Ver. 18-21. Israel, and afflicted them, and delivered 21 For he rent Israel from the house of David; and they made Jeroboam the son of לְבַדּוֹ : Nebat king and Jeroboam drave Israel 22 For the children of Israel walked in all the sins of Jeroboam which he did they 23 Until the LORD removed Israel out of ; departed not from them שֹׁסִים עַד אֲשֶׁר הִשְׁלִיכָם מִפָּנָיו : 21 כִּי־קָרַע יִשְׂרָאֵל מֵעַל בֵּית דָּוִד his sight, as he had said by all this servants וַיַּמְלִיכוּ אֶת־יָרָבְעָם בֶּן־נְבָט וַיִּדָּא out of their own land to Assyria unto this יָרָבְעָם אֶת־יִשְׂרָאֵל מֵאַחֲרֵי יְהוָה 22 וַיֵּלְכוּ .day וְהֶחֱטִיאָם חֲטָאָה גְדוֹלָה : the prophets. So was Israel carried away TIT Commandments, statutes. See notes on But walked in the statutes of Israel which Ged., Booth. But walked by the statutes -which the kings of Israel (Ged., the Is בְּיַד כָּל־עֲבָדָיו הַנְּבִיאִים וַיִּגֶל יִשְׂרָאֵל raelites] had made: they did evil in the מֵעַל אַדְמָתוֹ אֲשׁוּרָה עַד הַיּוֹם הַזֶּה : .21 .v וידה קרי 18 καὶ ἐθυμώθη κύριος σφόδρα ἐν τῷ Ἰσραὴλ, καὶ ἀπέστησεν αὐτοὺς ἀπὸ τοῦ προσώπου αὐτοῦ, καὶ οὐχ ὑπελείφθη πλὴν φυλὴ Ἰούδα μονωτάτη. 19 καί γε Ιούδας οὐκ ἐφύλαξε τὰς ἐντολὰς κυρίου τοῦ θεοῦ αὐτῶν· kat coopetencan do nots bukatouary Iopain, 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 .signifies excommunication נִדּוּי 23 See notes on verses 34-41. καὶ ἐσάλευσεν αὐτοὺς, καὶ ἔδωκεν αὐτοὺς ἐν inflammatus est, et eos è suo conspectu eripuit, Top Icpopoda vios Nasir sat decoocen Iepo- nihil eorum relinquens, preter unam tribum At altera lectio versum 18 proximè collocamus versum 21. duceretur, Hiph. esset. 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 oi ó per étéwoev, depulit. Syrus vero et suum teneant usque ad versum 23 desi- Chaldæus per N 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, seminif Ver. 24. וַיָּבֵא מֶלֶךְ אַשׁוּר מִבָּבֶל וּמִכּוּתָה in quo narratur Deum fuisse omni semini וּמֵעַנָּא וּמַחֲמָת וּסְפַרְוַיִם וַיֹּשֶׁב בְּעָרֵי Israel iratum. Quippe irarum שְׁמְרוֹן וגו ומספרויס קרי causa 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 Juda discesserit. λῶνος τὸν ἐκ Χουθὰ, ἀπὸ ̓Αϊὰ, καὶ ἀπὸ Αἰμὰθ, Quòd si verba hæc, p, interpretabere, kai Σeπþapovaîμ, kai kato̟kiodŋoav év módeo i postquàm secessionem fecisset...ne sic quidem Eaμapeias, K.T.λ. bonam seriem habebis: videat Lector, et judicium suum adhibeat. 21 et 22 T: Rectè Masora, 7, ex 7, , ab eo (peccato). Ita erit legendum, modò legatur, No, in omni peccato, numero sing. ut habent Codices tres Orat. Sed præstat, ab eis, antecedente N, 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. Houb.-Cæterum rex Assyriæ, Assyriis de Babylone, &c., eductis posuit eos, &c.... Dathe.-18 Propterea quoque hic vehe-2: Hoc verbum est Hiphil, et scribendum menter commotus eos repudiavit, una tantum plenè s”, et adduxit. Tamen hujus verbi tribu Juda relicta. (19 Quanquam neque casus non comparet, qui certè omitti non Judæi præceptis Jova, Dei sui, obtempe- debuit, cum subsequatur, w, et possederarunt, Israëlitarum instituta sectantes.) runt, quo ultimo verbo apertè declaratur, 20 Rejectos a se Israëlitas Jova affligi passus fuisse anteà memoratos eos, qui possederint. est a prædonibus, quibus eos tradiderat, donec Itaque aut addendum, gentes, ut eos plane repudiaret. 21 Postquam enim a versu 26 legitur; aut, quod multò antefegente Davidica secessionem fecerant, regem rendum, legendum bis hoc modo: ” rex Assyria sibi crearunt Jerobeamum, Nebati filium, qui, et adduxit 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 ON, nec attentè legerent, crediderint Altera textualis est 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. רגן' - לֹא יָדְעוּ אֶת־מִשְׁפָּט אֱלֹהֵי הָאָרֶץ,fecit arolare ,יַרְאָה dictum esse putat pro T, quod recte ab aliis est rejectum. Simonis confert Arab. depulit, propulit. Melius fortasse, si lectio textualis defendi K.T.λ. οὐκ ἔγνωσαν τὸ κρίμα τοῦ Θεοῦ τῆς γῆς, Au. Ver.-16 Wherefore they spake to the king of Assyria, saying, The nations debet, posset conferri terruit, deterruit, 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, Ged., Booth.-The manner of worshipping. of which see Exod. xxxii. 35,) i. e., those Ver. 27. whom they worshipped in the places from -inhabitants, not of the city, but of the king אֶחָד מֵהַכֹּהֲנִים אֲשֶׁר הִגְלִיתֶם מִשָּׁם dom of Samaria. High places. See notes on 1 Kings iii. 3, Ver. 30, 31. καὶ ἐνετείλατο ὁ βασιλεὺς ̓Ασσυρίων, λέγων, Απαγάγετε ἐκεῖθεν, καὶ πορευέσθωσαν, τe nippens toy ba καὶ κατοικήτωσαν ἐκεῖ, καὶ φωτιοῦσιν αὐτοὺς τὸ κρίμα τοῦ Θεοῦ τῆς γῆς. Au. Ver. Then the king of Assyria com וְאַנְשֵׁי כוּת עָשׂוּ אֶת־נֵרְגָל וְאַנְשִׁי חֲמָת 31 וְהָעַנִים עָשׂוּ עָשׂוּ אֶת־אֲשִׁימָא : נִבְחַן וְאֶת־תַּרְתֵּק וְהִסְפַרְרִים שְׂרְפִים manded, saying, Carry thither one of the אֶת־בְּנֵיהֶם בָּאֵשׁ לְאַדְרַמֶּלֶךְ וַעֲנַמֶּלֶךְ priests whom ye brought from thenee ; and let אֱלֹהֵ סְפַלָיִם : .30 .v בניא נִרְגל ספרויס קרי אלהי קרי .31 .v זין רבתי them go and dwell there, and let him teach them the manner of the God of the land. Let them go. Houb., Dathe, Ged., Booth.-Let him go. Houb. 27, et eant, et habitent ibi. Dictum est antea de Sacerdote () uno, Samariam ducendo, non de pluribus. Itaque legendum, et eat et habitet ; ita Syrus, an b, numero sing. quomodo etiam Vulgatus. Fuit : in verbo 15, ex sequenti malè geminatum, in verbo verò positum ex pravâ imitatione mendi prioris. Maurer. — 30 καὶ οἱ ἄνδρες Βαβυλῶνος ἐποίησαν τὴν Au. Ver. -30 And the men of Babylon .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 Ver. 29. The old idolaters, it is evident, did prostitute καὶ ἦσαν ποιοῦντες ἔθνη ἔθνη θεοὺς αὐτῶν, in holy scripture, Lev. xix. 29. And there. 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 there is nothing more known than that the name of Nergal to this idol, as in Syria their gentiles burnt their children in sacrifice to 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 "Apns 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. him. But whether these people did so, or A learned writer of our own, Dr. Hyde, Of .Succoth Benoth סכות בנות The sacred historian, in recounting the idol- . 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 "A very learned author of our own nation (say the writers of the Universal Hist., vol. xvii., p. 295) imagines that some traces of the Succoth Benoth-may be found in Sicca Venerea, the name of a city in Numidia, not far from the borders of Africa Propria. The name itself bears a near allusion to the obscene custom above taken notice of (i. e., prostitution), and seems to have been transported from Phenicia. Nor can this well be disputed, when we consider that here was a temple where women were obliged to purchase their marriage-money by the prostitution of their bodies." 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 mo the Appodern of the Greeks, and Venus of were tabernacles, wherein young women ex- the Romans. posed themselves to prostitution in honour of the Babylonish goddess Mylitta. Herodotus, lib. i., cap. 199, gives a particular account of this detestable service. "Every young woman of the country (of Babylon, says he) must once in her life sit at the temple of Aphrodite, or Venus (whom he afterwards tells us the Assyrians called Mylitta), and prostitute herself to some stranger. Those who are rich, and so disdain to mingle with the crowd, present themselves before the temple in covered chariots, attended by a great retinue. But the generality of the women sit near the temple, having crowns 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 Muλrra, Mylitta, i. e., T, signifies the procreatrix, from the Chaldee Tha to procreate ; and both the name of the idol and the execrable service performed to As a N. from a light, and 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." So 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 So Strabo, lib. xvi., p. 1681, edit. Amstel. salute the god." Ethiop., lib. 1.§ 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." 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, Aλektup, be most probably derived from the Heb. T The coming of the Light, of which that bird gives such remarkable notice? |
