ ἐποίησεν Ουριας ὁ ἱερεὺς κατὰ πάντα ὅσα ἐνετείλατο αὐτῷ ὁ βασιλεὺς Αχαζ

10 When king Achaz went to meet Theglath-Phalasar at Damascus, he saw there an altar, of which he sent a likeness with a full account of all its workmanship, to the high priest Urias; 11 and Urias built an altar in accordance with all the directions Achaz had sent him from Damascus, to greet his return. 12 Returned from Damascus, Achaz went to see it and did reverence to it;[3] then went up to make burnt-sacrifice and meal-offering; 13 poured libations, and shed the blood of his welcome-offerings there. 14 Then he removed the brazen altar, that stood ever in the Lord’s presence opposite the tabernacle, away from its place between the new altar and the temple, to the north side of the new altar. 15 And king Achaz bade the high priest Urias bring to this greater altar the morning burnt-sacrifice and the meal-offering at nightfall; here king and people would present burnt-sacrifice and meal-offering and libations, here the blood of the burnt-sacrifice and all other offerings was to be spilt; as for the altar of bronze, it should await the king’s good pleasure. 16 And the high priest Urias carried out all his bidding.

10 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. 11 Exstruxitque Urias sacerdos altare: juxta omnia quæ præceperat rex Achaz de Damasco, ita fecit sacerdos Urias donec veniret rex Achaz de Damasco. 12 Cumque venisset rex de Damasco, vidit altare, et veneratus est illud: ascenditque et immolavit holocausta et sacrificium suum, 13 et libavit libamina, et fudit sanguinem pacificorum quæ obtulerat super altare. 14 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. 15 Præcepit 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. 16 Fecit igitur Urias sacerdos juxta omnia quæ præceperat rex Achaz.

[1] Ailam is no doubt a mistake, in the copying of the Latin version, for Aelath (see 14.22 above). ‘But the Edomites came’; another tradition of the Hebrew text has ‘And the Syrians came’, the two names being much alike in Hebrew. But it seems more likely that we ought to read ‘Edom’ instead of ‘Syria’ in the earlier part of the verse; it is hard to see how Syria had any claim on a port lying in the Gulf of Akabah.

[2] ‘Cyrene’ here is evidently some place in Assyria, ‘Kir’ in Hebrew.

[3] ‘And did reverence to it’; these words are not found in the Hebrew text, or in the Greek Septuagint.

[4] The word here translated ‘porch’ is of uncertain significance. It is not clear whether the alterations (no doubt all involving the removal of valuable metal) were made so as to provide further blackmail for the Assyrian king, or so as to prevent his eye falling on any valuable objects, if he should visit Jerusalem.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd