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Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.
21 For he rent Israel from the house of : ;
Nebat king: and Jeroboam drave Israel
22 For the children of Israel walked in all the sins of Jeroboam which he did : they
וַיִּתְאַנַּף יְהוָה מְאד בְּיִשְׂרָאֵל וַיְסִרֵם מֵעַל פָּנָיו לֹא נִשְׁאַר רֶק שֵׁבֶט יְהוּדָה
19 גַּם־יְהוּדָה לֹא שָׁמַר אֶרי David ; and they made Jeroboam the son of לְבַדּוֹ :
rem following tile Logo , and made theim | מִצְוֹת, יְהוָה אֱלֹהֵיהֶם וַיֵּלְכוּ בְּחֲקוֹת
.sin a great sin יִשְׂרָאֵל אֲשֶׁר עָשׂוּ : 20 וַיִּמְאַס יְהוָה
בְּכָל-זֶרַע יִשְׂרָאֵל וַיְעַם וַיִּתְּנֵם בְּיַד ; departed not from them שׁסִים עַד אֲשֶׁר הִשְׁלִיכָם מִפָּנָיו :
21 כִּי־הָרָע יִשְׂרָאֵל מֵעַל בֵּית דָּוֹד his sight , as he had said by all his servants וַיַמְלִיכוּ אֶת־רָבְעָם בֶּן־נְבָט וַיָּבֹא out of their own land to Assyria unto this יָרָבְעָם אֶת־יִשְׂרָאֵל מִאַחֲרֵי יְהוָה
22 וַיֵּלְכוּ :day וְהֶחֱטִיאָם חֲטָאָה גְדוֹלָה : .661 .vol
. ' . , p ,15 או .Deut בְּנֵי יִשְׂרָאֵל בְּכָל־חַטְאות יָרָבְעָם אֲשֶׁר
עָשָׂה לֹא־סָרוּ מִמֶּנָּה: עַד אֲשֶׁר־הֵסִיר .the made יְהוָה אֶת־יִשְׂרָאֵל מֵעַל פָּנָיו כַּאֲשֶׁר דִּבֶּר -white tile king of Israel
[ ded , the Is בְּיַד כָּל־עֲבָדֶיי הַנְּבִיאִים וַיִּגֶל יִשְׂרָאֵל
raelites ] had_made : they did evil in the מֵעַל אַדְמָתוֹ אַשׂוּרָה עַד הַיוֹם הַזֶּה:
23 Until the Lord removed Israel out of
.V וידה קרי
,גָרַי in Kal not used
ל , , , נִיָּה
Iopaja , Am . vi . 3 ; to thrust out , to exclude , Isaiah' שkai Coopetencar dv Tots duxatdudo 2
With the Rabbins– וידֶה xii
, kos of dr < parvey עxfupt duapTag6vTa עוגה 6Ti
eyes of Jehovah, so as continually to pro18 και έθυμώθη κύριος σφόδρα εν τω
voke him to anger (Syr., Arab., and partly 'Ισραήλ, και απέστησεν αυτούς από του
21 Drave Israel. . ώπου αυτού, και ουχ υπελείφθη πλην φυλή Iou8a MoveTiT. 19 kai y6 'Iou8as oux εφύλαξε τας εντολάς κυρίου του θεού αυτών
to flee, to recede. Syr. et Sam. id.
Piel 7, to remove, to put away, seq. 5 ots eTotnoav, kai dreiravTo Tov kupov, is5, 5.
Here belongs too NT! 2 Kings και εσάλευσεν αυτούς, και έδωκεν αυτούς εν
23 See notes on verses 34–41. αυτούς από προσώπου αυτού.
Houb.--18 Dominus adversùm Israel irá 'Ισραήλ επάνωθεν οίκου Δαυίδ, και εβασίλευσαν
inflammatus est, et eos è suo conspectu eripuit, Rodu Iopar egorigde Rupiov, kat ein- Juda. (21) Etenim secessionem fecerat Israel μαρτεν αυτούς αμαρτίαν μεγάλην. 22 kat
à domo David, et Jeroboam, filium Nabat, επορεύθησαν οι υιοί Ισραήλ εν πάση αμαρτία Ifpo3ody, is eTotnoey, olk dartoonravan regem fecerunt; qui cum deinde Israelem 3
Domino avertisset, et in peccatum grande perαυτής 23 έως ου μετέστησε κύριος τον
trarisset, 22 Filii Israel omnia peccata, quæ 'Ισραήλ από προσώπου αυτού, καθώς ελάλησε kúpros év xcepi Tártwv rôy doúlwy aŭroll Tay Jeroboam
fecerat, secuti sunt, nec ab eis recesTpornTay. kat droxigen 'Iopara enduro@ey serum(, 23 Donec Dominus, ut dixerat per
omnes servos suos prophetas, eriperet è conτης γης αυτού εις 'Ασσυρίους έως της ημέρας
spectu suo Israelem, transferretque eos ex terra TalTms.
suâ in Assyriam, ut hactenùs fecit. (19) Sed 11. Ver.-18 Therefore the Lord was neque Juda præcepta Domini Dei sui servery angry with Israel, and removed them vavit ; nam quæ Israel statuta fecerat, hæc out of his sight : there was none left but the sequutus est. 20 Proptereà Dominus sprerit tribe of Judah only.
Israel universum semen, affligens eos, tra19 Also Judah kept not the command- densque in manus eorum, qui ipsum diriments of the Lord their God, but walked piebant, donec eos tandem è conspectu suo in the statutes of Israel which they made. projiceret. 20 And the Lord rejected all the seed of
.Juda solaus. , יהודה לבדו 18
וַיָּבֵא מֶלֶךְ־אַשוּר מִבָּבֶל וּמָכּוּתָה in quo naratur Deum fuise amui semini וּמֵעַנָּא וּמַחֲמָת וּלְפַרְנַיִם וַיִּשֶׁב בְּעָרֵי Israel iratum
Quippe irarium causa non שְׂמְרוֹן וגו
versum 18 proximè collocamus versum 21. duceretur, Hiph. esset. At altera lectio Ita ut hæc prima verba versûs 21. 0977 ... marginalis ni præferenda videtur, quæ deri5w70", nam secessionem fecerat Israel (à vanda est a 173, quod proprie dicitur de domo David,) causam declarent, propter ovibus, quæ a grege aberrant, hinc idem quam cæteris tribubus Israel in captivitatem est, quod non, cum quo etiam permutatur ductis, remanserit una tribus dæ, et ut Deut. xxii. 1, co Exod. xxiii. 4. Sic recte quæ de tribubus decem dicuntur, cursum oi ó per étéwrev, depulit. Syrus vero et suum teneant usque ad versum 23 desi- Chaldæus per un 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
Ver. 24. prima verba 97's, versûs 21 ad versum 20,
omni . ? 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, και ήγαγε βασιλεύς 'Ασσυρίων εκ Βαβυpropter quam Israel & Juda discesserit. λώνος τον έκ Χουθα, από 'Αϊα, και από Αίμάθ, Quòd si verba hæc, 377", interpretabere, kai Eerdapovaiu, kai katokio Ongav év tróleo postquàm secessionem fecisset...ne sic quidem Eauapebas, K.r.l. bonam seriem habebis : videat Lector, et Au. Ver.—24 And the king of Assyria judicium suum adhibeat.
brought men from Babylon, and from 21 et 22 #7: Rectè Masora, 7m, ex .773, Cuthah, and from Ava, and from Hamath,
..zor, ab eo (peccato). Ita and from Sepharvaim, and placed them in erit legendum, modò legatur, non boa, in the cities of Samaria instead of the children omni peccato, numero sing. ut habent Codices of Israel: and they possessed Samaria, and tres Orat. Sed præstat 7399, ab eis, ante- dwelt in the cities thereof. cedente NINON, numero plur. ut legunt And the king of Assyria brought men from utrobique Vulgatus et Syrus, quoniam 5 Babylon. habet rerum numerum, non rei magnitu- Houb.—Cæterum rex Assyriæ, Assyriis de dinem.
Babylone, 8c., eductis posuit eos, &C.... Dathe.-18 Propterea quoque hic vehe- *3!: Hoc verbum est Hiphil, et scribendum menter commotus eos repudiavit, una tantum plenè d'I'l, 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, 109, 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 o 1277, gentes, ut eos plane repudiaret. 21 Postquam enim a versu 26 legitur ; aut, quod multò antefegente Davidica secessionem fecerant, regem rendum, legendum bis TioN hoc modo : d’I sibi crearunt Jerobeamum, Nebati filium, qui Ten gys, et adduxit rex Assyriæ cos a Jova avertit a) et gravi scelere ob- Assyrium. Deleverint alterum Ton Scribæ, strinxit, fc.
vel imperiti Emendatores, qui, cum legerent a) Duplex est, h. 1. in Codd. Hebr. lectio 710N TION, nec attentè legerent, crediderint Altera textualis est ut varie tentata a viris alterum fuisse imprudenter scriptum. doctis. Cappellus quidem in crit. s. lib. iii.
Ver. 26. cap. 10, sec. 6, deducit a 77 volare et
, avolare, y NT, quod recte ab aliis est rejectum. Simonis confert Arab. sls depulit, propulit.
- ουκ έγνωσαν το κρίμα του θεού της γης, Melius fortasse, si lectio textualis defendi K.T.N. debet, posset conferri terruit, deterruit, the king of Assyria, saying, The nations
AuVer.a quo si, litteris et punctis servatis, ut de- which thou hast removed and placed in the
– לְא יָדְעוּ אֶת־מִשְׁפַּט אֱלֹהֵי הָאָרֶץ ,fecit arolare , יַרְאָה dictum esse putat pro וגו
וַיְצַו מֶלֶךְ־אַשׁוּר לֵאמֹר הלִיכוּ שָׁמָּה
ܕܛܲܐܩ .dom of Sumaria לְכָוּ וְיִשְׁבוּ שָׁם וְלִם אֶת־מִשְׁפַּט אֱלֹהִי .721 ,719
.p הָאָרֶץ :
וְאַנְשֵׁי־כוּת עָשׂוּ אֶת־נִרְגֶל וְאַנְשֵׁי חֲמָת
וְהָעַרִים עָשׂוּ עָשָׂו אֶת־אֲשִׁימָא : נִבְחַן וְאֶת־תַּרְתֶּק וְהִסְפַרְנִים שְׂרְפִים manded
, saying , Carry thither one of the אֶת־בְּנֵיהֶם בָּאֵשׁ לְאַדְרַמֶּלֶךְ וַעֲנַמֶּלֶךְ riests whom ye brought from thenee
and letין סְפַרְיִם : ܕ
.v בנ"א נִרְגֶל
.v זין רבתי
cities of Samaria, know not the manner of gods of their own, and put them in the the God of the land, &c.
houses of the high places which the SaDr. A. Clarke.—26 The manner of the maritans had made, every nation in their God of the land.) UDV, the judgment; cities wherein they dwelt. the way in which the God of the land is to Pool.- Made gods of their own, or, be worshipped.
worshipped (as that verb is sometimes used; Ged., Booth.—The manner of worshipping. of which see Exod. xxxii. 35,) i. e., those
whom they worshipped in the places from Ver. 27.
whence they came, whose names here follow.
The Samaritans, i.e., the former people, or enih ze supone 7778 inhabitants
, not of the city, but of the kingdom of Samaria.
High places. See notes on 1 Kings iii. 3,
. . και ενετείλατο ο βασιλεύς 'Ασσυρίων,
Ver. 30, 31. λέγων, 'Απαγάγετε εκείθεν, και πορευέσθωσαν, nip nipon how >= ? 36 και κατοικήτωσαν εκεί, και φωτιούσιν αυτούς που προBon any nai- ? το κρίμα του θεού της γης. Au. Ver.- Then the king of Assyria com- hip NYT! 31 : , ?
; ? them go and dwell there, and let him teach them the manner of the God of the land.
:p Let them go.
) . . Houb., Dathe, Ged., Booth.---Let him go.
Houb.27 ou 1209 von, et eant, et habi- 30 και οι άνδρες Βαβυλώνος εποίησαν την tent ibi. Dictum est antea de Sacerdote Σωκχώθ Βενίθ, και οι άνδρες Χούθ εποίησαν (τπΝ) uno, Samariam ducendo, non de την 'Εργέλ, και οι άνδρες Αιμάθ εποίησαν την pluribus. Itaque legendum, 1097 75oo et cat’Aoipað, 31 kai oi Evaiol étoinoay trio et habitet ; ita Syrus, anu 51891, numero sing. 'EBNatèp kai tnv Oapdàr, kaì ó Eenpapovaiu quomodo etiam Vulgatus. Fuit 1 in verbo ηνίκα κατέκαιον τους υιούς αυτών εν πυρί το 1359, ex 1 sequenti malè geminatum, in verbo 'Adpauedex kai 'Avuelèx deois Een apovaij. verò 11u" positum ex pravâ imitatione mendi
Au. Ver. -30 And the men of Babylon
made Succoth-benoth, and the men of Cuth ] “ Pro plurali made Nergal, and the men of Hamath made
. partim contextus docet, nam sermo est de
31 And the Avites made Nibhaz and uno sacerdote mittendo, partim interpretes Tartak, and the Sepharvites burnt their Syrus et Vulgatus. LXX omittunt illa children in fire to Adrammelech and Anamverba : unum ex sacerdotibus deportatis. Sed melech, the gods of Sepharvaim. parum accurate, nam in sequenti versu pro
Bp. Patrick.—39 Succoth-benoth.] The more repetuntur. Scribæ error venit haud Jewish doctors do but trifle in their expodubie ex eo, quod litera Vav sequentem sition of this word, which they say signifies vocem incipiebat, hinc eam bis scripsit et sic " a hen and chickens.” The word plainly sequens verbum priori in numero accommo- imports, “the tabernacles of daughters,” or davit." Dathe. Equidem lectionem re- of “young maidens : " who were consecrated ceptam retinendam puto. Locum ita ex- to Venus, whose name Mr. Selden probably pedio : eant et habitent sc. ipse et qui cum conjectures was derived from Benoth.
The eo erunt, ejus socii, administri.
old idolaters, it is evident, did prostitute Ver. 29.
their daughters in honour of Venus, as not
only Strabo, Herodotus, and other profane ?
writers testify; but some think is suggested και ήσαν ποιoύντες έθνη έθνη θεούς αυτών, in holy scripture, Lev. xix. 29. And there. κ.τ.λ.
fore they of Babylon are said to make the Au. Ver.—29 Howbeit every nation made" tabernacles of daughters ; " that is, chapels
[וְיֵלְכוּ וְיֵשְׁבוּ שָׁם -.Maurer .esse legendum
, | Aslhima וְיֵלֵךְ וְיִשֶׁב singularem וְיֵלְכוּ וְיֵשְׁבוּ
וַיִּהְיוּ עשִׂים בְּוֹי גּוֹי אֶלֹהִיו וגו'
wherein their daughters were prostituted to Adrammelech and Anammelech.] These every one that caine to worship Venus, as were the same gods with Moloch: unto the manner was in Babylon, from whence whom the same sacrifices were offered. The the forenamed authors testify this filthiness Jews, after their vain fancies, make one of had its original (see Selden, De Diis Syris them to have been in the form of a peacock, Syntag. ii. cap. 7, and Vossius, De Idolol. and the other of a pheasant; but in ali lib. ii. cap. 22).
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 adılir, 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
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 pome- him. But whether these people did so, or granate (Hierozoicon, par. ii. lib. i. cap. 16). only made them pass through the fire to
Ashima.] I know no ground the Jews purify them may be questioned; though the have to say this word Ashima signifies a words seem to import the former : which smooth goat.
Our great Selden modestly was the practice of the Phænicians, Syrians, acknowledges he doth not know what god it Tyrians, Carthaginians, Cretans, Arabians, was (ib. cap. 9). But a late author takes and many other nations; and is still pracAshima to be the same with Mars ; because tised by the Americans, and other gentiles. among the ancients AS signified the same
A learned writer of our own, Dr. Hyde, with "Apns among the Greeks; and shemah in the book before mentioned, had a quite is as much as hearing or obedient (Jo. different apprehension of these words, for Gensius De Victimis Jumanis, par. i. p. 92). he will have Adrammelech to signify the And this AS, he conjectures, is the same king of the flock, adre being as much as whom the Romans called Hesus, whom Lucan greges : and Anammelech he thinks is much mentions in his Pharsalia, lib. i. ver. 443.
of the same signification, ana being as much “ Horretque feris altaribus Hesus.” as pecus, in the Persian language : always But, after all, my learned friend Dr. Alix signifying collectively in the plural number, hath made the most probable conjecture, the lesser cattle, sheep and goats. Of that Ashima is the name of God, whom the which he imagines these Gods had the care, Hebrews call Hashem, the name from whence and were therefore worshipped; the riches Ashima, I doubt not, is derived. Ac- of those people consisting much in cattle. cordingly, Aben Ezra saith, in his preface to They were also celestial constellations (as the book of Esther, that he saw in a Sa- he there observes), which they imagined maritan Pentateuch, Gen. i. 1, bara Ashima, promoted the breeding and growth of cattle. instead of bara Elohim. Which Bochart Parkhurst.
Benoth. censures as a falsity, because no such word The sacred historian, in recounting the idolis to be found in the whole Samaritan Pen- atrous worship of the heathen people, whom tateuch: but it might be then in some para- the king of Assyria transplanted into the phrase upon it.
cities of Samaria, 2 Kings xvii. observes, 31 Nibhaz and Tartak.] Nobody knows ver. 30, that the men of Babylon made 130 what these were ; for no credit is to be 21. The words may be literally rendered given to the Jews, who say the former was The tabernacles of the daughters or young in the shape of a dog, and the other of an women ; or if nua be taken as the name of a
Selden thinks they were the same idol female idol from 1732 to build up, procreate called by different names, but was not able children, then the words will express The to give an account of them.
tabernacles sacred to the productive powers
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 nid the Appodity 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 Phænicia. 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 See also Vossius De Orig. and Progr. coming, others going. t Ropes are held by Idol., lib. i., cap. 22. them in such a manner as to afford a free baru As a N. from a light, and ba to repassage among the women, that the strangers volve, Nergal, the aleim or idol of the men of may choose whom they like. A woman Cuth, mentioned 2 Kings xvii. 30. It seems who has once seated herself in this place, to denote the solar fire or light, considered must not return home till some stranger has as causing the revolution of the earth, and so cast money into her lap, led her from the the return of the morning light upon it. The temple and defiled her. The stranger who rabbins say the idol was represented in the throws the money must say, I invoke the shape of a cock; and probably they tell us goddess Mylitta for thee. The money, how the truth, for this seems a very proper ever small a sum it be, must not be refused, 1 emblem. Among the latter heathen, we because it is appointed to sacred uses. The find the cock was sacred to Apollo, or the woman must follow the first man that offers, sun; because, saith Proclus,
“He doth, as and not reject him; and after prostitution, it were, invite his influence, and, with songs having now duly honoured the goddess, she congratulate his rising ;” 1 or, as Pausais dismissed to her own house. In Cyprus, nius in the first book of his Eliacs, “They adds the historian, they have the same say this bird is sacred to the sun, because he custom.” § And this abomination implied proclaims his approaching return.” So by ma niso the men of Babylon brought Heliodorus, speaking of the time when cocks with them into the country of Samaria. The crow, comes still nearer to the literal meanBabylonish Mulutta, Mylitta, i. e., antibo, ing of the Heb. 5203; for, says that writer, signifies the procreatric, from the Chaldee αισθησει φυσική της του ΗΛΙΟΥ καθ' ημας To598 to procreate ; and both the name of the NEPIETPOOHE ETL TNV Tou Beov tepoo prou idol and the execrable service performed to KLVOVHEVous, " 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." Æthiop., lib. 1.5 Θωμιγγι δ' εστεπται έκαστη. Each of the women is crowned with a cord. + See Baruch, vi. 43.
* See the beginning of Lucretius's first book | A like desecration among the Egyptians or De Rerum Natura, and above, under 27 IV. Canaanites was probably one reason of the laws, † Selden De Diis Syr. syntag. ii. cap. 7, whom Deut. xxiii. 18, 19. See Lev. xix. 29.
§ So Justin, lib. xviii., cap. 5, “ Mos erat | See Pierii Hieroglyph. p. 223, fol. edit. Cypriis, virgines ante nuptias statutis diebus § May not the Greek name for a cock, AdeKTup. dotalem pecuniam quæsituras, in quæstum ad be most probably derived from the Heb. 17oom litus maris mittere, pro reliqua pudicitia liba- The coming of the Light, of which that bird menta Veneri soluturas."
gives such remarkable notice ?