Ver. 42. ἔστρεψε: properly intransi- tive. Weiss takes it transitively: God turned them from one idol worship to another; but here probably means that God turned away from them, in the sense that He cared no longer for them as be- fore; so Grimm, sub v.; or that He actually changed so as to be opposed to them ; cf. Josh. xxiv. 20, Heb., so Wet
30---43. 1ος
κοντα ἐν τῇ ἐρήμωῳ, οἶκος Ἰσραήλ; 43. καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολόχ, καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν ᾿Ῥεμφάν,ὶ τοὺς τύπους
οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς: καὶ μετοικιῶ ὑμᾶς ἐπέκεινα 3
Ίνγμων ΝΔΟΕΗΡ, Vulg., Boh., Syr. Harcl., Aeth., Chrys. (so LXX, Amos v. 26), so Blass; om. BD τς, 18, Syr. Pesh., Sah., Arm., Ir., Or., Philast., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. Pepdav 1, 31, Or., Chrys.; Ρεμφαμ D, Flor., Gig., Par., Wern., Vulg., Iren., so Blass in B, and Hilg.; Pedav ΜΑΘΕ, Syrr. (P. and H.), Boh., Sah., so R.V.; Ῥομφαν S{* 3, so Tisch.; Βομφα B, so W.H., Weiss. In LXX Ραιφαν or Ρεφαν. Wendt prefers Ρομφαν or Powda.
* ewexetva; D}, Gig., Par. read επι τα µερη, so Blass in a and β, so Hilg., cf. LXX ; originality of Western reading not imposs., or emt ta pepy may have been
substituted for a phrase unique in N.T. (see also Wendt, p. 163, edit. 1899).
stein ‘‘Deus se ab iis avertit,” and cf. LXX, Isa. Ixiii. το.---παρέδωκεν, cf. Rom. i. 24, and εἴασε in xiv. 16; Ephes. iv. 19, ‘“‘oave themselves up”. ἑαυτοὺς παρέδω- καν, from the side of man.—Aatpevew τῇ στρατιᾷῷ τοῦ ovp., cf. Deut. xvii. 3, 2 Kings xvii. 16, xxi. 3, 2 Chron. xxxiil. 3, 5, Jer. viii, 2, xix. 13, a still grosser idolatry : “antiquissima idolatria, ceteris speci- osior’’ Bengel. The created host was worshipped in place of Jehovah Sabaoth, “the Lord of Hosts”. The word, though used always in the N.T. of religi- ous service, is sometimes applied to the worship of idols, as well as of the One God; cf. Rom. i. 25 (LXX, Exod. xx. 5, xxiii. 24, Ezek. xx. 32), so λατρεία is used of the worship of idols in 1 Macc. i. 43; see Trench, Synonyms, i., p. 142 ff.— ἐν βίβλῳ τῶν προφ.: here part of the Hebrew Scriptures which the Jews summed up under the title of ‘‘ the Pro- phets,” as a separate part, the other two parts being the Law and the Hagio- grapha (the Psalms, Luke xxiv. 44); or Twelve Minor Prophets which pro- bably formed one book.—My σφάγια κ.τ.λ.: a quotation from Amos v. 25-27, with little variation—the quotation in ver. 42 is really answered by the following verse. The question does not mean literally that no sacrifices were ever offered in the wilderness, which would be directly contrary to such pas- sages as Exod. xxiv. 4, Num. vii.9. The sacrifices no doubt were offered, but how could they have been real and effectual and acceptable to God while in their hearts the people’s affections were far from Him, and were given to idol deities? µή, expecting a negative an- swer = num (see Zockler’s note, in Joco).—olxos: nominative for vocative, as often, as if in apposition to the ἡμεῖς contained in mpoonvéyxare (Blass), Some emphasise pot = mihi soli, or
suppose with Nésgen that the question is ironical.
Ver. 43. The answer of God to His own question: καί should be explained “ye actually took up” (‘yea,” R.V., in Amos ν. 26); ἀνελάβετε, ‘ye took up,” i.é., to carry in procession from one halt- ing place toanother. τὴν σκηνὴν, properly
σκηνή = Ὠ50, which has sometimes
been explained as the tent or tabernacle made by the idolatrous Israelites in honour of an idol, like the tabernacle of the covenant in honour of Jehovah, but Κ.Υ. renders “' Siccuth your king” (mar- gin, “the tabernacle of your king”’), Amos v. 26, see below.—rot Μολόχ: 5