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Selected Verse: 2 Kings 17:7 - King James

Verse	Translation	Text
2Ki 17:7	King James	For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41) For so it was, that the children of Israel had sinned--There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)

For so it was, that the children of Israel had sinned--There is here given a very full and impressive vindication of the divine procedure in punishing His highly privileged, but rebellious and apostate, people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors.

Notes on the Bible, by Albert Barnes, [1834]
The reasons for which God suffered the Israelites to be deprived of their land and carried into captivity were: 1. their idolatries; 2. their rejection of the Law; 3. their disregard of the warning voices of prophets and seers.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sinned Compare (Deu 28:15-68). From this captivity the ten tribes have never been restored to Palestine. A remnant of Judah returned under Zerubbabel, Ezra, and Nehemiah, and individuals out of the ten tribes (called, after the division of Solomon's kingdom, "Israel" in the historical books and Prophets, also "Ephraim" by the latter) went back, but the national restoration is yet to be fulfilled. See Palestinian Covenant, (See Scofield) - (Deu 30:3), Kingdom, (Sa2 7:8-17).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. Kg2 17:7. כּי ויהי, "and it came to pass when" (not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Exo 1:21; Jdg 1:28; Jdg 6:7, etc. The apodosis does not follow till Kg2 17:18, as Kg2 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Exo 20:2-3; Deu 5:6-7). It is from this that the "fearing of other gods" is taken, whereas פּרעה יד מתּחת recall Exo 18:10. Kg2 17:8 The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הורישׁ אשׁר הגּוים, which occurs repeatedly in our books - e.g., Kg2 16:3; Kg2 21:2, and Kg1 14:24 and Kg1 21:26 - compare Deu 11:23 and Deu 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עשׂוּ אשׁר: it is evident from the parallel passage, Kg2 17:19, that the subject here stands before the relative. Kg2 17:9 דברים ויחפּאוּ: "they covered words which were not right concerning Jehovah their God," i.e., they sought to conceal the true nature of Jehovah their God," i.e., they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This is the explanation correctly given by Hengstenberg (Dissert. vol. i. p. 210, transl.); whereas the interpretation proposed by Thenius, "they trifled with things which were not right against Jehovah," is as much at variance with the usage of the language as that of Gesenius (thes. p. 5050, perfide egerunt res ... in Jehovam, since חפּא with על simply means to cover over a thing (cf. Isa 4:5). This covering of words over Jehovah showed itself in the fact that they built בּמות (altars on high places), and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols. "In all their cities, from the tower of the watchmen to the fortified city." נוצרים מגדּל is a tower built for the protection of the flocks in the steppes (Ch2 26:10), and is mentioned here as the smallest and most solitary place of human abode in antithesis to the large and fortified city. Such bamoth were the houses of high places and altars built for the golden calves at Bethel and Dan, beside which no others are mentioned by name in the history of the kingdom of the ten tribes, which restricts itself to the principal facts, although there certainly must have been others. Kg2 17:10 They set up for themselves monuments and asherim on every high hill, etc., - a practice condemned in Kg1 14:16, Kg1 14:23, as early as the time of Jeroboam. In this description of their idolatry, the historian, however, had in his mind not only the ten tribes, but also Judah, as is evident from Kg2 17:13, "Jehovah testified against Israel and Judah through His prophets," and also from Kg2 17:19. Kg2 17:11 "And burned incense there upon all the high places, like the nations which Jehovah drove out before them." הגלה, lit., to lead into exile, is applied here to the expulsion and destruction of the Canaanites, with special reference to the banishment of the Israelites. Kg2 17:12 They served the clods, i.e., worshipped clods or masses of stone as gods (גּלּלים, see at Kg1 15:12), notwithstanding the command of God in Exo 20:3., Kg2 23:13; Lev 26:1, etc. Kg2 17:13-14 And the Lord was not satisfied with the prohibitions of the law, but bore witness against the idolatry and image-worship of Israel and Judah through all His prophets, who exhorted them to turn from their evil way and obey His commandments. But it was all in vain; they were stiff-necked like their fathers. Judah is mentioned as well as Israel, although the historian is simply describing the causes of Israel's rejection to indicate beforehand that Judah was already preparing the same fate for itself, as is still more plainly expressed in Kg2 17:19, Kg2 17:20; not, as Thenius supposes, because he is speaking here of that which took place before the division of the kingdom. The Chethb כל־חזה כּל־נביאו is not to be read וכל־חזה כּל־נביא (Houbig., Then., Ew. 156, e.), but after the lxx כּל־חזה כּל־נביאו, "through all His prophets, every seer," so that כּל־חזה is in apposition to כּל־נביאו, and serves to bring out the meaning with greater force, so as to express the idea, "prophets of every kind, that the Lord had sent." This reading is more rhetorical than the other, and is recommended by the fact that in what follows the copula ו is omitted before חקּותי also on rhetorical grounds. וגו שׁלחתּי ואשׁר: "and according to what I demanded of you through my servants the prophets." To the law of Moses there was added the divine warning through the prophets. את־ערפּם יקשׁוּ has sprung from Deu 10:16. The stiff-necked fathers are the Israelites in the time of Moses. Kg2 17:15 "They followed vanity and became vain:" verbatim as in Jer 2:5. A description of the worthlessness of their whole life and aim with regard to the most important thing, namely, their relation to God. Whatever man sets before him as the object of his life apart from God is הבל (cf. Deu 32:21) and idolatry, and leads to worthlessness, to spiritual and moral corruption (Rom 1:21). "And (walked) after the nations who surrounded them," i.e., the heathen living near them. The concluding words of the verse have the ring of Lev 18:3. Kg2 17:16-17 The climax of their apostasy: "They made themselves molten images, two (golden) calves" (Kg1 12:28), which are called מסּכה after Exo 32:4, Exo 32:8, and Deu 9:12, Deu 9:16, "and Asherah," i.e., idols of Astarte (for the fact, see Kg1 16:33), "and worshipped all the host of heaven (sun, moon, and stars), and served Baal" - in the time of Ahab and his family (Kg1 16:32). The worshipping of all the host of heaven is not specially mentioned in the history of the kingdom of the ten tribes, but occurs first of all in Judah in the time of Manasseh (Kg2 21:3). The fact that the host of heaven is mentioned between Asherah and Baal shows that the historian refers to the Baal and Astarte worship, and has borrowed the expression from Deu 4:19 and Deu 17:3, to show the character of this worship, since both Baal and Astarte were deities of a sidereal nature. The first half of Kg2 17:17 rests upon Deu 18:10, where the worship of Moloch is forbidden along with soothsaying and augury. There is no allusion to this worship in the history of the kingdom of the ten tribes, although it certainly existed in the time of Ahab. The second half of Kg2 17:17 also refers to the conduct of Ahab (see at Kg1 21:20). Kg2 17:18-19 This conduct excited the anger of God, so that He removed them from His face, and only left the tribe (i.e., the kingdom) of Judah, although Judah also did not keep the commandments of the Lord and walked in the statutes of Israel, and therefore had deserved rejection. Kg2 17:19 contains a parenthesis occasioned by וגו שׁבט רק (Kg2 17:18). The statutes of Israel in which Judah walked are not merely the worship of Baal under the Ahab dynasty, so as to refer only to Joram, Ahaziah, and Ahaz (according to Kg2 8:18, Kg2 8:27, and Kg2 16:3), but also the worship on the high places and worship of idols, which were practised under many of the kings of Judah. Kg2 17:20 ויּמאס is a continuation of יהוה ויּתאנּף in Kg2 17:18, but so that what follows also refers to the parenthesis in Kg2 17:19. "Then the Lord rejected all the seed of Israel," not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מאס differs from מפּניו השׁליך. The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שׁסים בּיד נתן as in Jdg 2:14. Kg2 17:21 וגו קרע כּי: "for He (Jehovah) rent Israel from the house of David." This view is apparently more correct than that Israel rent the kingdom from the house of David, not only because it presupposes too harsh an ellipsis to supply את־המּמלכה, but also because we never meet with the thought that Israel rent the kingdom from the house of David, and in Kg1 11:31 it is simply stated that Jehovah rent the kingdom from Solomon; and to this our verse refers, whilst the following words וגו ויּמליכוּ recall Kg1 12:20. The כּי is explanatory: the Lord delivered up His people to the plunderers, for He rent Israel from the house of David as a punishment for the idolatry of Solomon, and the Israelites made Jeroboam king, who turned Israel away from Jehovah, etc. The Chethb וידא is to be read ויּדּא, the Hiphil of נדא = נדה, "he caused to depart away from the Lord." The Keri ויּדּה, Hiphil of נדח, he drove away, turned from the Lord (cf. Deu 13:11), is not unusual, but it is an unnecessary gloss. Kg2 17:22-23 The sons of Israel (the ten tribes) walked in all the sins of Jeroboam, till the Lord removed them from His face, thrust them out of the land of the Lord, as He had threatened them through all His prophets, namely, from the time of Jeroboam onwards (compare Kg1 14:15-16, and also Hos 1:6; Hos 9:16; Amo 3:11-12; Amo 5:27; Isa 28:1 etc.). The banishment to Assyria (see Kg2 17:6) lasted "unto this day," i.e., till the time when our books were written. (Note: As the Hebrew דע, like the German bis, is not always used in an exclusive sense, but is frequently abstracted from what lies behind the terminus ad quem mentioned, it by no means follows from the words, "the Lord rejected Israel ... to this day," that the ten tribes returned to their own country after the time when our books were written, viz., about the middle of the sixth century b.c. And it is just as impossible to prove the opposite view, which is very widely spread, namely, that they are living as a body in banishment even at the present day. It is well known how often the long-lost ten tribes have been discovered, in the numerous Jewish communities of southern Arabia, in India, more especially in Malabar, in China, Turkistan, and Cashmir, or in Afghanistan (see Ritter's Erdkunde, x. p. 246), and even in America itself; and now Dr. Asahel Grant (Die Nestorianer oder die zehn Stmme) thinks that he has found them in the independent Nestorians and the Jews living among them; whereas others, such as Witsius (Δεκαφυλ. c. iv.ff.), J. D. Michaelis (de exsilio decem tribuum, comm. iii.), and last of all Robinson in the word quoted by Ritter, l. c. p. 245 (The Nestorians, etc., New York, 1841), have endeavoured to prove that the ten tribes became partly mixed up with the Judaeans during the Babylonian captivity, and partly attached themselves to the exile who were led back to Palestine by Zerubbabel and Ezra; that a portion again became broken up at a still later period by mixing with the rest of the Jews, who were scattered throughout all the world after the destruction of Jerusalem by Titus, and a further portion a long time ago by conversion to Christianity, so that every attempt to discover the remnants of the ten tribes anywhere must be altogether futile. This view is in general the correct one, though its supporters have mixed up the sound arguments with many that are untenable. For example, the predications quoted by Ritter (p. 25), probably after Robinson (viz., Jer 50:4-5, Jer 50:17, Jer 50:19, and Eze 37:11.), and also the prophetic declarations cited by Witsius (v. 11-14: viz., Isa 14:1; Mic 2:12; Jer 3:12; Jer 30:3-4; Jer 33:7-8), prove very little, because for the most part they refer to Messianic times and are to be understood spiritually. So much, however, may certainly be gathered from the books of Daniel, Ezra, Nehemiah, and Esther, that the Judaeans whom Nebuchadnezzar carried away captive were not all placed in the province of Babylonia, but were also dispersed in the different districts that constituted first the Assyrian, then the Chaldaean, and afterwards the Persian empire on the other side of the Euphrates, so that with the cessation of that division which had been so strictly maintained to suit the policy of the Israelitish kings, the ancient separation would also disappear, and their common mournful lot of dispersion among the heathen would of necessity bring about a closer union among all the descendants of Jacob; just as we find that the kings of Persia knew of no difference between Jews and Israelites, and in the time of Xerxes the grand vizier Haman wanted to exterminate all the Jews (not the Judaeans merely, but all the Hebrews). Moreover, the edict of Cyrus (Ezr 1:1-4), "who among you of all his people," and that of Artaxerxes (Ezr 7:13), "whoever in my kingdom is willing of the people of Israel," gave permission to all the Israelites of the twelve tribes to return to Palestine. And who could maintain with any show of reason, that no one belonging to the ten tribes availed himself of this permission? And though Grant argues, on the other side, that with regard to the 50,000 whom Cyrus sent away to their home it is expressly stated that they were of those "whom Nebuchadnezzar had carried away into Babylon" (Ezr 2:1), with which Kg2 1:5 may also be compared, "then rose up the heads of the tribes of Judah and Benjamin, and the priests and Levites, etc.;" these words apply to the majority of those who returned, and undoubtedly prove that the ten tribes as such did not return to Palestine, but they by no means prove that a considerable number of members of the remaining tribes may not have attached themselves to the large number of citizens of the kingdom of Judah who returned. And not only Lightfoot (Hor. hebr. in Eph 1 ad Cor. Addenda ad c. 14, Opp. ii. p. 929) and Witsius (p. 346), but the Rabbins long before them in Seder Olam rab. c. 29, p. 86, have inferred from the fact that the number of persons and families given separately in Ezra 2 only amounts to 30,360, whereas in Ezr 2:64 the total number of persons who returned is said to have been 42,360 heads, besides 7337 men-servants and maid-servants, that this excess above the families of Judah, Benjamin, and Levi, who are mentioned by name, may have come from the ten tribes. Moreover, those who returned did regard themselves as the representatives of the twelve tribes; for at the dedication of the new temple (Ezr 6:17) they offered "sin-offerings for all Israel, according to the number of the twelve tribes." And those who returned with Ezra did the same. As a thanksgiving for their safe return to their fatherland, they offered in sacrifice "twelve oxen for all Israel, ninety-six rams, seventy-seven sheep, and twelve he-goats for a sin-offering, all as a burnt-offering for Jehovah" (Ezr 8:35). There is no doubt that the overwhelming majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away 180 years before. But that they also followed in great numbers at a future time, after those who had returned before had risen to a state of greater ecclesiastical and civil prosperity in their own home, is an inference that must be drawn from the fact that in the time of Christ and His apostles, Galilee, and in part also Peraea, was very densely populated by Israelites; and this population cannot be traced back either to the Jews who returned to Jerusalem and Judaea under Zerubbabel and Ezra, or to the small number of Israelites who were left behind in the land when the Assyrian deportation took place. On the other hand, even the arguments adduced by Grant in support of his view, viz., (1) that we have not the slightest historical evidence that the ten tribes every left Assyria again, (2) that on the return from the Babylonian captivity they did not come back with the rest, prove as argumenta a silentio but very little, and lose their force still more if the assumptions upon which they are based - namely, that the ten tribes who were transported to Assyria and Media had no intercourse whatever with the Jews who were led away to Babylon, but kept themselves unmixed and quite apart from the Judaeans, and that as they did not return with Zerubbabel and Ezra, they did not return to their native land at any later period-are, as we have shown above, untenable. Consequently the further arguments of Grant, (3) that according to Josephus (Ant. xi. 5, 2) the ten tribes were still in the land of their captivity in the first century, and according to Jerome (Comm. on the Prophets) in the fifth; and (4) that in the present day they are still in the country of the ancient Assyrians, since the Nestorians, both according to their own statement and according to the testimony of the Jews there, as Beni Yisrael, and that of the ten tribes, and are also proved to be Israelites by many of the customs and usages which they have preserved (Die Nestor. pp. 113ff.); prove nothing more than that there may still be descendants of the Israelites who were banished thither among the Jews and Nestorians living in northern Assyria by the Uramiah-lake, and by no means that the Jews living there are the unmixed descendants of the ten tribes. The statements made by the Jews lose all their importance from the fact, that Jews of other lands maintain just the same concerning themselves. And the Mosaic manners and customs of the Nestorians prove nothing more than that they are of Jewish origin. In general, the Israelites and Jews who have come into heathen lands from the time of Salmanasar and Nebuchadnezzar onwards, and have settled there, have become so mixed up with the Jews who were scattered in all quarters of the globe from the time of Alexander the Great, and more especially since the destruction of the Jewish state by the Romans, that the last traces of the old division into tribes have entirely disappeared.)

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The causes which occasioned this catastrophe. - To the account of the destruction of the kingdom of the ten tribes, and of the transportation of its inhabitants into exile in Assyria, the prophetic historian appends a review of the causes which led to this termination of the greater portion of the covenant-nation, and finds them in the obstinate apostasy of Israel from the Lord its God, and in its incorrigible adherence to idolatry. Kg2 17:7. כּי ויהי, "and it came to pass when" (not because, or that): compare Gen 6:1; Gen 26:8; Gen 27:1; Gen 44:24; Exo 1:21; Jdg 1:28; Jdg 6:7, etc. The apodosis does not follow till Kg2 17:18, as Kg2 17:7-17 simply contain a further explanation of Israel's sin. To show the magnitude of the sin, the writer recalls to mind the great benefit conferred in the redemption from Egypt, whereby the Lord had laid His people under strong obligation to adhere faithfully to Him. The words refer to the first commandment (Exo 20:2-3; Deu 5:6-7). It is from this that the "fearing of other gods" is taken, whereas פּרעה יד מתּחת recall Exo 18:10.

Kg2 17:8

The apostasy of Israel manifested itself in two directions: 1. in their walking in the statutes of the nations who were cut off from before them, instead of in the statutes of Jehovah, as God had commanded (cf. Lev 18:4-5, and Lev 18:26, Lev 20:22-23, etc.; and for the formula וגו הורישׁ אשׁר הגּוים, which occurs repeatedly in our books - e.g., Kg2 16:3; Kg2 21:2, and Kg1 14:24 and Kg1 21:26 - compare Deu 11:23 and Deu 18:12); and 2. in their walking in the statutes which the kings of Israel had made, i.e., the worship of the calves. עשׂוּ אשׁר: it is evident from the parallel passage, Kg2 17:19, that the subject here stands before the relative.

Kg2 17:9

דברים ויחפּאוּ: "they covered words which were not right concerning Jehovah their God," i.e., they sought to conceal the true nature of Jehovah their God," i.e., they sought to conceal the true nature of Jehovah by arbitrary perversions of the word of God. This is the explanation correctly given by Hengstenberg (Dissert. vol. i. p. 210, transl.); whereas the interpretation proposed by Thenius, "they trifled with things which were not right against Jehovah," is as much at variance with the usage of the language as that of Gesenius (thes. p. 5050, perfide egerunt res ... in Jehovam, since חפּא with על simply means to cover over a thing (cf. Isa 4:5). This covering of words over Jehovah showed itself in the fact that they built בּמות (altars on high places), and by worshipping God in ways of their own invention concealed the nature of the revealed God, and made Jehovah like the idols. "In all their cities, from the tower of the watchmen to the fortified city." נוצרים מגדּל is a tower built for the protection of the flocks in the steppes (Ch2 26:10), and is mentioned here as the smallest and most solitary place of human abode in antithesis to the large and fortified city. Such bamoth were the houses of high places and altars built for the golden calves at Bethel and Dan, beside which no others are mentioned by name in the history of the kingdom of the ten tribes, which restricts itself to the principal facts, although there certainly must have been others.

Kg2 17:10

They set up for themselves monuments and asherim on every high hill, etc., - a practice condemned in Kg1 14:16, Kg1 14:23, as early as the time of Jeroboam. In this description of their idolatry, the historian, however, had in his mind not only the ten tribes, but also Judah, as is evident from Kg2 17:13, "Jehovah testified against Israel and Judah through His prophets," and also from Kg2 17:19.

Kg2 17:11

"And burned incense there upon all the high places, like the nations which Jehovah drove out before them." הגלה, lit., to lead into exile, is applied here to the expulsion and destruction of the Canaanites, with special reference to the banishment of the Israelites.

Kg2 17:12

They served the clods, i.e., worshipped clods or masses of stone as gods (גּלּלים, see at Kg1 15:12), notwithstanding the command of God in Exo 20:3., Kg2 23:13; Lev 26:1, etc.

Kg2 17:13-14

And the Lord was not satisfied with the prohibitions of the law, but bore witness against the idolatry and image-worship of Israel and Judah through all His prophets, who exhorted them to turn from their evil way and obey His commandments. But it was all in vain; they were stiff-necked like their fathers. Judah is mentioned as well as Israel, although the historian is simply describing the causes of Israel's rejection to indicate beforehand that Judah was already preparing the same fate for itself, as is still more plainly expressed in Kg2 17:19, Kg2 17:20; not, as Thenius supposes, because he is speaking here of that which took place before the division of the kingdom. The Chethb כל־חזה כּל־נביאו is not to be read וכל־חזה כּל־נביא (Houbig., Then., Ew. 156, e.), but after the lxx כּל־חזה כּל־נביאו, "through all His prophets, every seer," so that כּל־חזה is in apposition to כּל־נביאו, and serves to bring out the meaning with greater force, so as to express the idea, "prophets of every kind, that the Lord had sent." This reading is more rhetorical than the other, and is recommended by the fact that in what follows the copula ו is omitted before חקּותי also on rhetorical grounds. וגו שׁלחתּי ואשׁר: "and according to what I demanded of you through my servants the prophets." To the law of Moses there was added the divine warning through the prophets. את־ערפּם יקשׁוּ has sprung from Deu 10:16. The stiff-necked fathers are the Israelites in the time of Moses.

Kg2 17:15

"They followed vanity and became vain:" verbatim as in Jer 2:5.

A description of the worthlessness of their whole life and aim with regard to the most important thing, namely, their relation to God. Whatever man sets before him as the object of his life apart from God is הבל (cf. Deu 32:21) and idolatry, and leads to worthlessness, to spiritual and moral corruption (Rom 1:21). "And (walked) after the nations who surrounded them," i.e., the heathen living near them. The concluding words of the verse have the ring of Lev 18:3.

Kg2 17:16-17

The climax of their apostasy: "They made themselves molten images, two (golden) calves" (Kg1 12:28), which are called מסּכה after Exo 32:4, Exo 32:8, and Deu 9:12, Deu 9:16, "and Asherah," i.e., idols of Astarte (for the fact, see Kg1 16:33), "and worshipped all the host of heaven (sun, moon, and stars), and served Baal" - in the time of Ahab and his family (Kg1 16:32). The worshipping of all the host of heaven is not specially mentioned in the history of the kingdom of the ten tribes, but occurs first of all in Judah in the time of Manasseh (Kg2 21:3). The fact that the host of heaven is mentioned between Asherah and Baal shows that the historian refers to the Baal and Astarte worship, and has borrowed the expression from Deu 4:19 and Deu 17:3, to show the character of this worship, since both Baal and Astarte were deities of a sidereal nature. The first half of Kg2 17:17 rests upon Deu 18:10, where the worship of Moloch is forbidden along with soothsaying and augury. There is no allusion to this worship in the history of the kingdom of the ten tribes, although it certainly existed in the time of Ahab. The second half of Kg2 17:17 also refers to the conduct of Ahab (see at Kg1 21:20).

Kg2 17:18-19

This conduct excited the anger of God, so that He removed them from His face, and only left the tribe (i.e., the kingdom) of Judah, although Judah also did not keep the commandments of the Lord and walked in the statutes of Israel, and therefore had deserved rejection. Kg2 17:19 contains a parenthesis occasioned by וגו שׁבט רק (Kg2 17:18). The statutes of Israel in which Judah walked are not merely the worship of Baal under the Ahab dynasty, so as to refer only to Joram, Ahaziah, and Ahaz (according to Kg2 8:18, Kg2 8:27, and Kg2 16:3), but also the worship on the high places and worship of idols, which were practised under many of the kings of Judah.

Kg2 17:20

ויּמאס is a continuation of יהוה ויּתאנּף in Kg2 17:18, but so that what follows also refers to the parenthesis in Kg2 17:19. "Then the Lord rejected all the seed of Israel," not merely the ten tribes, but all the nation, and humbled them till He thrust them from His face. מאס differs from מפּניו השׁליך. The latter denotes driving into exile; the former, simply that kind of rejection which consisted in chastisement and deliverance into the hand of plunderers, that is to say, penal judgments by which the Lord sought to lead Israel and Judah to turn to Him and to His commandments, and to preserve them from being driven among the heathen. שׁסים בּיד נתן as in Jdg 2:14.

Kg2 17:21

וגו קרע כּי: "for He (Jehovah) rent Israel from the house of David." This view is apparently more correct than that Israel rent the kingdom from the house of David, not only because it presupposes too harsh an ellipsis to supply את־המּמלכה, but also because we never meet with the thought that Israel rent the kingdom from the house of David, and in Kg1 11:31 it is simply stated that Jehovah rent the kingdom from Solomon; and to this our verse refers, whilst the following words וגו ויּמליכוּ recall Kg1 12:20. The כּי is explanatory: the Lord delivered up His people to the plunderers, for He rent Israel from the house of David as a punishment for the idolatry of Solomon, and the Israelites made Jeroboam king, who turned Israel away from Jehovah, etc. The Chethb וידא is to be read ויּדּא, the Hiphil of נדא = נדה, "he caused to depart away from the Lord." The Keri ויּדּה, Hiphil of נדח, he drove away, turned from the Lord (cf. Deu 13:11), is not unusual, but it is an unnecessary gloss.

Kg2 17:22-23

The sons of Israel (the ten tribes) walked in all the sins of Jeroboam, till the Lord removed them from His face, thrust them out of the land of the Lord, as He had threatened them through all His prophets, namely, from the time of Jeroboam onwards (compare Kg1 14:15-16, and also Hos 1:6; Hos 9:16; Amo 3:11-12; Amo 5:27; Isa 28:1 etc.). The banishment to Assyria (see Kg2 17:6) lasted "unto this day," i.e., till the time when our books were written.

(Note: As the Hebrew דע, like the German bis, is not always used in an exclusive sense, but is frequently abstracted from what lies behind the terminus ad quem mentioned, it by no means follows from the words, "the Lord rejected Israel ... to this day," that the ten tribes returned to their own country after the time when our books were written, viz., about the middle of the sixth century b.c. And it is just as impossible to prove the opposite view, which is very widely spread, namely, that they are living as a body in banishment even at the present day. It is well known how often the long-lost ten tribes have been discovered, in the numerous Jewish communities of southern Arabia, in India, more especially in Malabar, in China, Turkistan, and Cashmir, or in Afghanistan (see Ritter's Erdkunde, x. p. 246), and even in America itself; and now Dr. Asahel Grant (Die Nestorianer oder die zehn Stmme) thinks that he has found them in the independent Nestorians and the Jews living among them; whereas others, such as Witsius (Δεκαφυλ. c. iv.ff.), J. D. Michaelis (de exsilio decem tribuum, comm. iii.), and last of all Robinson in the word quoted by Ritter, l. c. p. 245 (The Nestorians, etc., New York, 1841), have endeavoured to prove that the ten tribes became partly mixed up with the Judaeans during the Babylonian captivity, and partly attached themselves to the exile who were led back to Palestine by Zerubbabel and Ezra; that a portion again became broken up at a still later period by mixing with the rest of the Jews, who were scattered throughout all the world after the destruction of Jerusalem by Titus, and a further portion a long time ago by conversion to Christianity, so that every attempt to discover the remnants of the ten tribes anywhere must be altogether futile. This view is in general the correct one, though its supporters have mixed up the sound arguments with many that are untenable. For example, the predications quoted by Ritter (p. 25), probably after Robinson (viz., Jer 50:4-5, Jer 50:17, Jer 50:19, and Eze 37:11.), and also the prophetic declarations cited by Witsius (v. 11-14: viz., Isa 14:1; Mic 2:12; Jer 3:12; Jer 30:3-4; Jer 33:7-8), prove very little, because for the most part they refer to Messianic times and are to be understood spiritually. So much, however, may certainly be gathered from the books of Daniel, Ezra, Nehemiah, and Esther, that the Judaeans whom Nebuchadnezzar carried away captive were not all placed in the province of Babylonia, but were also dispersed in the different districts that constituted first the Assyrian, then the Chaldaean, and afterwards the Persian empire on the other side of the Euphrates, so that with the cessation of that division which had been so strictly maintained to suit the policy of the Israelitish kings, the ancient separation would also disappear, and their common mournful lot of dispersion among the heathen would of necessity bring about a closer union among all the descendants of Jacob; just as we find that the kings of Persia knew of no difference between Jews and Israelites, and in the time of Xerxes the grand vizier Haman wanted to exterminate all the Jews (not the Judaeans merely, but all the Hebrews). Moreover, the edict of Cyrus (Ezr 1:1-4), "who among you of all his people," and that of Artaxerxes (Ezr 7:13), "whoever in my kingdom is willing of the people of Israel," gave permission to all the Israelites of the twelve tribes to return to Palestine. And who could maintain with any show of reason, that no one belonging to the ten tribes availed himself of this permission? And though Grant argues, on the other side, that with regard to the 50,000 whom Cyrus sent away to their home it is expressly stated that they were of those "whom Nebuchadnezzar had carried away into Babylon" (Ezr 2:1), with which Kg2 1:5 may also be compared, "then rose up the heads of the tribes of Judah and Benjamin, and the priests and Levites, etc.;" these words apply to the majority of those who returned, and undoubtedly prove that the ten tribes as such did not return to Palestine, but they by no means prove that a considerable number of members of the remaining tribes may not have attached themselves to the large number of citizens of the kingdom of Judah who returned. And not only Lightfoot (Hor. hebr. in Eph 1 ad Cor. Addenda ad c. 14, Opp. ii. p. 929) and Witsius (p. 346), but the Rabbins long before them in Seder Olam rab. c. 29, p. 86, have inferred from the fact that the number of persons and families given separately in Ezra 2 only amounts to 30,360, whereas in Ezr 2:64 the total number of persons who returned is said to have been 42,360 heads, besides 7337 men-servants and maid-servants, that this excess above the families of Judah, Benjamin, and Levi, who are mentioned by name, may have come from the ten tribes. Moreover, those who returned did regard themselves as the representatives of the twelve tribes; for at the dedication of the new temple (Ezr 6:17) they offered "sin-offerings for all Israel, according to the number of the twelve tribes." And those who returned with Ezra did the same. As a thanksgiving for their safe return to their fatherland, they offered in sacrifice "twelve oxen for all Israel, ninety-six rams, seventy-seven sheep, and twelve he-goats for a sin-offering, all as a burnt-offering for Jehovah" (Ezr 8:35). There is no doubt that the overwhelming majority of those who returned with Zerubbabel and Ezra belonged to the tribes of Judah, Benjamin, and Levi; which may be explained very simply from the fact, that as they had been a much shorter time in exile, they had retained a much stronger longing for the home given by the Lord to their fathers than the tribes that were carried away 180 years before. But that they also followed in great numbers at a future time, after those who had returned before had risen to a state of greater ecclesiastical and civil prosperity in their own home, is an inference that must be drawn from the fact that in the time of Christ and His apostles, Galilee, and in part also Peraea, was very densely populated by Israelites; and this population cannot be traced back either to the Jews who returned to Jerusalem and Judaea under Zerubbabel and Ezra, or to the small number of Israelites who were left behind in the land when the Assyrian deportation took place.

On the other hand, even the arguments adduced by Grant in support of his view, viz., (1) that we have not the slightest historical evidence that the ten tribes every left Assyria again, (2) that on the return from the Babylonian captivity they did not come back with the rest, prove as argumenta a silentio but very little, and lose their force still more if the assumptions upon which they are based - namely, that the ten tribes who were transported to Assyria and Media had no intercourse whatever with the Jews who were led away to Babylon, but kept themselves unmixed and quite apart from the Judaeans, and that as they did not return with Zerubbabel and Ezra, they did not return to their native land at any later period-are, as we have shown above, untenable. Consequently the further arguments of Grant, (3) that according to Josephus (Ant. xi. 5, 2) the ten tribes were still in the land of their captivity in the first century, and according to Jerome (Comm. on the Prophets) in the fifth; and (4) that in the present day they are still in the country of the ancient Assyrians, since the Nestorians, both according to their own statement and according to the testimony of the Jews there, as Beni Yisrael, and that of the ten tribes, and are also proved to be Israelites by many of the customs and usages which they have preserved (Die Nestor. pp. 113ff.); prove nothing more than that there may still be descendants of the Israelites who were banished thither among the Jews and Nestorians living in northern Assyria by the Uramiah-lake, and by no means that the Jews living there are the unmixed descendants of the ten tribes. The statements made by the Jews lose all their importance from the fact, that Jews of other lands maintain just the same concerning themselves. And the Mosaic manners and customs of the Nestorians prove nothing more than that they are of Jewish origin. In general, the Israelites and Jews who have come into heathen lands from the time of Salmanasar and Nebuchadnezzar onwards, and have settled there, have become so mixed up with the Jews who were scattered in all quarters of the globe from the time of Alexander the Great, and more especially since the destruction of the Jewish state by the Romans, that the last traces of the old division into tribes have entirely disappeared.)

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⁸ Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
⁹ And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.
¹⁰ Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
¹¹ And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
¹² And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
¹³ He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
¹⁴ I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
¹⁵ But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
¹⁷ According to all these words, and according to all this vision, so did Nathan speak unto David.

³ That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.

¹⁵ But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee:
¹⁶ Cursed shalt thou be in the city, and cursed shalt thou be in the field.
¹⁷ Cursed shall be thy basket and thy store.
¹⁸ Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy sheep.
¹⁹ Cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out.
²⁰ The LORD shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do, until thou be destroyed, and until thou perish quickly; because of the wickedness of thy doings, whereby thou hast forsaken me.
²¹ The LORD shall make the pestilence cleave unto thee, until he have consumed thee from off the land, whither thou goest to possess it.
²² The LORD shall smite thee with a consumption, and with a fever, and with an inflammation, and with an extreme burning, and with the sword, and with blasting, and with mildew; and they shall pursue thee until thou perish.
²³ And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron.
²⁴ The LORD shall make the rain of thy land powder and dust: from heaven shall it come down upon thee, until thou be destroyed.
²⁵ The LORD shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them: and shalt be removed into all the kingdoms of the earth.
²⁶ And thy carcase shall be meat unto all fowls of the air, and unto the beasts of the earth, and no man shall fray them away.
²⁷ The LORD will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed.
²⁸ The LORD shall smite thee with madness, and blindness, and astonishment of heart:
²⁹ And thou shalt grope at noonday, as the blind gropeth in darkness, and thou shalt not prosper in thy ways: and thou shalt be only oppressed and spoiled evermore, and no man shall save thee.
³⁰ Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.
³¹ Thine ox shall be slain before thine eyes, and thou shalt not eat thereof: thine ass shall be violently taken away from before thy face, and shall not be restored to thee: thy sheep shall be given unto thine enemies, and thou shalt have none to rescue them.
³² Thy sons and thy daughters shall be given unto another people, and thine eyes shall look, and fail with longing for them all the day long: and there shall be no might in thine hand.
³³ The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway:
³⁴ So that thou shalt be mad for the sight of thine eyes which thou shalt see.
³⁵ The LORD shall smite thee in the knees, and in the legs, with a sore botch that cannot be healed, from the sole of thy foot unto the top of thy head.
³⁶ The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.
³⁷ And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.
³⁸ Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it.
³⁹ Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them.
⁴⁰ Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit.
⁴¹ Thou shalt beget sons and daughters, but thou shalt not enjoy them; for they shall go into captivity.
⁴² All thy trees and fruit of thy land shall the locust consume.
⁴³ The stranger that is within thee shall get up above thee very high; and thou shalt come down very low.
⁴⁴ He shall lend to thee, and thou shalt not lend to him: he shall be the head, and thou shalt be the tail.
⁴⁵ Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee:
⁴⁶ And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever.
⁴⁷ Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things;
⁴⁸ Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee.
⁴⁹ The LORD shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand;
⁵⁰ A nation of fierce countenance, which shall not regard the person of the old, nor shew favour to the young:
⁵¹ And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee.
⁵² And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the LORD thy God hath given thee.
⁵³ And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the LORD thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee:
⁵⁴ So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:
⁵⁵ So that he will not give to any of them of the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straitness, wherewith thine enemies shall distress thee in all thy gates.
⁵⁶ The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,
⁵⁷ And toward her young one that cometh out from between her feet, and toward her children which she shall bear: for she shall eat them for want of all things secretly in the siege and straitness, wherewith thine enemy shall distress thee in thy gates.
⁵⁸ If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD;
⁵⁹ Then the LORD will make thy plagues wonderful, and the plagues of thy seed, even great plagues, and of long continuance, and sore sicknesses, and of long continuance.
⁶⁰ Moreover he will bring upon thee all the diseases of Egypt, which thou wast afraid of; and they shall cleave unto thee.
⁶¹ Also every sickness, and every plague, which is not written in the book of this law, them will the LORD bring upon thee, until thou be destroyed.
⁶² And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the LORD thy God.
⁶³ And it shall come to pass, that as the LORD rejoiced over you to do you good, and to multiply you; so the LORD will rejoice over you to destroy you, and to bring you to nought; and ye shall be plucked from off the land whither thou goest to possess it.
⁶⁴ And the LORD shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone.
⁶⁵ And among these nations shalt thou find no ease, neither shall the sole of thy foot have rest: but the LORD shall give thee there a trembling heart, and failing of eyes, and sorrow of mind:
⁶⁶ And thy life shall hang in doubt before thee; and thou shalt fear day and night, and shalt have none assurance of thy life:
⁶⁷ In the morning thou shalt say, Would God it were even! and at even thou shalt say, Would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.
⁶⁸ And the LORD shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.

³⁵ Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the LORD.

¹⁷ And offered at the dedication of this house of God an hundred bullocks, two hundred rams, four hundred lambs; and for a sin offering for all Israel, twelve he goats, according to the number of the tribes of Israel.

⁶⁴ The whole congregation together was forty and two thousand three hundred and threescore,

⁵ And when the messengers turned back unto him, he said unto them, Why are ye now turned back?

¹ Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

¹³ I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee.

¹ Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying,
² Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah.
³ Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem.
⁴ And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.

⁷ And I will cause the captivity of Judah and the captivity of Israel to return, and will build them, as at the first.
⁸ And I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me.

³ For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
⁴ And these are the words that the LORD spake concerning Israel and concerning Judah.

¹² Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.

¹² I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.

¹ For the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers shall be joined with them, and they shall cleave to the house of Jacob.

¹¹ Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts.

¹⁹ And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead.

¹⁷ Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones.

⁴ In those days, and in that time, saith the LORD, the children of Israel shall come, they and the children of Judah together, going and weeping: they shall go, and seek the LORD their God.
⁵ They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten.

⁶ In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

¹ Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine!

²⁷ Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.

¹¹ Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.
¹² Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.

¹⁶ Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb.

⁶ And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.

¹⁵ For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger.
¹⁶ And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.

²² For the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them;
²³ Until the LORD removed Israel out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day.

¹¹ And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.

²⁰ And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.

³¹ And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

²¹ For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drave Israel from following the LORD, and made them sin a great sin.

¹⁴ And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.

¹⁹ Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.

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.

²⁰ And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.

³ But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel.

²⁷ And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab.

¹⁸ And he walked in the way of the kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife: and he did evil in the sight of the LORD.

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.

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 Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD.

¹⁷ And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

¹⁰ There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,

¹⁷ And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

³ And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;

¹⁹ And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.

³ For he built up again the high places which Hezekiah his father had destroyed; and he reared up altars for Baal, and made a grove, as did Ahab king of Israel; and worshipped all the host of heaven, and served them.

³² And he reared up an altar for Baal in the house of Baal, which he had built in Samaria.

³³ And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him.

¹⁶ And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you.

¹² And the LORD said unto me, Arise, get thee down quickly from hence; for thy people which thou hast brought forth out of Egypt have corrupted themselves; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.

⁸ They have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt.

⁴ And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.

²⁸ Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

¹⁶ And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
¹⁷ And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

³ After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

²¹ Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

²¹ They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

⁵ Thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

¹⁵ And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.

¹⁶ Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

²⁰ And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight.

¹⁹ Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.

¹³ Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
¹⁴ Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.

¹ Ye shall make you no idols nor graven image, neither rear you up a standing image, neither shall ye set up any image of stone in your land, to bow down unto it: for I am the LORD your God.

¹³ And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtoreth the abomination of the Zidonians, and for Chemosh the abomination of the Moabites, and for Milcom the abomination of the children of Ammon, did the king defile.

³ Thou shalt have no other gods before me.

¹² And he took away the sodomites out of the land, and removed all the idols that his fathers had made.

¹² For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.

¹¹ And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:

¹⁹ Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.

²³ For they also built them high places, and images, and groves, on every high hill, and under every green tree.

¹⁶ And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.

¹⁰ And they set them up images and groves in every high hill, and under every green tree:

¹⁰ Also he built towers in the desert, and digged many wells: for he had much cattle, both in the low country, and in the plains: husbandmen also, and vine dressers in the mountains, and in Carmel: for he loved husbandry.

⁵ And the LORD will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.

⁹ And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.

¹⁹ Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made.

¹² For all that do these things are an abomination unto the LORD: and because of these abominations the LORD thy God doth drive them out from before thee.

²³ Then will the LORD drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves.

²⁶ And he did very abominably in following idols, according to all things as did the Amorites, whom the LORD cast out before the children of Israel.

²⁴ And there were also sodomites in the land: and they did according to all the abominations of the nations which the LORD cast out before the children of Israel.

² And he did that which was evil in the sight of the LORD, after the abominations of the heathen, whom the LORD cast out before the children of Israel.

²² Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out.
²³ And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.

²⁶ Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:

⁴ Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God.
⁵ Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.

⁸ And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.

¹⁰ And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.

⁶ I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.
⁷ Thou shalt have none other gods before me.

² I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
³ Thou shalt have no other gods before me.

⁷ For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,
⁸ And walked in the statutes of the heathen, whom the LORD cast out from before the children of Israel, and of the kings of Israel, which they had made.
⁹ And the children of Israel did secretly those things that were not right against the LORD their God, and they built them high places in all their cities, from the tower of the watchmen to the fenced city.
¹⁰ And they set them up images and groves in every high hill, and under every green tree:
¹¹ And there they burnt incense in all the high places, as did the heathen whom the LORD carried away before them; and wrought wicked things to provoke the LORD to anger:
¹² For they served idols, whereof the LORD had said unto them, Ye shall not do this thing.
¹³ Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.
¹⁴ Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God.
¹⁵ And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the LORD had charged them, that they should not do like them.
¹⁶ And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal.
¹⁷ And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger.

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.

⁷ And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,

²⁸ And it came to pass, when Israel was strong, that they put the Canaanites to tribute, and did not utterly drive them out.

²¹ And it came to pass, because the midwives feared God, that he made them houses.

²⁴ And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

¹ And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

⁸ And it came to pass, when he had been there a long time, that Abimelech king of the Philistines looked out at a window, and saw, and, behold, Isaac was sporting with Rebekah his wife.

¹ And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,