Understanding Ἀχάζ (Achaz) Strong’s G881: The Royal Lineage Connection in Yeshua’s Messianic Genealogy

Pronunciation Guide: ah-KHAZ (with a guttural ‘kh’ sound similar to the Scottish ‘ch’ in ‘loch’)

Basic Definition

Strong’s G881: Ἀχάζ (Achaz) is the Greek transliteration of the Hebrew name אָחָז (Ahaz), referring to the infamous king of Judah who reigned approximately 732-716 BCE. In the New Testament, this name appears exclusively in Yeshua’s genealogy, representing an important link in the Davidic royal lineage through which the Messiah came, despite this king’s notorious unfaithfulness to יהוה (Yahweh).

Etymology and Morphology

• Part of Speech: Proper Noun (masculine)
• Origin: Hebrew אָחָז (Ahaz), meaning “he has grasped” or “he holds”
• Usage Context: Appears exclusively in genealogical records in the New Testament
• Greek Transliteration: Direct phonetic adaptation of the Hebrew name
• Biblical Genre: Historical narrative (genealogy)

Ἀχάζ Morphology:

• Ἀχάζ (nominative) – standard form used for the subject of a sentence
• τοῦ Ἀχάζ (genitive) – “of Achaz” as seen in Matthew’s genealogy
• τῷ Ἀχάζ (dative) – “to/for Achaz” (though not used in NT contexts)
• τὸν Ἀχάζ (accusative) – “Achaz” as the object of an action (though not used in NT contexts)

Origin & History

The name Ἀχάζ entered biblical Greek through the Septuagint (LXX) translation of the Hebrew Scriptures around the 3rd century BCE. In the LXX, the name appears throughout 2 Kings and 2 Chronicles (4 Kingdoms and 2 Paralipomenon in the LXX) in accounts of this king’s reign. The Hebrew name אָחָז likely derives from the verb אחז (ahaz), meaning “to grasp, take hold of, seize,” possibly referring to יהוה (Yahweh) “taking hold” of the child at birth, though ironically, King Ahaz would later reject יהוה’s grasp through his idolatry.

Josephus, the first-century Jewish historian, refers to this king in his “Antiquities of the Jews” (9.12.1-3) as “Achaz,” following the Greek rendering, where he elaborates on the king’s idolatry and political decisions. The early Church Father Eusebius also mentions Achaz in his “Chronicon,” situating him in the historical timeline of ancient rulers.

Expanded Definitions & Translation Options

• Royal Descendant – A king in the Davidic line, representing royal heritage despite personal failings
• Historical Figure – A significant but controversial monarch in Judah’s history
• Genealogical Link – A necessary connection in the ancestral line leading to the Messiah
• Theological Symbol – Represents יהוה’s faithfulness to His covenant despite human unfaithfulness

Ἀχάζ Translation Options:

• Ahaz – Modern English transliteration directly from Hebrew, preferred in most contemporary translations for clarity and consistency with Old Testament references
• Achaz – Transliteration from Greek, following the Septuagint tradition, used in some traditional translations like the Douay-Rheims Bible
• He Has Grasped – Literal translation of the meaning, though rarely used as translations typically maintain proper names

Biblical Usage

In the New Testament, Ἀχάζ appears only in Matthew 1:9 as part of Yeshua’s genealogy: “Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias.” The inclusion of Ahaz in this genealogy is significant as it demonstrates יהוה’s faithfulness to His covenant with David despite the profound unfaithfulness of some descendants. Ahaz represents one of the most idolatrous kings in the lineage, yet יהוה preserved the Messianic line through him.

In the Septuagint, Ἀχάζ appears frequently throughout the accounts of his reign in 2 Kings 16-20 and 2 Chronicles 28. These passages detail his rejection of יהוה, his introduction of pagan worship practices, his political alliance with Assyria, and his modification of Temple worship that undermined the pure worship of יהוה.

Key Biblical references include:

• “Jotham slept with his fathers, and they buried him in the city of David his father; and Ahaz [Ἀχάζ] his son reigned in his place.” 2 Kings 16:20 (LXX)
• “Hezekiah began to reign when he was twenty-five years old; and he reigned twenty-nine years in Jerusalem: and his mother’s name was Abijah, the daughter of Zechariah. And he did that which was right in the sight of יהוה, according to all that David his father had done. He removed the high places, and broke the pillars, and cut down the Asherah: and he broke in pieces the bronze serpent that Moses had made; for until those days the children of Israel burned incense to it; and he called it Nehushtan. He trusted in יהוה, the God of Israel; so that after him was none like him among all the kings of Judah, nor among them that were before him. For he clung to יהוה; he didn’t depart from following him, but kept his commandments, which יהוה commanded Moses. יהוה was with him; wherever he went, he prospered. He rebelled against the king of Assyria, and didn’t serve him. He struck the Philistines to Gaza and its borders, from the tower of the watchmen to the fortified city.” 2 Kings 18:1-8 (LXX)
• “And Achaz [Ἀχάζ] begot Ezekias, and Ezekias begot Manasses.” Matthew 1:9

Cultural Insights

King Ahaz reigned during one of the most turbulent periods in Judah’s history, facing the threat of the Syro-Ephraimite coalition and the rising Assyrian Empire. When threatened by Syria and the northern kingdom of Israel, rather than trusting in יהוה as the prophet Isaiah urged, Ahaz made a fateful decision to seek protection from Assyria, effectively making Judah a vassal state. This political move had profound religious consequences, as recorded in 2 Kings 16:10-18, where Ahaz adopted Assyrian religious practices and modified the Temple in Jerusalem accordingly.

One of the most significant cultural contexts involving Ahaz is found in Isaiah 7, where the famous prophecy of Emmanuel (“God with us”) was given. When offered a sign by יהוה through the prophet Isaiah, Ahaz refused, feigning piety while actually rejecting divine guidance. In response, Isaiah delivered the prophecy: “Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel” (Isaiah 7:14). This messianic prophecy, later cited in Matthew 1:23, creates a powerful irony – one of the most significant Messianic prophecies was given during the reign of one of Judah’s most unfaithful kings, who himself stood in the lineage of the promised Messiah.

Theological Significance

The inclusion of Ἀχάζ in Yeshua’s genealogy powerfully demonstrates יהוה’s sovereign grace and covenant faithfulness. Despite Ahaz’s idolatry, child sacrifice (2 Kings 16:3), and desecration of the Temple, יהוה preserved the Davidic line through him. This illustrates the principle articulated in 2 Timothy 2:13: “If we are faithless, He remains faithful, for He cannot deny Himself.” The Messiah’s lineage includes not only the faithful but also the deeply flawed, underscoring that salvation comes by grace rather than human merit.

Furthermore, the juxtaposition of Ahaz’s unfaithfulness with the Immanuel prophecy creates a profound theological narrative. While Ahaz rejected יהוה’s offer of relationship and protection, יהוה promised that He would still be “with us” (Immanuel) through the coming Messiah. This demonstrates that יהוה’s redemptive purposes transcend human rebellion and failure. The very king who closed the doors of the Temple (2 Chronicles 28:24) stands in the lineage of the One who would become the ultimate Temple (John 2:19-21).

Personal Application

Reflecting on Ἀχάζ in Yeshua’s genealogy reminds us that יהוה works through imperfect people and difficult circumstances to accomplish His purposes. If יהוה could use someone as spiritually compromised as Ahaz in His redemptive plan, He can certainly work through our failures and weaknesses. This should both humble us and give us hope – none of us is so righteous that we deserve to be part of יהוה’s work, yet none is so fallen that יהוה cannot redeem and use us.

The story of Ahaz also serves as a powerful warning about the consequences of rejecting יהוה’s guidance and protection in favor of worldly security and influence. When we, like Ahaz, seek solutions through compromising alliances rather than trusting יהוה, we often create greater problems than those we sought to solve. Yet the inclusion of Ahaz in the Messianic line reassures us that our failures, and even the failures of our ancestors, do not disqualify us from יהוה’s redemptive purposes when we turn back to Him.

Related Words

• Ἐζεκίας (Ezekias) [eh-zeh-KEE-as] – Greek form of Hezekiah, Ahaz’s son who instituted religious reforms that reversed his father’s idolatrous practices and restored Temple worship. His name means “יהוה strengthens,” contrasting with his father’s legacy of weakness and compromise. See G1478
• Ἰωάθαμ (Joatham) [ee-oh-AH-tham] – Greek form of Jotham, Ahaz’s father who was generally considered a righteous king, though he failed to remove the high places. His name means “יהוה is perfect,” highlighting the contrast with his son’s imperfect ways. See G2488
• Ἀμών (Amon) [ah-MOHN] – Another unrighteous king in Yeshua’s genealogy who, like Ahaz, engaged in idolatry. His inclusion further emphasizes יהוה’s grace in preserving the Messianic line despite human unfaithfulness. See G300
• Ἐμμανουήλ (Emmanouel) [em-man-oo-ALE] – “God with us,” the prophetic name given during Ahaz’s reign, pointing to the Messiah who would come through this very lineage despite Ahaz’s unfaithfulness. See G1694
• Δαυίδ (David) [dah-VEED] – The king to whom יהוה promised an eternal dynasty, a promise kept despite descendants like Ahaz who were unfaithful to the covenant. See G1138

Did You Know?

• During Ahaz’s reign, he introduced the concept of a sundial to Jerusalem, mentioned in 2 Kings 20:11 and Isaiah 38:8 when the shadow miraculously moved backward as a sign to his son Hezekiah. Archaeological evidence suggests this technology was likely borrowed from the Babylonians or Assyrians, reflecting Ahaz’s openness to foreign influences that extended beyond merely religious practices to scientific and cultural adoptions.
• The infamous “altar of Damascus” that Ahaz copied and installed in Jerusalem’s Temple (2 Kings 16:10-16) represented a profound theological shift in Israelite worship. Archaeological discoveries have revealed that Assyrian-style altars typically featured stepped designs and astrological symbols associated with various deities. By replacing the simple bronze altar designed by יהוה with this pagan-influenced structure, Ahaz essentially introduced syncretistic worship practices that blended the worship of יהוה with pagan rituals.
• The Immanuel prophecy given during Ahaz’s reign in Isaiah 7:14 created a profound historical irony – the prophecy specified that before the prophetic child would know good from evil, the lands of the kings threatening Ahaz would be forsaken. Yet Ahaz, rather than waiting for this divine deliverance, made an alliance with Assyria that ultimately proved disastrous for Judah. This context deepens our understanding of how the prophecy functioned both in its immediate historical setting and in its ultimate fulfillment in Yeshua the Messiah.

Remember This

Ἀχάζ stands as a powerful testimony that יהוה’s redemptive purposes are not thwarted by human failure; rather, He weaves even our darkest chapters into His ultimate narrative of grace, demonstrating that the Messiah came not despite our brokenness, but precisely because of it.