What number verse is 2 Kings 16:13 in the Bible?

2 Kings 16:13 is the 9,977th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 2 Kings 16:13 sits at position 9,977.

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2 Kings 16:13

Q: What was the "meat offering" mentioned in the KJV, and why is it now often translated differently?

In the King James Version, "meat offering" (Hebrew: minchâh) refers to a grain or meal offering, not an offering of animal flesh. The word "meat" in 17th-century English was a general term for "food" or "meal," encompassing various provisions, not exclusively animal flesh as it does today. Therefore, the KJV's translation was accurate for its time. Modern translations typically render it as "grain offering" or "meal offering" (e.g., NIV, ESV, NASB) to avoid confusion for contemporary readers, as this offering primarily consisted of flour, oil, and frankincense, and was bloodless, often serving as a tribute or thanksgiving offering.

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Translation

King James Version

And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.

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KJV (with Strong's)

And he burnt ^H6999 his burnt offering ^H5930 and his meat offering ^H4503, and poured ^H5258 his drink offering ^H5262, and sprinkled ^H2236 the blood ^H1818 of his peace offerings ^H8002, upon the altar ^H4196.

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Complete Jewish Bible

He offered his burnt offering and his grain offering, poured out his drink offering and splashed the blood of his peace offerings on the altar.

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Berean Standard Bible

He offered his burnt offering and his grain offering, poured out his drink offering, and sprinkled the blood of his peace offerings on the altar.

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American Standard Version

And he burnt his burnt-offering and his meal-offering, and poured his drink-offering, and sprinkled the blood of his peace-offerings, upon the altar.

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World English Bible Messianic

He burnt his burnt offering and his meal offering, and poured his drink offering, and sprinkled the blood of his peace offerings, on the altar.

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Geneva Bible (1599)

And hee burnt his burnt offering, and his meate offring, and powred his drinke offring, and sprinkled the blood of his peace offrings besides the altar,

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Young's Literal Translation

and perfumeth his burnt-offering, and his present, and poureth out his libation, and sprinkleth the blood of the peace-offerings that he hath, on the altar.

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Study This Verse

SUMMARY

King Ahaz of Judah, in a profound act of apostasy and defiance against the Lord, personally performed various prescribed sacrifices—burnt offerings, grain offerings, drink offerings, and peace offerings—upon a newly constructed altar in Jerusalem. This altar, however, was not the divinely ordained bronze altar of the Lord, but a replica of a pagan altar he had admired in Damascus, symbolizing his complete rejection of Yahweh's exclusive claim to worship and his embrace of syncretism.

CONTEXT

Literary Context: This verse is situated at a critical juncture in the narrative of King Ahaz's reign, immediately following his diplomatic visit to Damascus to meet with Tiglath-Pileser III of Assyria. While in Damascus, Ahaz was captivated by a foreign altar and sent its precise specifications back to Urijah the priest in Jerusalem, commanding him to construct an exact replica, as detailed in 2 Kings 16:10-11. Upon his return, Ahaz found the new altar completed and immediately usurped the priestly function by personally initiating worship upon it. This act is a direct continuation of his earlier unfaithfulness, which included the horrific act of sacrificing his own son, a practice abhorrent to Yahweh, as recounted in 2 Kings 16:3. The narrative highlights Ahaz's deliberate displacement of the legitimate bronze altar of the Lord, moving it to a less prominent position to accommodate his new, unauthorized structure, a move described in 2 Kings 16:12. Verse 13, therefore, depicts the culmination of Ahaz's architectural and theological rebellion, showcasing his personal endorsement and participation in this profoundly defiled worship.
Historical & Cultural Context: King Ahaz reigned over Judah from approximately 735-715 BC, a period of immense geopolitical instability dominated by the rising power of the Assyrian Empire under Tiglath-Pileser III. Judah faced existential threats from the Syro-Ephraimite coalition (Aram and Israel), prompting Ahaz to seek an alliance with Assyria rather than trusting in the Lord, despite the prophet Isaiah's direct exhortations and offer of a divine sign, as recorded in Isaiah 7:11-12. Culturally, the ancient Near East was characterized by pervasive polytheism and syncretism, where kings often adopted the religious practices of more powerful empires or integrated foreign deities into their own pantheons for political or perceived spiritual benefit. Ahaz's actions reflect this widespread cultural trend, but within Israel, such practices were a direct violation of the Mosaic Covenant, which demanded exclusive worship of Yahweh and prescribed specific, divinely revealed methods for worship, including the precise design and use of the altar, as outlined in Exodus 27:1-8. His personal performance of priestly duties, which were strictly reserved for the Levitical priesthood, further underscores his profound disregard for established religious order and divine law.
Key Themes: The actions of King Ahaz in this chapter, culminating in verse 13, powerfully illustrate several critical themes. Foremost among them is Idolatry and Syncretism, as Ahaz introduces pagan worship practices directly into the Jerusalem Temple complex, blending foreign rituals with the worship of Yahweh. This act is a stark manifestation of Disobedience and Unfaithfulness to the covenant God, demonstrating a deliberate turning away from divine law and trust in God's provision. Ahaz's role as king meant he was responsible for leading his people in righteousness, yet his choices exemplify Corrupt Leadership, setting a devastating precedent for the nation of Judah and actively contributing to its spiritual decline. Finally, by replacing the divinely ordained altar with one of his own choosing, Ahaz demonstrates a profound Rejection of Divine Authority over worship and over his kingdom, asserting his own will above God's explicit commands. This rejection of God's authority would have severe consequences for Judah, ultimately leading to its judgment and exile, as seen in later narratives, particularly throughout 2 Kings 17.

EXPOSITION AND ANALYSIS

Key Word Analysis

burnt offering (Hebrew, ʻôlâh, H5930): From a root meaning "to ascend," this sacrifice was entirely consumed by fire on the altar, symbolizing complete dedication to God and serving as a general atonement for sin. The smoke ascending to God represented the worshipper's total surrender and the acceptance of the offering. Ahaz performing this on a foreign altar perverted its very meaning and intent.
meat offering (Hebrew, minchâh, H4503): More accurately translated as "grain offering" or "meal offering," this bloodless offering typically consisted of flour, oil, and frankincense. It was a donation, often an act of tribute, thanksgiving, or devotion, frequently accompanying other sacrifices. Its inclusion highlights Ahaz's attempt to mimic legitimate worship forms, even while fundamentally corrupting their context and purpose.
peace offerings (Hebrew, shelem, H8002): From the root shalom (peace, wholeness), these offerings were properly a requital or voluntary sacrifice in thanks. Portions were burnt for God, given to the priests, and eaten by the worshipper, symbolizing fellowship, communion, and reconciliation with God. The profound irony here is that Ahaz offered "peace offerings" on an altar that represented deep spiritual rebellion and a complete rupture of peace with God.

Verse Breakdown

"And he burnt his burnt offering": This clause describes Ahaz personally performing the act of burning the whole offering. This was a priestly function, not a royal one, further demonstrating Ahaz's usurpation of religious authority and his profound disregard for the divinely appointed Levitical priesthood. The emphasis is on "his" offering, implying a personal appropriation and perversion of sacred ritual, making it an act of self-will rather than divine obedience.
"and his meat offering": Following the burnt offering, Ahaz also offered the accompanying grain offering. This indicates a comprehensive attempt to replicate the full spectrum of Israelite sacrificial worship, but on an illegitimate altar, thereby rendering the acts null and void in God's eyes, and indeed, an abomination due to the defiled context.
"and poured his drink offering": The pouring out of a libation (Hebrew: neçek), typically wine, was another element of Israelite worship, often accompanying burnt and grain offerings. This act, too, was performed by Ahaz on the foreign altar, completing the suite of standard offerings he was presenting, yet doing so in a context of profound spiritual rebellion.
"and sprinkled the blood of his peace offerings": The sprinkling of blood (Hebrew: dâm) was the most sacred act in the sacrificial system, symbolizing atonement and the life given back to God. Ahaz's personal involvement in this act, especially with the blood of "peace offerings," underscores the depth of his sacrilege. The blood, meant to mediate peace and reconciliation, was instead profaned on an altar of rebellion, turning an act of communion into one of confrontation with God.
"upon the altar": This concluding phrase is crucial. It specifies the location of these offerings – not the legitimate bronze altar of the Lord (Hebrew: mizbêach), but the foreign, unauthorized altar Ahaz had built. This detail transforms what would otherwise be acts of worship into acts of profound apostasy and defiance, as the very locus of worship was defiled, making the offerings an affront to Yahweh.

Literary Devices

The passage employs several potent Literary Devices to underscore Ahaz's apostasy. Irony is prominent, particularly in Ahaz offering "peace offerings" on an altar that signifies his complete spiritual rebellion and rupture of peace with God. The very act meant to foster communion becomes a symbol of alienation. Symbolism is central, with the new altar serving as a powerful symbol of Ahaz's allegiance to foreign powers and deities over Yahweh. It represents the king's heart and the nation's spiritual direction, embodying his rejection of divine exclusivity. The narrative also uses Contrast, juxtaposing Ahaz's actions with the Mosaic Law's strictures on worship and the Temple's sanctity. This contrast highlights the severity of his sin, as he deliberately chooses human innovation and foreign influence over divine command. Furthermore, Ahaz's personal involvement in the sacrifices, a role reserved for priests, demonstrates Usurpation, a literary and theological device emphasizing his overreach and profound disregard for established divine order and the sanctity of the priesthood.

THEOLOGICAL AND THEMATIC CONNECTIONS

King Ahaz's actions in 2 Kings 16:13 represent a profound theological statement of rebellion against Yahweh's exclusive claim to worship and sovereignty. By building and sacrificing on an altar modeled after a pagan design, Ahaz not only violated the clear commands of the Mosaic Law but also implicitly declared that God's prescribed worship was insufficient or inferior. This act of syncretism, blending foreign religious practices with the worship of Yahweh, directly challenged the uniqueness and holiness of God, who had explicitly forbidden such mixtures. It undermined the very foundation of the covenant, which demanded unwavering fidelity and purity in worship. Ahaz's personal participation in these sacrifices, a role reserved for the Levitical priesthood, further compounded his sin, demonstrating a complete disregard for divine order and the sanctity of the sacred. His actions set a dangerous precedent for Judah, illustrating how corrupt leadership could lead an entire nation astray from true worship and into spiritual compromise.

REFLECTION AND APPLICATION

The account of King Ahaz's perverted worship in 2 Kings 16:13 serves as a powerful and enduring cautionary tale for believers today. It vividly illustrates the insidious dangers of spiritual compromise, where worldly influences, cultural trends, or even personal preferences begin to dictate our approach to God. Ahaz's desire for a "better" or more impressive altar, inspired by foreign practices, led him to defile the very heart of Israelite worship. This challenges us to critically examine our own worship practices, both individually and corporately: Are we seeking to worship God according to His revealed will, or are we subtly incorporating elements that are appealing to the world but antithetical to biblical truth? The narrative also underscores the immense responsibility of leadership. Ahaz, as king, wielded significant influence, and his unfaithfulness had devastating consequences for the spiritual health of his nation. This calls all leaders—in homes, churches, and communities—to a profound commitment to integrity, biblical fidelity, and courageous obedience, recognizing that their choices have far-reaching implications for those they lead. Ultimately, Ahaz's story reminds us that true security and blessing come not from human alliances or syncretistic practices, but from unwavering trust in God alone and faithful adherence to His commands.

Questions for Reflection

In what ways might we, like Ahaz, be tempted to introduce "foreign altars" or worldly practices into our worship or spiritual lives today?
How can we ensure that our worship, both personal and communal, remains pure and truly God-centered, rather than being influenced by cultural trends or personal preferences?
What responsibility do leaders bear in upholding biblical truth and modeling faithful worship, and how can we support them in this vital role?
Where are we tempted to place our trust in human strategies or worldly alliances instead of relying fully on God's provision and guidance?

FAQ

Why was Ahaz's action of sacrificing on the new altar considered so offensive to God, given that he was still offering traditional sacrifices?

Answer: Ahaz's actions were profoundly offensive not merely because he offered sacrifices, but because he did so on an altar of his own design, modeled after a pagan one, and displaced the divinely ordained altar of the Lord. This was a direct violation of God's explicit commands regarding the purity and exclusivity of worship. God had meticulously prescribed the design and location of His altar, as detailed in Exodus 27:1-8, emphasizing that worship must be conducted according to His terms, not human preference or foreign influence. By introducing a foreign altar, Ahaz was essentially declaring that God's way was insufficient, thereby challenging God's authority, holiness, and unique identity as the only true God. It was an act of syncretism and idolatry, directly undermining the covenant relationship and turning what should have been an act of devotion into an act of rebellion.

What was the "meat offering" mentioned in the KJV, and why is it now often translated differently?

Answer: In the King James Version, "meat offering" (Hebrew: minchâh) refers to a grain or meal offering, not an offering of animal flesh. The word "meat" in 17th-century English was a general term for "food" or "meal," encompassing various provisions, not exclusively animal flesh as it does today. Therefore, the KJV's translation was accurate for its time. Modern translations typically render it as "grain offering" or "meal offering" (e.g., NIV, ESV, NASB) to avoid confusion for contemporary readers, as this offering primarily consisted of flour, oil, and frankincense, and was bloodless, often serving as a tribute or thanksgiving offering.

CHRIST-CENTERED FULFILLMENT

The narrative of King Ahaz's perverted worship on a foreign altar in 2 Kings 16:13, while a stark warning against apostasy, ultimately points to the perfect and true worship established in Jesus Christ. Ahaz, a flawed earthly king, defiled the physical altar and corrupted the sacrificial system, demonstrating humanity's inability to maintain pure worship or achieve true reconciliation with God through its own efforts. In contrast, Jesus Christ is the ultimate and perfect High Priest, who offered Himself as the one true, unblemished sacrifice, fulfilling and transcending all Old Testament offerings, as powerfully articulated in Hebrews 9:11-14. Unlike Ahaz, who introduced a foreign altar, Christ is Himself the altar, the sacrifice, and the priest, establishing a new and living way to God through His own body, as revealed in Hebrews 10:19-20. His sacrifice on the cross was not a syncretistic blend of practices but the singular, definitive act that atoned for sin once for all, bringing true peace with God, as celebrated in Romans 5:1. Through Christ, believers are now called to worship God not in physical temples or on specific altars, but "in spirit and truth," recognizing God's nature as Spirit, as taught in John 4:23-24, becoming living sacrifices themselves, holy and pleasing to God, as exhorted in Romans 12:1. Thus, Ahaz's tragic failure to maintain pure worship underscores the desperate need for a Savior who would perfectly bridge the gap between God and humanity and inaugurate an era of authentic, unblemished worship.

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Commentary on 2 Kings 16 verses 10–16

10 ¶ And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof.

11 And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus.

12 And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon.

13 And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar.

14 And he brought also the brasen altar, which was before the LORD, from the forefront of the house, from between the altar and the house of the LORD, and put it on the north side of the altar.

15 And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by.

16 Thus did Urijah the priest, according to all that king Ahaz commanded.

Though Ahaz had himself sacrificed in high places, on hills, and under every green tree (Kg2 16:4), yet God's altar had hitherto continued in its place and in use, and the king's burnt-offering and his meat-offering (Kg2 16:15) had been offered upon it by the priests that attended it; but here we have it taken away by wicked Ahaz, and another altar, an idolatrous one, put in the room of it - a bolder stroke than the worst of the kings had yet given to religion. We have here,

I. The model of this new altar, taken from one at Damascus, by the king himself, Kg2 16:10. The king of Assyria having taken Damascus, thither Ahaz went, to congratulate him on his success, to return him thanks for the kindness he had done him by this expedition, and, as his servant and son, to receive his commands. Had he been faithful to his God, he would not have needed to crouch thus meanly to a foreign power. At Damascus, either while viewing the rarities of the place, or rather while joining with them in their devotions (for, when he was there, he thought it no harm to do as they did), he saw an altar that pleased his fancy extremely, not such a plain old-fashioned one as that which he had been trained up in attendance upon at Jerusalem, but curiously carved, it is likely, and adorned with image-work; there were many pretty things about it which he thought significant, surprising, very charming, and calculated to excite his devotion. Solomon had but a dull fancy, he thought, compared with the ingenious artist that made this altar. Nothing will serve him but he must have an altar just like this: a pattern of it must be taken immediately; he cannot stay till he returns himself, but sends it before him in all haste, with orders to Urijah the priest to get one made exactly according to this model and have it ready against he came home. The pattern God showed to Moses in the mount or to David by the Spirit was not comparable to this pattern sent from Damascus. The hearts of idolaters walked after their eyes, which are therefore said to go a whoring after their idols; but the true worshippers worship the true God by faith.

II. The making of it by Urijah the priests, Kg2 16:11. This Urijah, it is likely, was the chief priest who at this time presided in the temple-service. To him Ahaz sent an intimation of his mind (for we read not of any express orders he gave him), to get an altar made by this pattern. And, without any dispute or objection, he put it in hand immediately, being perhaps as fond of it as the king was, at least being very willing to humour the king and desirous to curry favour with him. Perhaps he might have this excuse for gratifying the king herein, that, by this means, he might keep him to the temple at Jerusalem and prevent his totally deserting it for the high places and the groves. "Let us oblige him in this," thinks Urijah, "and then he will bring all his sacrifices to us; for by this craft we get our living." But, whatever pretence he had, it was a most base wicked thing for him that was a priest, a chief priest, to make this altar, in compliance with an idolatrous prince, for hereby, 1. He prostituted his authority and profaned the crown of his priesthood, making himself a servant to the lusts of men. There is not a greater disgrace to the ministry than obsequiousness to such wicked commands as this was. 2. He betrayed his trust. As priest, he was bound to maintain and defend God's institutions, and to oppose and witness against all innovations; and, for him to assist and serve the king in setting up an altar to confront the altar which by divine appointment he was consecrated to minister at, was such a piece of treachery and perfidiousness as may justly render him infamous to all posterity. Had he only connived at the doing of it, - had he been frightened into it by menaces, - had he endeavoured to dissuade the king from it, or but delayed the doing of it till he came home, that he might first talk with him about it, - it would not have been so bad; but so willingly to walk after his commandment, as if he were glad of the opportunity to oblige him, was such an affront to the God he served as was utterly inexcusable.

III. The dedicating of it. Urijah, perceiving that the king's heart was much upon it, took care to have it ready against he came down, and set it near the brazen altar, but somewhat lower and further from the door of the temple. The king was exceedingly pleased with it, approached it with all possible veneration, and offered thereon his burnt-offering, etc., Kg2 16:12, Kg2 16:13. His sacrifices were not offered to the God of Israel, but to the gods of Damascus (as we find Ch2 28:23), and, when he borrowed the Syrians' altar, no marvel that he borrowed their gods. Naaman, the Syrian, embraced the God of Israel when he got earth from the land of Israel to make an altar of.

IV. The removal of God's altar, to make room for it. Urijah was so modest that he put this altar at the lower end of the court, and left God's altar in its place, between this and the house of the Lord, Kg2 16:14. But that would not satisfy Ahaz; he removed God's altar to an obscure corner in the north side of the court, and put his own before the sanctuary, in the place of it. He thinks his new altar is much more stately, and much more sightly, and disgraces that; and therefore "let that be laid aside as a vessel in which there is no pleasure." His superstitious invention, at first, jostled with God's sacred institution, but at length jostled it out. Note, Those will soon come to make nothing of God that will not be content to make him their all. Ahaz durst not (perhaps for fear of the people) quite demolish the brazen altar and knock it to pieces; but, while he ordered all the sacrifices to be offered upon this new altar (Kg2 16:15), The brazen altar (says he) shall be for me to enquire by. Having thrust it out from the use for which it was instituted, which was to sanctify the gifts offered upon it, he pretends to advance it above its institution, which it is common for superstitious people to do. The altar was never designed for an oracle, yet Ahaz will have it for that use. The Romish church seemingly magnifies Christ's sacraments, yet wretchedly corrupts them. But some give another sense of Ahaz's purpose: "As for the brazen altar, I will consider what to do with it, and give order about it." The Jews say that, afterwards, of the brass of it he made that famous dial which was called the dial of Ahaz, Kg2 20:11. The base compliance of the poor-spirited priest with the presumptuous usurpations of an ill-spirited king is again taken notice of (Kg2 16:16): Urijah the priest did according to all that king Ahaz commanded. Miserable is the case of great men when those that should reprove them for their sins strengthen and serve them in their sins.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. Public domain.

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Origen of AlexandriaAD 253

HOMILIES ON JEREMIAH 7.3.1

“And when you say, ‘Why did the Lord God do all of these bad things to us?’ And you will say to them, ‘As you have forsaken me and served other gods in your land, so you shall serve in a land not your own.’ ” Let one consider the literal sense, and it will suffice at the present to refresh the memory from the literal sense for those who can understand. Surely then, the people of Israel possessed the holy land, the temple, the house of prayer. They ought to have served God, but when they transgressed the divine commandments they served idols, both the idols acquired from Damascus, as it is written in Kings, and the other idols brought from other pagan nations into the holy land. Due to the fact that they received these pagan idols, they made themselves worthy to be rejected to the land of the idols, to dwell there where they worship the idols.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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