GOD'S WORD® Translation (©1995)
Ahaz lay down in death with his ancestors and was buried in the city of Jerusalem because they didn't put him into the tombs of the kings of Israel. His son Hezekiah succeeded him as king.

King James Bible
And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.

Douay-Rheims Bible
And Achaz slept with his fathers, and they buried him in the city of Jerusalem: for they received him not into the sepulchres of the kings of Israel. And Ezechias his son reigned in his stead.

Darby Bible Translation
And Ahaz slept with his fathers, and they buried him in the city, in Jerusalem; but they brought him not into the sepulchres of the kings of Israel. And Hezekiah his son reigned in his stead.

English Revised Version
And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem; for they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.

Webster's Bible Translation
And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchers of the kings of Israel: and Hezekiah his son reigned in his stead.

World English Bible
Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem; for they didn't bring him into the tombs of the kings of Israel: and Hezekiah his son reigned in his place.

Young's Literal Translation
And Ahaz lieth with his fathers, and they bury him in the city, in Jerusalem, but have not brought him in to the graves of the kings of Israel, and reign doth Hezekiah his son in his stead.

Cross References

2 Kings 16:20 So Ahaz slept with his fathers, and was buried with his fathers in the city of David; and his son Hezekiah reigned in his place.

2 Kings 18:1 Now it came about in the third year of Hoshea, the son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah became king.

2 Chronicles 21:2 He had brothers, the sons of Jehoshaphat: Azariah, Jehiel, Zechariah, Azaryahu, Michael and Shephatiah. All these were the sons of Jehoshaphat king of Israel.

2 Chronicles 21:20 He was thirty-two years old when he became king, and he reigned in Jerusalem eight years; and he departed with no one's regret, and they buried him in the city of David, but not in the tombs of the kings.

2 Chronicles 24:25 When they had departed from him (for they left him very sick), his own servants conspired against him because of the blood of the son of Jehoiada the priest, and murdered him on his bed. So he died, and they buried him in the city of David, but they did not bury him in the tombs of the kings.

2 Chronicles 26:23 So Uzziah slept with his fathers, and they buried him with his fathers in the field of the grave which belonged to the kings, for they said, "He is a leper." And Jotham his son became king in his place.

Isaiah 14:28 In the year that King Ahaz died this oracle came:

Commentary

Matthew Henry's Whole Bible Commentary

Verses 16-27

Here is, I. The great distress which the kingdom of Ahaz was reduced to for his sin. In general, 1. The Lord brought Judah low, v. 19. They had lately been very high in wealth and power; but God found means to bring them down, and make them as despicable as they had been formidable. Those that will not humble themselves under the word of God will justly be humbled by his judgments. Iniquity brings men low, Ps. 106:43. 2. Ahaz made Judah naked. As his sin debased them, so it exposed them. It made them naked to their shame; for it exposed them to contempt, as a man unclothed. It made them naked to their danger; for it exposed them to assaults, as a man unarmed, Ex. 32:25. Sin strips men. In particular, the Edomites, to be revenged for Amaziah's cruel treatment of them (ch. 25:12), smote Judah, and carried off many captives, v. 17. The Philistines also insulted them, took and kept possession of several cities and villages that lay near them (v. 18), and so they were revenged for the incursions which Uzziah had made upon them, ch. 26:6. And, to show that it was purely the sin of Ahaz that brought the Philistines upon his country, in the very year that he died the prophet Isaiah foretold the destruction of the Philistines by his son, Isa. 14:28, 29.

II. The addition which Ahaz made both to the national distress and the national guilt.

1. He added to the distress, by making court to strange kings, in hopes they would relieve him. When the Edomites and Philistines were vexatious to him, he sent to the kings of Assyria to help him (v. 16); for he found his own kingdom weakened and made naked, and he could not put any confidence in God, and therefore was at a vast expense to get an interest in the king of Assyria. He pillaged the house of God, and the king's house, and squeezed the princes for money to hire these foreign forces into his service, v. 21. Though he had conformed to the idolatry of the heathen nations, his neighbours, they did not value him for that, nor love him the better, nor did his compliance, by which he lost God, gain them, nor could he make any interest in them, but with his money. It is often found that wicked men themselves have no real affection for those that revolt to them, nor do they care to do them a kindness. A degenerate branch is looked upon, on all sides, as an abominable branch, Isa. 14:19. But what did Ahaz get by the king of Assyria? Why, he came to him, but he distressed him, and strengthened him not (v. 20), helped him not, v. 21. The forces of the Assyrian quartered upon his country, and so impoverished and weakened it; they grew insolent and imperious, and created him a great deal of vexation, like a broken reed, which not only fails, but pierces the hand.

2. He added to the guilt, by making court to strange gods, in hopes they would relieve him. In his distress, instead of repenting of his idolatry, which he had reason enough to see the folly of, he trespassed yet more (v. 22), was more mad than ever upon his idols. A brand of infamy is here set upon him for it: This is that king Ahaz, that wretched man, who was the scandal of the house of David and the curse and plague of his generation. Note, Those are wicked and vile indeed that are made worse by their afflictions, instead of being made better by them, who in their distress trespass yet more, have their corruptions exasperated by that which should mollify them, and their hearts more fully set in them to do evil. Let us see what his trespass was. (1.) He abused the house of God; for he cut in pieces the vessels of it, that the priests might not perform the service of the temple, or not as it should be performed, for want of vessels; and, at length, he shut up the doors, that the people might not attend it, v. 24. This was worse than the worst of the kings before him had done. (2.) He confronted the altar of God, for he made himself altars in every corner of Jerusalem; so that, as the prophet speaks, they were like heaps in the furrows of the fields, Hos. 12:11. And in the cities of Judah, either by his power or by his purse, perhaps by both, he erected high places for the people to burn incense to what idols they pleased, as if on purpose to provoke the God of his fathers, v. 25. (3.) He cast off God himself; for he sacrificed to the gods of Damascus (v. 23), not because he loved them, for he thought they smote him; but because he feared them, thinking that they helped his enemies, and that, if he could bring them into his interest, they would help him. Foolish man! It was his own God that smote him and strengthened the Syrians against him, not the gods of Damascus; had he sacrificed to him, and to him only, he would have helped him. But no marvel that men's affections and devotions are misplaced when they mistake the author of their trouble and their help. And what comes of it? The gods of Syria befriend Ahaz no more than the kings of Assyria did; they were the ruin of him and of all Israel. This sin provoked God to bring judgments upon them, to cut him off in the midst of his days, when he was but thirty-six years old; and it debauched the people so that the reformation of the next reign could not prevail to cure them of their inclination to idolatry, but they retained that root of bitterness till the captivity in Babylon plucked it up.

The chapter concludes with the conclusion of the reign of Ahaz, v. 26, 27. For aught that appears, he died impenitent, and therefore died inglorious; for he was not buried in the sepulchres of the kings. Justly was he thought unworthy to be laid among them who was so unlike them-to be buried with kings who had used his kingly power for the destruction of the church and not for its protection or edification.

Links

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Alphabetical: Ahaz and as bring buried but city did fathers for he Hezekiah him his in into Israel Jerusalem king kings not of place placed reigned rested slept So son succeeded the they tombs was with

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A Rebuke against Extortion
[This chapter is based on Nehemiah 5.] The wall of Jerusalem had not yet been completed when Nehemiah's attention was called to the unhappy condition of the poorer classes of the people. In the unsettled state of the country, tillage had been to some extent neglected. Furthermore, because of the selfish course pursued by some who had returned to Judea, the Lord's blessing was not resting upon their land, and there was a scarcity of grain. In order to obtain food for their families, the poor were …
Ellen Gould White—The Story of Prophets and Kings

That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises. …
Hugh Binning—The Works of the Rev. Hugh Binning

Ahaz
The accession of Ahaz to the throne brought Isaiah and his associates face to face with conditions more appalling than any that had hitherto existed in the realm of Judah. Many who had formerly withstood the seductive influence of idolatrous practices were now being persuaded to take part in the worship of heathen deities. Princes in Israel were proving untrue to their trust; false prophets were arising with messages to lead astray; even some of the priests were teaching for hire. Yet the leaders …
Ellen Gould White—The Story of Prophets and Kings

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book …
John Edgar McFadyen—Introduction to the Old Testament