Ged., Booth.-But walked by the statutes -which the kings of Israel [ded., the Is בְּיַד כָּל־עֲבָדָיו הַנְּבִיאִים וַיִּגֶל יִשְׂרָאֵל raelites] had made : they did evil in the מֵעַל אַדְמָתוֹ אֲשׁוּרָה עַד הַיּוֹם הַזֶּה : .21 .v וירה קרי 18 καὶ ἐθυμώθη κύριος σφόδρα ἐν τῷ Ἰσραὴλ, καὶ ἀπέστησεν αὐτοὺς ἀπὸ τοῦ προσώπου αὐτοῦ, καὶ οὐχ ὑπελείφθη πλὴν φυλὴ Iov8a uovorarn. 19 καί γε Ιούδας οὐκ ἐφύλαξε τὰς ἐντολὰς κυρίου τοῦ θεοῦ αὐτῶν· sai tropetencan en rois ducatoruary Irpara, eyes of Jehovah, so as continually to pro- 21_Drave Israel. Gesen.—I. in Kal not used, i. q., TM??, Am. vi. 3; to thrust out, to erclude, Isaiah Here belongs too 2 Kings αὐτοὺς ἀπὸ προσώπου αὐτοῦ. 21 ört Any Houb.-18 Dominus adversùm Israel irá Ἰσραὴλ ἐπάνωθεν οἴκου Δαυίδ, καὶ ἐβασίλευσαν Toy Iepolodu utov Nadav kai egoogen Iepo-nihil eorum relinquens, preter unam tribum | inflammatus est, et eos è suo conspectu eripuit, Soda Tov 'Iopana domusde kuptov, kat de- Juda. (21) Etenim secessionem fecerat Israel μαρτεν αὐτοὺς ἁμαρτίαν μεγάλην. 22 καὶ ἐπορεύθησαν οἱ υἱοὶ Ἰσραὴλ ἐν πάσῃ ἁμαρτίᾳ icpopods, fjs errotnoty, our dreamcan dr αὐτῆς 23 ἕως οὗ μετέστησε κύριος τὸν Irpura doro pororov aurov, Kadas Adance κύριος ἐν χειρὶ πάντων τῶν δούλων αὐτοῦ τῶν προφητῶν. καὶ ἀπῳκίσθη Ἰσραὴλ ἐπάνωθεν Ts is alrot eis Acroptous dos Tips upas Au. Ver.-18 Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. 19 Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made. 20 And the LORD rejected all the seed of à domo David, et Jeroboam, filium Nabat, Domino avertisset, et in peccatum grande per traxisset, 22 Filii Israel omnia peccata, quæ Jeroboam fecerat, secuti sunt, necab eis reces serunt, 23 Donec Dominus, ut dixerat per spectu suo Israelem, transferretque eos er terrd suâ in Assyriam, ut hactenùs fecit. (19) Sed .Juda solus, יהודה לבדו 18 Post hunc versum 18 proximè collocamus versum 21. duceretur, Hiph. esset. At altera lectio Ita ut hæc prima verba versûs 21. ... marginalis præferenda videtur, quæ deri , nam secessionem fecerat Israel (à vanda est a 7, quod proprie dicitur de domo David,) causam declarent, propter ovibus, quæ a grege aberrant, hinc idem quam cæteris tribubus Israel in captivitatem est, quod, cum quo etiam permutatur ductis, remanserit una tribus Judæ, et ut Deut. xxii. 1, coll. Exod. xxiii. 4. Sic recte quæ de tribubus decem dicuntur, cursum oió per égéwoev, depulit. Syrus vero et suum teneant usque ad versum 23 desi- Chaldæus per errare fecit, h. e. seduxit. nentem, ut posteà vers. 19 et 20 de tribu Kennicottus pro lectione marginali 18 codd. Judæ singulatim dicatur. Nisi eum ordinem citavit. sequeremur, non possemus nectere hæc prima verba, versûs 21 ad versum 20, Ver. 24. וַיָּבֵא מֶלֶךְ אַשׁוּר מִבָּבֶל וּמִכּוּתָה in quo narratur Deum fuisse omni semini וּמֵעַתָּא וּמֵחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי Israel iratum. Quippe irarum causa non שֹׁמְרוֹן וגו' ומספרויס קרי alia tangitur, quàm Idololatria, neque tribus Judæ ad cultum idololorum defecerat, antequàm decem tribus à tribu Judæ deficerent; sic ut istud non possit notare causam, καὶ ἤγαγε βασιλεὺς ̓Ασσυρίων ἐκ Βαβυpropter quam Israel à Judâ discesserit. A@vos tòv ék Xovđà, ảñò 'Aïà, kaì ảñò A¡μà¤, Quòd si verba hæc,, interpretabere, kai Σenpapovaîμ, kai katwkiodŋoav év módeal postquam secessionem fecisset...ne sic quidem Ɛauapeías, k.t.λ. bonam seriem habebis: videat Lector, et judicium suum adhibeat. 21 et 22 T: Rectè Masora, ", ex 7, , ab eo (peccato). Ita erit legendum, modò legatur, son 2, in omni peccato, numero sing. ut habent Codices tres Orat. Sed præstat mo, ab eis, antecedente, numero plur. ut legunt utrobique Vulgatus et Syrus, quoniam habet rerum numerum, non rei magnitudinem. Au. Ver.-24 And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. And the king of Assyria brought men from Babylon. plenè ", et adduxit. Tamen hujus verbi casus non comparet, qui certè omitti non debuit, cum subsequatur,, et possederunt, quo ultimo verbo apertè declaratur, fuisse anteà memoratos eos, qui possederint. Itaque aut addendum Dan, gentes, ut versu 26 legitur; aut, quod multò anteferendum, legendum bis hoc modo: Houb.-Cæterum rex Assyriæ, Assyriis de Babylone, &c., eductis posuit eos, &c.... Dathe.-18 Propterea quoque hic vehe- : Hoc verbum est Hiphil, et scribendum menter commotus eos repudiavit, una tantum tribu Juda relicta. (19 Quanquam neque Judæi præceptis Jova, Dei sui, obtemperarunt, Israëlitarum instituta sectantes.) 20 Rejectos a se Israëlitas Jova affligi passus est a prædonibus, quibus eos tradiderat, donec eos plane repudiaret. 21 Postquam enim a gente Davidica secessionem fecerant, regem sibi crearunt Jerobeamum, Nebati filium, qui O, et adduxit rex Assyriæ eos a Jova avertit a) et gravi scelere ob- Assyrium. Deleverint alterum Scribæ, strinxit, &c. vel imperiti Emendatores, qui, cum legerent " a) Duplex est, h. 1. in Codd. Hebr. lectioN N, nec attentè legerent, crediderint Altera textualis est T varie tentata a viris alterum fuisse imprudenter scriptum. doctis. Cappellus quidem in crit. s. lib. iii. cap. 10, sec. 6, deducit a volare et Ver. 26. וגו' לֹא יָדְעוּ אֶת־מִשְׁפָּט אֱלֹהֵי הָאָרֶץ,fecit avolare, יַרְאֶה dictum esse putat pro NT, quod recte ab aliis est rejectum. Si- — οὐκ ἔγνωσαν τὸ κρίμα τοῦ Θεοῦ τῆς γῆς, Au. Ver.-16 Wherefore they spake to debet, posset conferri terruit, deterruit, the king of Assyria, saying, The nations a quo si, litteris et punctis servatis, de- which thou hast removed and placed in the cities of Samaria, know not the manner of gods of their own, and put them in the the God of the land, &c. Dr. A. Clarke.-26 The manner of the God of the land.], the judgment; the way in which the God of the land is to be worshipped. houses of the high places which the Sa- Pool.-Made gods of their own, or, worshipped (as that verb is sometimes used; Ged., Booth.-The manner of worshipping. of which see Exod. xxxii. 35,) i. e., those Ver. 27. N whom they worshipped in the places from -inhabitants, not of the city, but of the king אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלִיתֶם מִשָּׁם ,3 .IIigh places. See notes on 1 Kings iii וַיֵּלְכוּ וְיִשְׁבוּ שָׁם וְיֹרֵם אֶת־מִשְׁפָּט אֱלֹהֵי dom of Samaria. : p. 719, 721. Ver. 30, 31. καὶ ἐνετείλατο ὁ βασιλεὺς ̓Ασσυρίων, λέγων, ̓Απαγάγετε ἐκεῖθεν, καὶ πορευέσθωσαν, πώς πήραν των 30 καὶ κατοικήτωσαν ἐκεῖ, καὶ φωτιοῦσιν αὐτοὺς την γη και την υπηρε τὸ κρίμα τοῦ Θεοῦ τῆς γῆς. Au. Ver.-Then the king of Assyria com priests whom ye brought from thence; and let LT 31 וְהָעַנִים עָשׂוּ עָשׂוּ אֶת־אֲשִׁימָא: נִבְחַן וְאֶת־תַּרְתֵּק וְהַסְפַרְרִים שְׂרְפִים manded, saying, Carry tituluer one of the אֶת־בְּנֵיהֶם בָּאֵשׁ לְאַדְרַמֶּלֶךְ וַעֲנַמֶּלֶךְ them go and dwell there, and let him teach אֱלֹהֵ סְפַרְיִם : .30 .v בנ"א נִרְגַלַ ספרויס קרי אלהי קרי .31 .v זין רבתי them the manner of the God of the land. Let them go. Houb., Dathe, Ged., Booth.-Let him go. Houb.-27 1, et eant, et habitent ibi. 30 καὶ οἱ ἄνδρες Βαβυλῶνος ἐποίησαν τὴν Dictum est antea de Sacerdote Σωκχώθ Βενίθ, καὶ οἱ ἄνδρες Χοὺθ ἐποίησαν (α) uno, Samariam ducendo, non de τὴν Εργὲλ, καὶ οἱ ἄνδρες Αἱμὰθ ἐποίησαν τὴν pluribus. Itaque legendum, et eat 'Aoyà, 31 kai oi Evaîoi èñoinσav Th et habitet; ita Syrus, 8, numero sing. 'Eßλaţèp kaì τηv Dap¤à¤, kaì ó ƐeñPaρovaiμ quomodo etiam Vulgatus. Fuit : in verbo ἡνίκα κατέκαιον τοὺς υἱοὺς αὐτῶν ἐν πυρὶ τῷ 15, ex sequenti malè geminatum, in verbo | Αδραμέλεχ καὶ ̓Ανημελὲχ θεοῖς Σεπφαροναΐμ. verò positum ex pravâ imitatione mendi Au. Ver. -30 And the men of Babylon prioris. made Succoth-benoth, and the men of Cuth "Pro plurali made Nergal, and the men of Hamath made .esse legendum, Ashima וְיֵלֶךְ וְיֵשֵׁב singularem וְיֵלְכוּ וְיִשְׁבוּ children in fire to Adrammelech and Anam- partim contextus docet, nam sermo est de 31 And the Avites made Nibhaz and Bp. Patrick.-39 Succoth-benoth.] The Jewish doctors do but trifle in their exposition of this word, which they say signifies "a hen and chickens." The word plainly imports, "the tabernacles of daughters," or of "young maidens: " who were consecrated to Venus, whose name Mr. Selden probably conjectures was derived from Benoth. The old idolaters, it is evident, did prostitute their daughters in honour of Venus, as not only Strabo, Herodotus, and other profane writers testify; but some think is suggested in holy scripture, Lev. xix. 29. And there. fore they of Babylon are said to make the tabernacles of daughters; " that is, chapels wherein their daughters were prostituted to every one that came to worship Venus, as the manner was in Babylon, from whence the forenamed authors testify this filthiness had its original (see Selden, De Diis Syris Syntag. ii. cap. 7, and Vossius, De Idolol. lib. ii. cap. 22). Adrammelech and Anammelech.] These were the same gods with Moloch: unto whom the same sacrifices were offered. The Jews, after their vain fancies, make one of them to have been in the form of a peacock, and the other of a pheasant; but in all probability they were but different names of Nergal.] Which the Jews would have to Moloch, which was the sun, as is evident signify a cock. But their conjecture is from xxiii. 10, 11; and the addition of addir, better, who think it signified fire. For the which signifies magnificent or potent, makes men of Cuth are those that were afterward Adrammelech as much as the mighty called Persians: who, it is certain, anciently Moloch; and of ana, which signifies to worshipped the fire (see Selden, cap. 8). answer, makes Anammelech as much as But the famous Bochartus ingeniously con- oracular Moloch. For Moloch, and Melech, fesses he doth not know what nergal was; and Milcom, are all the very same in the but that there is a sort of palm-tree called language of different people, signifying a nergil by the Persians, Arabians, and Indians, king; the sun being by them accounted the of which they report strange things. From king, as the moon the queen of heaven. And whence, perhaps, the Persians gave the name of Nergal to this idol, as in Syria their god was called Rimmon, from the pomegranate (Hierozoicon, par. ii. lib. i. cap. 16). Ashima.] I know no ground the Jews have to say this word Ashima signifies a smooth goat. Our great Selden modestly acknowledges he doth not know what god it was (ib. cap. 9). But a late author takes Ashima to be the same with Mars; because among the ancients AS signified the same with "Apps among the Greeks; and shemah is as much as hearing or obedient (Jo. Gensius De Victimis Humanis, par. i. p. 92). And this AS, he conjectures, is the same whom the Romans called Hesus, whom Lucan mentions in his Pharsalia, lib. i. ver. 443. "Horretque feris altaribus Hesus." But, after all, my learned friend Dr. Alix hath made the most probable conjecture, that Ashima is the name of God, whom the Hebrews call Hashem, the name from whence Ashima, I doubt not, is derived. Accordingly, Aben Ezra saith, in his preface to the book of Esther, that he saw in a Samaritan Pentateuch, Gen. i. 1, bara Ashima, instead of bara Elohim. Which Bochart censures as a falsity, because no such word is to be found in the whole Samaritan Pentateuch but it might be then in some paraphrase upon it. 31 Nibhaz and Tartak.] Nobody knows what these were; for no credit is to be given to the Jews, who say the former was in the shape of a dog, and the other of an Selden thinks they were the same idol called by different names, but was not able to give an account of them. ass. there is nothing more known than that the gentiles burnt their children in sacrifice to him. But whether these people did so, or only made them pass through the fire to purify them may be questioned; though the words seem to import the former: which was the practice of the Phoenicians, Syrians, Tyrians, Carthaginians, Cretans, Arabians, and many other nations; and is still practised by the Americans, and other gentiles. A learned writer of our own, Dr. Hyde, in the book before mentioned, had a quite different apprehension of these words, for he will have Adrammelech to signify the king of the flock, adre being as much as greges: and Anammelech he thinks is much of the same signification, ana being as much as pecus, in the Persian language: always signifying collectively in the plural number, the lesser cattle, sheep and goats. Of which he imagines these Gods had the care, and were therefore worshipped; the riches of those people consisting much in cattle. They were also celestial constellations (as he there observes), which they imagined promoted the breeding and growth of cattle. Parkhurst. - Succoth Benoth. The sacred historian, in recounting the idolatrous worship of the heathen people, whom the king of Assyria transplanted into the cities of Samaria, 2 Kings xvii. observes, ver. 30, that the men of Babylon made . The words may be literally rendered The tabernacles of the daughters or young women; or if a be taken as the name of a female idol from 2 to build up, procreate children, then the words will express The tabernacles sacred to the productive powers See also Vossius De Orig. and Progr. Idol., lib. i., cap. 22. feminine; and agreeably to this latter expo- | her honour, shew that by Mylitta was orisition, the Rabbins say the emblem was a ginally intended the procreative or prohen and chickens. But however this be, ductive power of nature, or of the heavens, there is little reason to doubt, but these n the Appodern of the Greeks, and Venus of were tabernacles, wherein young women ex- the Romans.* posed themselves to prostitution in honour of "A very learned † author of our own the Babylonish goddess Mylitta. Herodotus, nation (say the writers of the Universal lib. i., cap. 199, gives a particular account | Hist., vol. xvii., p. 295) imagines that some of this detestable service. "Every young traces of the Succoth Benoth-may be found woman of the country (of Babylon, says he) in Sicca Venerea, the name of a city in must once in her life sit at the temple of Numidia, not far from the borders of Africa Aphroditè, or Venus (whom he afterwards Propria. The name itself bears a near tells us the Assyrians called Mylitta), and allusion to the obscene custom above taken prostitute herself to some stranger. Those notice of (i. e., prostitution), and seems to who are rich, and so disdain to mingle with have been transported from Phoenicia. Nor the crowd, present themselves before the can this well be disputed, when we consider temple in covered chariots, attended by a that here was a temple where women were great retinue. But the generality of the obliged to purchase their marriage-money by women sit near the temple, having crowns the prostitution of their bodies." of cord upon their heads, some continually coming, others going. + Ropes are held by them in such a manner as to afford a free passage among the women, that the strangers may choose whom they like. A woman who has once seated herself in this place, must not return home till some stranger has cast money into her lap, led her from the temple and defiled her. The stranger who throws the money must say, I invoke the goddess Mylitta for thee. The money, how ever small a sum it be, must not be refused, because it is appointed to sacred uses. The woman must follow the first man that offers, and not reject him; and after prostitution, having now duly honoured the goddess, she is dismissed to her own house. In Cyprus, adds the historian, they have the same custom." § And this abomination implied by the men of Babylon brought with them into the country of Samaria. The Babylonish Muλerra, Mylitta, i. e.,, signifies the procreatrix, from the Chaldee Ts to procreate ; and both the name of the idol and the execrable service performed to * So Strabo, lib. xvi., p. 1681, edit. Amstel. Θωμιγγι δ' εστεπται έκαστη. Each of the women is crowned with a cord. + See Baruch, vi. 43. A like desecration among the Egyptians or Canaanites was probably one reason of the laws, Deut. xxiii. 18, 19. See Lev. xix. 29. § So Justin, lib. xviii., cap. 5, "Mos erat Cypriis, virgines ante nuptias statutis diebus dotalem pecuniam quæsituras, in quæstum ad litus maris mittere, pro reliqua pudicitia libamenta Veneri soluturas." As a N. from a light, and a to revolve, Nergal, the aleim or idol of the men of Cuth, mentioned 2 Kings xvii. 30. It seems to denote the solar fire or light, considered as causing the revolution of the earth, and so the return of the morning light upon it. The rabbins say the idol was represented in the shape of a cock; and probably they tell us the truth, for this seems a very proper emblem. Among the latter heathen, we find the cock was sacred to Apollo, or the sun; because, saith Proclus, "He doth, as it were, invite his influence, and, with songs congratulate his rising;" or, as Pausanius in the first book of his Eliacs, "They say this bird is sacred to the sun, because he proclaims his approaching return." Heliodorus, speaking of the time when cocks crow, comes still nearer to the literal meaning of the Heb. ; for, says that writer, αισθησει φυσική της του ΗΛΙΟΥ καθ ̓ ἡμας ΠΕΡΙΣΤΡΟΦΗΣ επι την του θεου προσρησιν Kivovμevovs, "by a natural sensation of the sun's revolution to us, they are incited to salute the god." Æthiop., lib. 1.§ So See the beginning of Lucretius's first book De Rerum Natura, and above, under 27 IV. + Selden De Diis Syr. syntag. ii. cap. 7, whom see. See Pierii Hieroglyph. p. 223, fol. edit. § May not the Greek name for a cock, AlexTwp, be most probably derived from the Heb. The coming of the Light, of which that bird gives such remarkable notice? |