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not of the sons of Levi; though they were crimination of any particular tribe (so not of the tribe of Levi. And that indeed Dathe, Maurer, Ged., Booth.]. was Jeroboam's sin; not that he chose mean Professor Lee.-OPT nisi??, of the expersons, for some of the Levites were such; tremities of the people, i. e., from the least and his sin had not been less, if he had to the greatest, without any regard to the chosen the noblest and greatest persons, as proper tribe, Levi. we see in the example of Uzziah, 2 Chron. Maurer.-o nispe] ex universo populo, xxvi. 18, 19; but that he chose men of ex omnibus sine discrimine. Sic 17h etiam other tribes, contrary to God's appointment, dicitur xiii. 33, cf. ad Gen. xix. 4, et xlvii. 2. which restrained that office to that tribe. Male Schulzius, alii : ex infima plebe. Not of the sons of Levi; to whom that office was confined by God's express com
Ver. 32, 33.
39 וַיַּעַשׂ יָרָבְעָם וּחָג בַּחֹדֶשׁ הַשְׁמִינִי -mand
; but he gave the priesthood promis בַּחֲמִשָּׁה עָשָׂר אֲשֶׁר בִּיהוּדָה וַיַּעַל עָשָׂה בְּבֵית־אֵל לְזַבֵּחַ לַעֲבָלִים אֲשֶׁר־ an house or temple at Dan
; wherein there עָשָׂה וְהֶעָמִיד בְּבֵית אֵל אֶת־כָּהֲנִי הַבָּמְוֹת אֲשֶׁר עָשָׂה : הַמִּזְבֵּחַ בַּחֲמִשָּׁה עָשָׂר יוֹם בַּחֹדֶשׁ הַשְׁמִינִי not be interpreted
.v מלבו קרי
.v הב' דגושא
cuously to any person of any other tribe. places.] That is, saith Abarbinel, he made 12 nárop by Sygn minn Bp. Patrick. - He made an house of high an? wins i Di Sipponens
; ? ? was not one altar only, as there was at Jerusalem, but a great many high places.
And made priests of the lowest of the -by byáy 33 people, which were not of the sons of Levi, 5807? Tiyamurin The Hebrew words miketzolh haam should
“ people; ” but, as Abarbinel expounds it, “out of all the people ;” he made anybody
. a priest though he was not of the sons of Levi. And Bochartus hath justified this
32 και εποίησεν Ιεροβοάμ εορτήν εν τω exposition, by a great many examples of | μηνί τω ογδόω εν τη πεντεκαιδεκάτη ημέρα του the use of these words in other places. Το μηνός κατά την εορτήν την εν γή Ιούδα, και this Jeroboam was forced, because the ανέβη επί το θυσιαστήριον, και εποίησεν εν Levites would not serve his impiety (2 Chr. | Βαιθήλ του θύειν ταις δαμάλεσιν, αις εποίησε, xi. 14), and therefore he expelled them all, και παρέστησεν εν Βαιθήλ τους ιερείς των and seized their cities and lands. υψηλών, ών εποίησε. 33 και ανέβη επί το Whereby, as he eased the people of paying θυσιαστήριον, και εποίησε, τη πεντεκαιδεκάτη their tithes, there being none to demand ημέρα εν τω μηνί το όγδόω εν τη εορτη ή them; so he gratified them by making én hágato anò kapdias aútov, k.t.2. priests out of every tribe and family; even
Au. Ver.-32 And Jeroboam ordained a " in the extremest part of the country,” as feast in the eighth month, on the fifteenth the Hebrew words signify. Thus, as he day of the month, like unto the feast that is transferred the kingdom from the house of in Judah, and he offered upon the altar (or, David, so he transferred the priesthood from went up to the altar, &c.]. So did he in the family of Aaron, and let it loose, that Beth-el, sacrificing [or, to sacrifice) unto any body might be admitted to that honour- the calves that he had made: and he placed able employment. Which was a very popular in Beth-el the priests of the high places thing, and ingratiated him no doubt, with which he had made. the Israelites. And Cornel. Bertram thinks, 33 So he offered upon the altar Cor, went that as he had priests, so he had Levites also up to the altar, &c.] which he had made in of the same stamp; that is, some to officiate Beth-el the fifteenth day of the eighth under the priests as they did. The former month, even in the month which he had he called cohenim, as they were called in devised of his own heart; and ordained a Judah; the other he called cemarim, who feast unto the children of Israel : and he ministered as the Levites did; but in black, offered upon the altar, and burnt incense not in white garments, and thence had their (Heb., to burn incense). name (De Republ. Judaica, cap. 16).
Commentaries and Essays.-32 and 33. Bp. Horsley.-Of the lowest of the people ; We have here an account of Jeroboam's rather, of the people at large, without dis-instituting a feast, in honour of his new
gods, which he set up at Dan, and at Bethel, | the altar, which he had made at Bethel, sain imitation of the feast of tabernacles at crificing to the calves he had made, and he Jerusalem, and by the clause, so did he in placed at Bethel the priests, &c. The whole Bethel, it should seem that he celebrated it translation relates to Bethel only, and the first at Dan, and afterwards at Bethel with difficulties that occur in the Hebrew text in
same rites as he did at Dan, and so the this place are removed. If it be objected, commentators I have consulted understand that the 33d verse will be an unnecessary it. Patrick, on the clause, so did he in repetition; I answer, that repetitions like Bethel, thus comments, “what he had done this are very common in the style of the in Dan, he did also in Bethel, for hitherto Old Testament. But this recapitulation will hath been related only what he did in the appear more proper here, when it is conremotest place.” See also his comment on sidered that this verse is connected with the the latter part of the 33d verse. Now here following, verse 1 of chap. xiii., and should it may be objected, 1st, That it is not rea- not have been separated from it. It is the sonable to suppose, that Jeroboam would introduction to another narration, and anoinstitute his new feast, and celebrate it first ther subject concerning the people, &c., and at Dan, the remotest corner of the kingdom, should have begun the next chapter, not but at Bethel, near his own royal residence, ended this. And in this view our version of which appears by the tenor of the future the beginning of this 33d verse is very history to have been the capital seat of idol- proper, So he offered (1 often carries this atry, the rival of the temple at Jerusalem, sense) upon the altar he had made at Bethel, “the king's sanctuary and the king's court," in the fifteenth day of the eighth month, and as it is called, Amos vii. 13. 2dly, That, ordained a feast, and offered upon the altar, this clause excepted, there is the greatest and burnt incense. And behold there came a reason to conclude from the tenor of the man of God, i. e., while, or, as he was doing narration, that the whole transaction was this, a man of God came. This 33d verse performed at one time, and at one place, then is designed to introduce the ensuing and that at Bethel. 3dly, by supposing he story, and therefore not an unnecessary celebrated it first at Dan, and then at repetition. But further, this verse explains Bethel, so as he did at Dan, a plain ab- the former, as it fixes the transaction to one surdity follows, i. e., that he celebrated the day, as well as the former, and consequently same feast both at Dan and at Bethel, the to one place, and that Bethel expressly; and same day of the same month; for it was the therefore it was but one transaction, and fifteenth day of the eighth month that he the same as that spoken of in the 32d celebrated the feast; but the distance of the verse. places, together with the time the celebration Dathe.—Male h. I. capita sunt divisa. of such a solemn feast would necessarily Cum hoc versu novum caput incipere debet. take up, renders the very supposition of such Nam apodosis manifeste est in initio a thing absurd. These difficulties ocurred vers. 1. to me in reading this passage. I then Bp. Horsley.—33 of his own heart. For looked into the Greek version, and all these caso, many of Kennicott's Codd. have difficulties vanished; all was plain and con- 1250. sistent, and that only by a different reading Maurer.—725 27 TEN] quem (mensem) of one word in the text : for instead of “so excogitaverat seorsum a Judæis, i.e., pro
, did he at Bethel,” it has o ETOINO Ev ev lubitu suo. K'ri : jain 'n 'x, quam scripBaiona; he offered upon the altar which he turam post alios
suo probavit had made at Bethel; reading either, on, Hitzigius Begriff, p. 128. Cf. Neh. (and one MS. has now 28, as in ver. 33) vi. 8: Dia 7am. Sed religio est, or, '), which more nearly resembles 23, the lectionem receptam mutare, ubi bonum senword now in the Hebrew text, which is often sum fundit. used in the relative sense of wx, (See Ken.-In ver, 33 there is another extramany instances of this in the note on Jer. ordinary mistake, zabna, præter, instead of vii. 21, 22.) Here then we find, that Jero- 1050, ex corde suo, as it is in the text of MS. boam celebrated this new feast, not at|4, and Camb. 1. This word is also right in Dan first, and afterwards at Bethel on the marginal Keri; which, Leusden tells us, the same day, but at Bethel, he offered on we are by no means to say is the truer read
זֶה הַמוֹפַת אֲשֶׁר דִּבֶּר יְהוָה וגו'
ing, because then the text must be allowed | άνθρωπος του Θεού εν τη ημέρα εκείνη δεν to be corrupted: but the Keri 1239, ex corde Baiona, kai tous lóyous, oês émáhnoe to suo only explains what is meant by 72599, Baoidei, kai étéorpeyay tò mpóo WTOV TOÙ præter. Strange indeed ! If it be true, πατρός αυτών. that præter is explained by ex corde suo, it is Au, Ver.-11 Now there dwelt an old in truth a marvellous explanation; and prophet in Beth-el; and his sons [Heb., perhaps it is only to be paralleled by ei son) came and told him all the works that explained by non!
the man of God had done that day in CHAP. XIII. 2.
Beth-el : the words which he had spoken Au. Ver. in the word of the Lord.
unto the king, them they told also to their
father. Ged., Booth.—By the command of Je
Bp. Patrick.-His sons came and told hovah.
him.] In the Hebrew it is, “ his son came Ver. 3.
and told him," &c., that is, one of his sons
! came first, and told all the foregoing pasτούτο το ρημα και ελάλησε Κύριος, κ.τ.λ.
sages; and afterward came all the rest of Au. Ver.-3 And he gave a sign the same
them, and confirmed what he had related.
Houb.-11 ...100" 12 N72", et venit filius day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent,
ejus, et narravit... Græci Intt. Vulgatus et and the ashes that are upon it shall be Syrus legunt, 1700" 122 123", et venerunt filii poured out.
ejus et narraverunt, ut et legendum : nam This is the sign which the Lord hath subsequitur hoc eodem versu, DITIN ONSD", spoken.
et narraverunt hæc patri suo ; qui numerus Maurer.- Hoc est signum s. documentum, pluralis viget etiam sequenti versu. Nihil Jovam loqui, i. e., hoc est signum, ex quo frigidius, quam quod ait in hunc locum David cognoscatur, rem vs. 2 predictam Dei jussu Kimki, venisse primum unum ex filiis prome prædixisse, eamque eventum suum habi- phetæ, deinde alios, eo narrante, etiam turam esse.
Sed potest etiam verti: hoc est venisse, et eadem patri suo iterasse. Nam signum, quod Jova pronuntiat, ut vaticinii ond' in contextu (narraverunt hæc) non vs. 2 fides cognosci possit.
habet nominativum alium, quam 192, nec
filii alii venisse memorantur, qui eadem narVer. 4, 8.
rarent. Sed tamen hic habemus Davidem Houb.—4 17000 : Lege 17100n, compre- Kimki confitentem, male consociari narhendite eum.
Deficere 1 monet circulus raverunt cum filius, atque adeo enallagen supernus in Codicibus, quomodo et punctum numeri, ad quam sæpe grammatici reKibbuts. Sed sæpe hodierni ipsi Codices currunt, vituperantem. non omittunt illud i numeri pluralis, sub
Ver. 12. sequente affixo 17; ut Grammatici novi jus non habeant sancire illud , ante affixum 17
Iloub.-12 onix, ad eos; mendose, pro deficere ex Hebr. linguæ indole.
D.7"bwe, ut alibi sæpe, ubi etiam codices pleri8 NIP: Similiter deficit : nam forma le- que baix; sic hoc loco quatuor Codices
Orat. gitima est niin, intrabo; neque 1 expungitur num. sing. nisi in futuro, præfixo nexu ?, ut
Rosen., Gesen., Lee.- Terebinth
Ver. 18, 19.
.ייבוא pro ,ויבא in
וְנָבִיא אֶחָד זָלן ישֵׁב כְּחֵשׁ לְוֹ : 19 וַיָּשָׁב אִתּוֹ וַיֹּאכַל וַיָּבוֹא בְנוֹ וַיְסַפְּר־לוֹ אֶת־כָּל־הַמַּעֲשֶׂה
אִישׁ הָאֱלֹהִים הַיּוֹם
אֲשֶׁר־עָשָׁה לחם וגו
בְּבֵית־אֵל אֶת־הַדְּבָרִים אֲשֶׁר דִּבֶּר אֶל־
18 και εψεύσατο αυτό . 19 και επέ: E-sh EnneP) 725 στρεψεν αυτόν, και έφαγεν άρτον, κ.τ.λ. και προφήτης εις πρεσβύτης κατώκη εν Au. l'er.-18 He said unto him, I am a Βαιθήλ, και έρχονται οι υιοί αυτού και διη- prophet also as thou art; and an angel γήσαντο αυτό πάντα τα έργα & εποίησεν ο spake unto me by the word of the LORD,
וַיְהִי הֵם יִשְׁבִים אֶל־הַלְחָן 0 וַיְהִי
פסקא באמצע הפסוק
saying, Bring him back with thee into thine from ver. 27, for that may be rendered conhouse, that he may eat bread and drink cerning him. And therefore our translation water. But he lied unto him.
is better, as is manifest from ver. 21. 19 So he went back with him, and did eat Ken.-A great clamour has been raised bread in his house, and drank water. against this part of the history, on account
But he lied unto him. So he went back of God's denouncing sentence on the true with him, and did eat, &c.
prophet by the mouth of the false prophet: Ged.-- Thus he deceived him, and brought but if we examine with attention the original him back : and he ate, &c.
words here, they will be found to signify Brought him back. So Sept., Vulg., either he who brought him back; or, whom which I think the true reading. The rest, he had brought back; for the very same he went back with him.
words, 2'27 70 occur again in ver. 23, Houb.—1 U13, decipiens eum: Melius where they are now translated, whom he had Græci Intt. et Syrus et Arabs, 2731, decipie- brought back; and where they cannot bat autem... Nam nexus 1 in hoc transitu be translated otherwise. This being the sententiæ ad sententiam videtur esse neces- case, we are at liberty to consider the word sarius.
of the Lord as delivered to the true prophet
thus brought back; and then the sentence is Ver. 20.
pronounced by God himself, calling to him
? out of heaven, as in Gen. xxii. 11. And :iquoint monoksi niin? ??? not by the false prophet, we are assured in
that this doom was thus pronounced by God,
ver. 26: “ The Lord hath delivered him και εγένετο αυτών καθημένων επί της τρα- unto the lion, according to the word of the πέζης, και εγένετο λόγος Κυρίου προς τον Lord which HE spake unto him.” Josephus προφήτην τον επιστρέψαντα αυτόν. .
expressly asserts that the sentence was deAu. Ver.—20 And it came to pass, as clared by God to the true prophet. The they sat at the table, that the word of the Arabic asserts the same. Lord come unto the prophet that brought
Ver. 23, 24. him back. . -piska or
°. , :ium The sense is, And it came to pass, as they sat at table
that the word of the Lord came, &c. The Arab. version only 23 και εγένετο μετά το φαγείν αυτόν άρτον has the word here omitted, which reads, As και πιείν ύδωρ, και επέσταξεν αυτώ τον όνον, they sat at table and did eat, that the word και επέστρεψε, και απήλθε. 24 και ευρεν of the Lord came, &c.
αυτόν λέων εν τη οδώ, και έθανάτωσεν αυτόν, Pool.-Unto the prophet that brought him K.T.N. back ; so he makes this prophet publicly to Au. Ver.-23 And it came to pass, after call himself liar, and to pronounce a terrible he had eaten bread, and after he had drunk, sentence against him, to whom he professed that he saddled for him the ass, to wit, for so much kindness. Indeed the Hebrew the prophet whom he had brought back. words are ambiguous, and by others ren- 24 And when he was gone, a lion met dered thus, to the prophet whom he had him by the way, and slew him : and his brought back; which agrees very well with carcase was cast in the way, and the ass the Hebrew phrase, and may seem to be the stood by it, the lion also stood by the carbest translation, by comparing ver. 23, where case. the very same phrase is so rendered; and Bp. Horsley.—23 For the prophet whom ver. 26, where this message is said to be he had brought back.
In the 20th verse spoken to him. But these arguments are these same words are understood to express not cogent; not that from ver. 23, because the prophet who brought him back;" and it is a common thing for the same phrase in in the 26th verse, the words 13077 WON N°337 divers verses, and sometimes in one and the necessarily bear that meaning. The LXX same verse, to be diversely used; nor that finish the sentence with the word n°235; and
23 וַיְהִי אַחֲרֵי אָכְלָוֹ לֶחֶם וְאַחֲרֵי | Ken
. we have here a Masoretic palace שְׁתוֹתוֹ וַיַּחֲבָשׁ־לִי הַחֲמוֹר לַנָּבִיא אֲשֶׁר hiatus
, the litle circle of ouission being 24 וַיֹּלֶךְ וַיִּמְצָאֵהוּ אַרְיָה. השלהן ° ויהי placed between the two wordsן
: בַּדֶּרֶךְ וַיְמִיתֵהוּ וגו'
, וישוב וילך what follows they read
, and ότι γινόμενον έσται το ρημα και ελάλησεν εν they began the 24th verse with the word λόγω κυρίου επί το θυσιαστήριον εν Βαιθήλ και
επί τούς οίκους τους υψηλούς τους εν Σαμαρεία. . That he saddled the ass for him, for the Au. Ver.-32 For the saying which he prophet: so he returned and went away. cried by the word of the Lord against the 24 And a lion met him, fc.
altar in Beth-el, and against all the houses of By this reading the impropriety is avoided the high places which are in the cities of of taking the same phrase in opposite senses. Samaria, shall surely come to pass.
Houb.—23 Postquam panem edit et bibit, Dr. A. Clarke. In the cities of Samaria.] propheta, qui eum reduxerat, stravit ei asinum. It is most certain that Samaria, or as it is
12'UN DN 225 779777 3 WAT: Hæc verba called in Hebrew Shomeron, was not built at male expediunt, qui non adhibent criticam this time. We are expressly told that Omri,
Arias sic, et stravit ei asinum, ipsi king of Israel, founded this city on the hill propheta quem redurerat eum, promiscue which he bought for two talents of silver, habens prophetam cum viro Dei, etsi hæc in from a person of the name of Shemer, after pagina sacra distinguuntur. Nam toto in whom he called the city Samaria or Shohoc capite propheta est propheta senex, qui meron (see chap. xvi. 24); and this was fifty in Bethel habitabat, vir Dei is propheta, qui years after the death of Jeroboam. How de Juda in Bethel venerat. Clericus : stravit then could the old prophet speak of Samaria, Bethelensis asinum propheta, quem reduxerat, not then in existence, unless he did it by the vitio interpretandi eodem, quo Arias; quod spirit of prophecy, calling things that are not idem vitium est apud Vulgatum. Græci as though they were; as the man of God Intt. omittunt 17'07 108 1095, in Codice called Josiah by name three hundred years Rom. in Codice autem Alex. tantum ultima before he was born? Some suppose that the duo verba, et similiter Syrus. Nihil tam historian adds these words because Samaria , ,
existed in his time, and he well knew that it propheta, ut intelligatur prophetam senem did not exist in the time of the old prophet; de Bethel stravisse asinum viri Dei, quem a for himself, in the sixteenth chapter, gives se dimittebat, ne propheta et vir Dei temere us the account of its foundation by Omri. permisceantur.
After all, it is possible that God might have Ver. 26.
given this revelation to the old prophet; and thus by anticipation, which is the language
of prophecy, spoke of Samaria as then
işare existing. This is the solution of Houbigant, [Alex.] και έθανάτωσεν αυτόν κατά το ρήμα | and is thought sound by many good critics. κυρίου, και ελάλησεν αυτώ.
Houb.–32 ;npe Ti, in urbibus Samariæ. Au. Ver.-26— therefore the Lord hath Si relinquitur ny numero plur. accipiendum delivered him unto the lion, which hath torn erit Samaria, ut regnum Samariæ, quod nos [Heb., broken] him, and slain him, accord- sequimur. Sed haud scio an meliùs 992, in ing to the word of the LORD, which he spake urbe. Non semel nya scriptum fuit per erunto him.
rorem, pro pa. Omittunt Græci Intt. va, Houb.—29 1709": Lege un'o", plene, et et sic habent 379w, ut urbem Samariam; eum interfecit, ut supra ver. 24 et ut hoc nam convertunt év £auapela, in Samaria, versu 26 duo Codices Orat.
Cæterùm nos, habebunt, futuro tempore, quia Unto him.
nondum ædificata erat Samaria. Nec mirum Pool.–Or rather, concerning him; for so videri debet, prophetam nominare Samathe particle lamed is oft used, as Gen. xx. 13; | riam, antequàm ædificetur; postquàm vir Psal. iii. 2; xci. 11, compared with Matt. Dei nominavit Josiam, qui longo tempore iv. 6. See the notes on ver. 20.
regnavit, post ædificatam Samariam.
הנביא legatur , לנביא obvium
וַיְמִתֵהוּ כִּדְבַר יְהוָה אֲשֶׁר
. וַיָּשָׁב וַיַּעַשׂ מִקְעָוֹת הָעָם כְּהֵנִי כִּי הָיֹה יִהְיֶה הַדָּבָר אֲשֶׁר קָרָא בָמוֹת הֶחָפֵץ יְמַלֵא אֶת־יָדֹוֹ וִיהִי כְּהֲגִי בִּדְבַר יְהוָה עַל־הַמִּזְבֵּחַ אֲשֶׁר בְּבֵית־
אֵל וְעַל כָּל־בָּתִּי הַבָּמוֹת אֲשֶׁר בְּעָרֵי בָמְוֹת :
και επέστρεψεν και εποίησεν εκ μέρους : 15pin του λαού ιερείς υψηλών ο βουλόμενος επλήρου