i. e.,


text it may be either. The Greek version, και τοίς ειδώλοις Μωάβ, και το βασιλεί αυτών indeed, has abiah was clad; and so the προσοχθίσματι υιών Αμμών, και ουκ επορεύθη Syriac. The Vulgate also refers it to him. εν ταις οδούς μου του ποιήσαι το ευθες ενώπιον I am inclined to think that it was Jeroboam's εμού, ως Δαυίδ ο πατήρ αυτού. garment that was torn in pieces: perhaps Au. Ver.-33 Because that they have the robe of his new office.

forsaken me, and have worshipped Ashtoreth Garment,

the goddess of the Zidonians, Chemosh the Ken.-Instead of nowa, Camb. MS. 1 god of the Moabites, and Milcom the god has idea in veste. Should we find in any Lat. of the children of Ammon, and have not Author the word Vestimentum frequently re- walked in my ways, to do that which is right peated, and should we sometimes find the in mine eyes, and to keep my statutes and same word (or letters expressive of the same my judgements, as did David his father. thing) writ Vestinemtum, we should correct Pool.They have forsaken the latter without the least scruple. In the king, and his concubines, and people. Heb. Bible we have noso (Shilmah) sixteen Commentaries and Essays.Because they times, and above (Shimlah) twenty-seven have forsaken me, &c. 122, Hebrew. The times; both signifying vestis. I humbly pre-Greek version hath the verbs in the singular sume it should be tow (Shimlah) universally, number, and rightly [so Horsley, Ged., as it is here in this MS.; the Arab. verb Booth.]. Ist. Because Solomon is the claño, (Shamal) is vestivit, totum se operuit, person spoken of as the subject of the mes

sage, in the preceding and following verses ; &c. Let us only consider Exod. xxii. 26, 27. and 2dly, The Hebrew betrays its own error Can we think, that Moses, in ver. 26, writ in the close, by the words, "AX TIT, “ as obw: and, in the very next verse, ikaw as David his father,” which appropriates whät the words are now printed? Since making is here said to Solomon. As it stands in the the preceding correction, upon referring to present Hebrew text it is not sense. Five the Samar. Pentateuch, I find the word there Hebrew MSS. have the first verb singular, properly Shimlah) in every place. ; , . Ver. 32.

Ashtoreth. See notes on Jud. ii. 13, p. 167.

Chemosh. Au Ver.-32 (But he shall have one tribe for my servant David's sake, and for Jeru

Gesen.- wins m. (perh. subduer, vansalem's sake, the city which I have chosen quisher, r. wa) Chemosh, pr. n. of the out of all the tribes of Israel.)

national god of the Moabites and AmSee notes on ver. 13.

monites, Judg. xi. 24; the worship of which Bp. Patrick.— One tribe.] Besides his was introduced at Jerusalem under Solomon,

Or Benjamin and Judah may be 1 Kings xi. 7; 2 Kings xxiii. 13 ; Jer. looked upon but as one tribe ; both of them xlviii. 7. Hence tipp op, people of Chemosh, having a share in the city of Jerusalem, and i. e., the Moabites, Num. xxi. 29. Sept. lying near one to the other.

Xauós, Vulg., Chamos. Ged.-One tribe, LXX two, and this may

Milcom. See notes on xi. 5. be the true reading. It is certain that the

Ver. 34. tribe of Benjamin remained in the posses

, ? tribe of Judah ; but, being a small tribe, might be here included in the greater.

και ου μη λάβω την βασιλείαν όλην εκ Ver. 33.

χειρός αυτού, κ.τ.λ. !

Au. Ver.-34 Howbeit I will not take

the whole kingdom out of his hand: but I as in life for David my servant's sake, whom I


and my statutes. : 778 777 na pan! Pool. --The whole kingdom, to wit, of àvô á eykarédité je, kai étroinde Ao- Israel, that which I have designed for thee. τάρτη βδελύγματι Σιδωνίων, και το Χαμώς, Or rather, I will not take anything, or part

.וישתחו ,and six ; עזבני


וְלֹא־אֲקַח אֶת־כָּל־הַמַּמְלָכָה מִיָּדוֹ sion of Solomon's posterity

as well as the


יַעַן אֲשֶׁר עֲזָבוּנִי וַיִּשְׁתַּחֲוף

אֱלֹהִי will make him prince all the days of his לְעַשְׁתֹּרֶת אֱלֹהֵי צִדֹנִין לִכְמוֹשׁ

מוֹאָב וּלְמִלְכֹּם אֱלֹהִי בְנֵי־עַמּוֹן וְלֹא־ chose , because he kept my commandments הָלְכוּ בִדְרָכַי לַעֲשׂוֹת הַיָּשָׁר בְּעֵינָי

וְחָתַי וּמִשְׁפָּטַי כְּדָוִד אָבִיו


,ממצרים for ,במצרים error in the text


" It

וּמָלַכְתָּ בְּכָל אֲשֶׁר־תְּאַנֵּה נַפְשֶׁךָ

σου, κ.τ.λ.

of the kingdom [so Houb., Ged., Booth.]. I hear of this meeting without hearing of his For the Hebrew phrase lo col, which pro- death. perly signifies not all, or not the whole, doth And Jeroboam dwelt in Egypt. So Patrick, usually signify not any thing, as Deut. viii. 9, Maurer. thou shalt not want every thing, i. e., not Commentaries and Essays. When Jeroany thing. So also Gen. iv. 15; xxiii. 6 ; | boam, who was yet in Egypt, heard of it. xxxix. 23; Psal. xlix. 17; cxliii. 2, &c. The What then ? We are not told. But the whole kingdom out of his hand; he shall omission may be supplied from the parallel possess it whilst he lives, as it follows; and place, 2 Chron. x. 2, which adds, “ that therefore thou shalt not yet attempt to invade Jeroboam returned out of Egypt.” Perhaps,

however, here is no omission, but rather an

. i. e., , Ver. 36.

as it is in Chronicles. The difference between Au. Ver.-36 And unto his son will I give Kings and Chronicles in the word ", is one tribe, &c.

only in the points, which are of no authority. Ged.- One ; LXX, tuo. See notes on

Then the passage will run the same as in verses 13 and 32.

Chronicles, and the version the same,
Ver. 37.

came to pass when Jeroboam heard of it,
that he returned (so Pilkington] out of

Egypt.” The LXX have not this verse,

'129 and differ greatly from the Hebrew in this και βασιλεύσεις εν οίς επιθυμεί η ψυχή

and in the foregoing chapter.

Houb., Dathe, Ged., Booth.And [Ged,

now] when Jeroboam, the son of Nebat, Au. Ver.—37 And I will take thee, and who was yet in Egypt, whither he had fled thou shalt reign according to all that thy from the presence of king Solomon, had soul desireth, and shalt be king over Israel.

heard of Solomon's death, then Jeroboam According to all.

returned [Ged., had returned) from Egypt, Booth.-Over all.


Dathe.—Pro oppa 2 legendum esse Chap. XII. 2, 3.

yo? Jipy, partim contextus docet, partim ?

locus parallelus 2 Chron. x. 2, partim oi ò

. Houb.--2 O'yna DyIT 20: Arias, et ha

bitaverat Jeroboam in Ægypto, quem clericus '127 Dy?? iN??? 95-9???? ino? 3 imitatur, convertens, et commoratus fuerat 'P . .

in Ægypto, non attendens mox dictum fuisse,

et ille erat adhuc in Ægypto, et nomen DYIT [Alex.] 2 kai éyéveto us ikovoev Iepoßoày nunc iterari, atque adeò aliam Jeroboami υιός Ναβάτ, και αυτού έτι όντος εν Αιγύπτω rem gestarm, narrari, que antea non fuerit ás čovyev ék pooónov toù Baoidews Ealwnarrata ; nempe eum Ægypto, ubi habitârat, μών, και επέστρεψεν Ιεροβοάμ εξ Αιγύπτου.

nunc redire. Nam id docet et locus paral3 kai átéotelÀav kai ékáhegav autovo kai lelus 2 Par. x. 2, ubi legitur onyos ...10", ήλθεν Ιεροβοάμ, κ.τ.λ.

nec non hoc loco Græci Intt. qui, kai étréAu. Ver.—2 And it came to pass, when otpeyev 5 AiyuttoŮ, et reversus ... Jeroboam the son of Nebat, who was yet in Ægypto. Et ita etiam Vulgatus. Denique Egypt, heard of it, (for he was fled from id quasi digito monstrat illud dyat' you), ut the presence of king Solomon, and Jero- audivit Jeroboam. ... Nam causa hîc memoboam dwelt in Egypt;)

ratur, propter quam Jeroboam Ægyptum 3 That they sent and called him. And relinqueret, scilicet eum audivisse omnem Jeroboam and all the congregation of Israel Israel, mortuo Salomone, esse in Sichem concame, and spake unto Rehoboam, saying, gregatum. Quod nisi sic esset, omninò

Bp. Patrick.2 Heard of it.] The words inutile fuisset memorare hæc audivisse Jeof it are not in the original, but only that roboam, ut posteà subderetur, he heard : either of this meeting, or of the Ægypto commoratum fuisse. death of Solomon, or both : for he could not 3 13"], et venerunt. Masora na", et venit,


ב וַיְהִי כִּשְׁמְעַוּ יָרָבְעָם בֶּן־נְבָט וְהוּא .et Vulgatus | עוֹדֶנוּ בְמִצְרַיִם אֲשֶׁר בָּרַח מִפְּנֵי שְׁלֹמֹה

בְּמִצְרַיִם : יָרָבְעָם



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אָבִי יִפָּר אֶתְכֶם בַּשׁוֹטִים וַאֲני אֵיסֶר אֶתְכֶם בְּעַקְרבִּים :


male עתה

non ,היות sit

non malè. Sed non fuit vituperandum 13", proverbium est de sermone sumptum famicùm non modò Jeroboam veniat, sed etiam liari, ut non mirum sit reticeri YIN, digitum, omnis Israel.

a sacro ipso scriptore : quo exemplo abuti Maurer. 2 dnia oppii ]. Locus non debent, qui nomina passim suppleri parallelus 2 Chr. x. 2, et nonnulli veterum : volunt, quæ scribæ, non sacri autores, omiD'ap? Oppgis vin?, quam lectionem Dathius serint. ...7017: vide supra ad versum 4. præferendam censet. Nihil muto. In protasi scriptor longius evagatur; apodosis

Ver. 11. incipit a win comm. 3. Ver. 4.

: Au. Ver.—4 Thy father made our yoke

ο πατήρ μου επαίδευσεν υμάς εν μάσgrievous: now therefore make thou the

τιξιν, εγώ δε παιδεύσω υμάς εν σκορπίοις. grievous service of thy father, and his heavy

Au. Ver.-11 And now whereas my father yoke which he put upon us, lighter, and we will serve thee.

did lade you with a heavy yoke, I will add Houb.4 570 nyny 1047, tu verò leve fac

your yoke: my father hath chastised you (jugum). Ordo fuit turbatus ; nam fuit with whips, but I will chastise you with scribendum, $ponde an, cùm sit Hebr. scorpions. sermonis perpetua consuetudo, ut non sit in

Bp. Patrick.- Scorpions, i. e., whips with ipso initio sermonis. Atque haud scio an

rowels in them (as we speak), which Abar

binel calls iron thorns (see Bochartus, in his supervacaneum sit nu, et ex geminatum; nam pronomen personæ non

Hierozoicon, par. ii., lib. iv., cap. 32). solet antecedere imperativum modum.

Ralbag simply calls them thorns tied to a

whip, which grievously pricked and tore the Ver. 6.

flesh (see Carpzovius upon Schickard's Jus Houb.6 1071, cùm esset, pro inima, in Regium, cap. 2 Theor. 7, p. 143). mendi loco habendum, cum

, Dr. A. Clarke.—St. Isidore, and after him 097 Infinitivus modus, apud grammaticos Calmet and others, assert that the scorpion ipsos recentiores.

was a sort of severe whip, the lashes of Ver. 8.

which were armed with iron points, that Houb. 8 17379 TDN, quod consilium ei sunk into and tore the flesh. We know that dederant. Codex unus Orat. 1712yy, plene the scorpion was a military engine among cum notâ numeri pluralis ; sic etiam fuit the Romans for shooting arrows, which being scribendum ver. 13, ubi similiter 1739, de poisoned were likened to the scorpion's ficienter.

sting, and the wound it inflicted.

Ged.The scorpion was a cruel engine of Ver. 10.

punishment. It was, we learn from Ephraim, !

- a long bag of leather filled with sand, and
bp .
.. m.

1. A scor-
:. .
ο πατήρ σου έβάρυνε τον κλοιόν ημών,

2. A scourge, armed with knots, points, και συ νυν κούφισον αφ' ημών τάδε λαλήσεις &c., 1 Kings xii. 11, 14; 2 Chron. x. 11, 14. Tpos aútoús, pekpórns you maxutépa tñs So Lat. scorpio according to Isidorus, Origg. όσφύος του πατρός μου. .

v. 27, i.e., virga nodosa et aculeata." Au. Ver.-10 Thy father made our yoke Prof. Lee.-3779, m. pl. d'apr. (a) A heavy, but make thou it lighter unto us; scorpion, Deut. viii. 15; Ezek. ii. 7. (b) thus shalt thou say unto them, My little In the pl. some instrument of punishment finger shall be thicker than my father's so called. Gesen. Flagelli genus aculeis loins.

munitum. .... Ita Lat. scorpio teste IsiPool.Shall be thicker, or rather, is doro (Origg. 5, 27) est: virga nodosa et thicker, and therefore stronger, and more aculeata.See Facciolati, sub voce, where able to crush you, if you proceed in these we have, scorpiones rectissimè vocantur, mutinous demands, than his loins, in which quia arcuato vulnere in corpus infiguntur.” is the principal seat of strength.

- The name also of a certain sort of balHoub."0p, digitus meus minor. Hoc lista; and also, meton. of the missiles pro

אָבִיךְ הִכְבִּיד אֶת־עָלֵנוּ וְאַתָּה

– .stuck full of spikes הָקֵל מֵעָלֵינוּ כָּה תְּדַבֵּר אֲלֵיהֶם הָטְבִּי .m עַקְרַבִּים .plur עַקְרָב-.Gesen


ii עָבָה מִפָּתְנִי אָבִי :

jected by it :-1 Kings xii. 11, 14; 2 Chron. Gesen.-790 f. (r. Jap) turn, course of x. 11, 14, al. non occ.

things, as from God, 1 Kings xii. 15; i. q. Ver. 12.

790? 2 Chron. x. 15. Houb.—12°7: Ne hanc quidem fæditatem

Prof. Lee.-.790, f. i. q. nads, A change, e contextu sacro eripere ausi sunt super- a turn in the course of events, 1 Kings stitiosi Judæi, quam forte crederent omnium xii. 15. esse Codicum. Sed lego nia", in Codice eo

Ver. 16. . a multæ ejusmodi fæditates. Ver. 15.

? ?

וַיִּרְא כָּל־יִשְׂרָאֵל כִּי לֹא־שָׁמַע הַמֶּלֶךְ Orat

. antiquissimo 53 a quo absunt bene אֲלֵהֶל וַיָּשָׁבוּ הָעָם אֶת־הַמֶּלֶךְ דָּבָרו לאמר מַה־לָּנוּ חֵלֶק בְּדָוִד וְלֹא־נַחֲלָה וְלֹא־שָׁמַע הַמֶּלֶךְ אֶל־הָעָם כִּי־הָיִמָה בְבֶן־יִשַׁי לְאֹהָלֶיךְ יִשְׂרָאֵל עַתָּה רְאֵה סְפָהּ מֵעָם יְהוָה לְמַעַן הָקִים אֶת־ בֵּיתְךְ דָּוִך וגו'

דְבָרוֹ וגו


και ουκ ήκουσεν ο βασιλεύς του λαού, ότι βασιλεύς αυτών και απεκρίθη ο λαός τω βασι

και είδον πας Ισραήλ, ότι ουκ ήκουσεν ο ήν μεταστροφή παρά κυρίου, όπως στήση το λεί, λέγων, τις ημίν μερίς εν Δαυίδ, και ουκ ρημα αυτού, κ.τ.λ.

έστι ήμίν κληρονομία εν υιώ Ιεσσαί απόAu.

Ver.-15 Wherefore the king hearkened not unto the people; for the

τρεχε Ισραήλ εις τα σκηνώματά σου· νυν

βόσκε τον οίκόν σου Δαυίδ. . cause was from the Lord, that he might perform his saying, which the Lord spake by the king hearkened not unto them, the

Au. Ver.-16 So when all Israel saw that Ahijah the Shilonite unto Jeroboam the son of Nebat.

people answered the king, saying, What The cause was from the Lord.

portion have we in David ? neither have we

inheritance in the son of Jesse: to your Bp. Horsley.15 Rather, the turn, or, the bringing about ; i. e., the event was from tents, O Israel: now see to thine own house, Jehovah.

David, &c. Dr. A. Clarke. The cause was from the

Houb.-o0bx, ad eos, pro dt's barbarisLord.] God left him to himself, and did not mus est, quem non habent Sam. Pentateuchi incline his heart to follow the counsel of the Codices; quique abest hoc ipso loco a Codiwise men. This is making the best of our

cibus quatuor Orat. ...795785, ad tentoria present version; but if we come to inquire tua. Mutilus contextus, qui suppletur addito into the meaning of the cause of all this 3, post it, quisque ad tentoria tua, ut confusion and anarchy, we shall find it was

legitur loco parallelo, 2 Par. x. 16. Imo Rehoboam's folly, cruelty, and despotic legere videtur , hoc ipso loco, Chaldæus, tyranny : and was this from the Lord? But qui tas mad, quisque in tabernaculum tuum. does the text speak this bad doctrine? No: Omissum fuit un post , ex similitudine it says 720, the revolution, was from the tum scribendi, tum pronuntiandi ; nam sæpe

vide Lord. This is consistent with all the decla-, ut ', enuntiabatur. rations which went before. God stirred up

domum tuam. Sententia est, prospice domui the people to revolt from a man who had tuæ; ita ut legendum videatur prias, domui neither skill nor humanity to govern them. tua, si quidem retinebitur ini, prospice. We had such a 130, revolution, in these Sed multo melius Græci Intt. Bóoke, pasce nations, in 1688; and, thank God, we have domum tuam) ex scriptione 71: vide quæ never since needed another. None of our

diximus ad locum parallelum, 2 Par. x. 16. ancient translations understood the word as

Ver. 18. our present version does : they have it either Au. Ver.—18 Then king Rehoboam sent the TURNING AWAY was from the Lord, or Adoram, who was over the tribute, &c. it was the Lord's ORDINANCE; viz., that

Adoram. they should turn away from this foolish Ged., Booth.-“Adoniram.” So Sept., king.

Syr., Arab., and so he is called ch. iv. 6; Ged.—The Lord so ordaining it, that he v. 14. The present text, with Chald. and might accomplish, &c.

Vulg. has Adoram or Aduram.-Ged. Booth.For Jehovah so overruled this

Ver. 20. affair that he might perform, &c.

Au. Ver.-—20 And it came to pass, when

,ראה ביתך...


| Bp. Patrick Dempuas come 'expound the

all Israel heard that Jeroboam was

It is too much for you to go up to Jerusalem. again, that they sent and called him unto the congregation, and made him king over Hebrew words, “You have gone long all Israel: there was none that followed the enough to Jerusalem.” house of David, but the tribe of Judah Maurer.--niipa ] satis est toû åvaßaivelv. only.

i? in hac phrasi sensu partitivo, non comAnd it came to pass.

parativo (qui placuit Schulzio, Dathio, Ged., Booth.— For it came to pass. Sonnio) aut ullo alio (absiste a) accipiendum

Commentaries and Essays.-When all Is- esse, plane apparet. Cf. Ex. ix. 28 : satis rael heard, that Jeroboam was come again, esto tonitruum, Ezech. xliv. 6: satis est they sent, and called him, &c. This seems scelerum. Add. Deut. i. 6; ii. 3 ubi ? cum inconsistent with what is said verse 3 and simplici infinitivo conjùngitur. 12 above, that Jeroboam appeared in person

Ver. 30. at the head of the people in their address to

. heard, but seen, that he was returned. The parallel place, 2 Chron. x., hath not this

και εγένετο ο λόγος ούτος εις αμαρτίαν και verse, and the narrative is there consistent. επορεύετο ο λαός πρό προσώπου της μιας έως The LXX have this verse, but as it mentions

Δάν, και είασαν τον οίκον Κυρίου. nothing of Jeroboam's appearing at the head of the congregation after his retúrn, but

Au. Ver.--30 And this thing became a

sin : for the people went to worship before seems to suppose him concealed, its narration also is consistent. And I confess it doth the one, even unto Dan. not seem so likely, that such an obnoxious

Ged., Booth.30 And this thing became

the occasion of sin : for the people went to person as Jeroboam should head the people on a petition for redress of grievances; this worship either before the one at Bethel, or

the other at Dan. would have been too affronting, and a seeming insult on the king; but rather more

Ver. 31.

וַיְהִי הַדָּבָר הַזֶּה לְחַטָאת וַיֵּלְכוּ Rehoboam

If so
they must not only have
הָעָם לִפְנֵי הָאֶחָד עַד־דָּן :

וַיַּעַשׂ אֶת־בֵּית בָּמְוֹת וַיַּעַשׂ כְּהֲנִים ,probable that he should lie awhile concealed מִקְצְוֹת הָעָם אֲשֶׁר לֹא־הָיוּ מִבְּנֵי לֵוִי ::readiness to take advantage of circumstances

perhaps plotting, and intriguing, and in

. :

και εποίησεν οίκους εφ' υψηλών, και εποίησεν Ver. 27.

ιερείς μέρος τι εκ του λαού, οι ουκ ήσαν εκ των Houb."1171, et me interficient. Circulo viwy Reví. castigatur id verbum in Codicibus, quo mone- Au. Ver.-31 And he made an house of inur legendum 1979, non omisso numeri high places, and made priests of the lowest pluralis; etsi tali emendatione Masoretæ of the people, which were not of the sons of supersedent hic, et alibi passim.

Ver. 28.

Pool.--An house of high places, or, an house

(i. e., houses, or chapels) in the high places. ,

Besides the famous houses, or temples, ?

built also, for his people's better accommo

dation, lesser temples upon divers high και έβουλεύσατο ο βασιλεύς, και επορεύθη, places, which were esteemed sacred and και εποίησε δύο δαμάλεις χρυσας, και είπε venerable, because their pious ancestors had προς τον λαόν, Ικανούσθω υμίν αναβαίνειν served God in them ; and thereby Jeroboam εις Ιερουσαλήμ, κ.τ.λ.

might not seem to bring in a new religion, Au. Ver.—28 Whereupon the king took but only to revive the old. Made priests of counsel, and made two calves of gold, and the lowest of the people. The words in the said unto them, It is too much for you to go Hebrew properly signify from the ends of up to Jerusalem : behold thy gods, O Israel, the people ; which is and may be translated which brought thee up out of the land of thus, out of all the people ; promiscuously Egypt.

out of every tribe; which exposition seems And said to them.

to be confirmed by the following words, Ged.And said to the people [LXX]. which are added to explain these, which were

וַיִּנְעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב whiclh he built at Dan and Beth el , he וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלַסְ


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