2 Raja-raja 21:2-11

21:2 He did evil in the sight of ¹  the Lord and committed the same horrible sins practiced by the nations ²  whom the Lord drove out from before the Israelites. 21:3 He rebuilt the high places that his father Hezekiah had destroyed; he set up altars for Baal and made an Asherah pole just like King Ahab of Israel had done. He bowed down to all the stars in the sky ³  and worshiped ⁴  them. 21:4 He built altars in the Lord’s temple, about which the Lord had said, “Jerusalem will be my home.” ⁵  21:5 In the two courtyards of the Lord’s temple he built altars for all the stars in the sky. 21:6 He passed his son ⁶  through the fire ⁷  and practiced divination and omen reading. He set up a ritual pit to conjure up underworld spirits, and appointed magicians to supervise it. ⁸  He did a great amount of evil in the sight of the Lord, provoking him to anger. ⁹  21:7 He put an idol of Asherah he had made in the temple, about which the Lord had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. ¹⁰  21:8 I will not make Israel again leave the land I gave to their ancestors, ¹¹  provided that they carefully obey all I commanded them, the whole law my servant Moses ordered them to obey.” 21:9 But they did not obey, ¹²  and Manasseh misled them so that they sinned more than the nations whom the Lord had destroyed from before the Israelites.

21:10 So the Lord announced through ¹³  his servants the prophets: 21:11 “King Manasseh of Judah has committed horrible sins. ¹⁴  He has sinned more than the Amorites before him and has encouraged Judah to sin by worshiping his disgusting idols. ¹⁵ 

Keluaran 20:5

20:5 You shall not bow down to them or serve them, ¹⁶  for I, the Lord, your God, am a jealous ¹⁷  God, responding to ¹⁸  the transgression of fathers by dealing with children to the third and fourth generations ¹⁹  of those who reject me, ²⁰ 

[21:2]  ¹ tn Heb “in the eyes of.”

[21:2]  ² tn Heb “like the abominable practices of the nations.”

[21:3]  ³ sn See the note at 2 Kgs 17:16.

[21:3]  ⁴ tn Or “served.”

[21:4]  ⁵ tn Heb “In Jerusalem I will place my name.”

[21:6]  ⁶ tc The LXX has the plural “his sons” here.

[21:6]  ⁷ sn See the note at 2 Kgs 16:3.

[21:6]  ⁸ tn Heb “and he set up a ritual pit, along with conjurers.” The Hebrew אוֹב (’ov), “ritual pit,” refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַעֲלַת אוֹב (ba’alat ’ov), “owner of a ritual pit.” See H. Hoffner, “Second millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967), 385-401.

[21:6]  ⁹ tc Heb “and he multiplied doing what is evil in the eyes of the Lord, angering.” The third masculine singular pronominal suffix (“him”) has been accidentally omitted in the MT by haplography (note the vav that immediately follows).

[21:7]  ¹⁰ tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps “forever”).”

[21:8]  ¹¹ tn Heb “I will not again make the feet of Israel wander from the land which I gave to their fathers.”

[21:9]  ¹² tn Heb “listen.”

[21:10]  ¹³ tn Heb “spoke by the hand of.”

[21:11]  ¹⁴ tn Heb “these horrible sins.”

[21:11]  ¹⁵ sn See the note at 1 Kgs 15:12.

[20:5]  ¹⁶ tn The combination of these two verbs customarily refers to the worship of pagan deities (e.g., Deut 17:3: 30:17; Jer 8:2; see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research [SBT], 86). The first verb is לאֹ־תִשְׁתַּחֲוֶה (lo’ tishtakhaveh), now to be classified as a hishtaphel imperfect from חָוָה (khavah; BDB 1005 s.v. שׁחה), “to cause oneself to be low to the ground.” It is used of the true worship of God as well. The second verb is וְלֹא תָעָבְדֵם (vÿlo’ to’ovdem). The two could be taken as a hendiadys: “you will not prostrate yourself to serve them.” In an interesting side comment U. Cassuto (Exodus, 242) offers an explanation of the spelling of the second verb: he suggests that it was spelled with the qamets khatuf vowel to show contempt for pagan worship, as if their conduct does not even warrant a correct spelling of the word “serve.” Gesenius says that the forms like this are anomalous, but he wonders if they were pointed as if the verb was a Hophal with the meaning “you shall not allow yourself to be brought to worship them” (GKC 161 §60.b). But this is unlikely.

[20:5]  ¹⁷ sn The word “jealous” is the same word often translated “zeal” or “zealous.” The word describes a passionate intensity to protect or defend something that is jeopardized. The word can also have the sense of “envy,” but in that case the object is out of bounds. God’s zeal or jealousy is to protect his people or his institutions or his honor. Yahweh’s honor is bound up with the life of his people.

[20:5]  ¹⁸ tn Verses 5 and 6 are very concise, and the word פָּקַד (paqad) is difficult to translate. Often rendered “visiting,” it might here be rendered “dealing with” in a negative sense or “punishing,” but it describes positive attention in 13:19. When used of God, it essentially means that God intervenes in the lives of people for blessing or for cursing. Some would simply translate the participle here as “punishing” the children for the sins of the fathers (cf. Lev 18:25; Isa 26:21; Jer 29:32; 36:31; Hos 1:4; Amos 3:2). That is workable, but may not say enough. The verse may indicate that those who hate Yahweh and do not keep his commandments will repeat the sins their fathers committed and suffer for them. Deut 24:16 says that individuals will die for their own sins and not their father’s sins (see also Deut 7:10 and Ezek 18). It may have more to do with patterns of sin being repeated from generation to generation; if the sin and the guilt were not fully developed in the one generation, then left unchecked they would develop and continue in the next. But it may also indicate that the effects of the sins of the fathers will be experienced in the following generations, especially in the case of Israel as a national entity (U. Cassuto, Exodus, 243). God is showing here that his ethical character is displayed in how he deals with sin and righteousness, all of which he describes as giving strong motivation for loyalty to him and for avoiding idolatry. There is a justice at work in the dealings of God that is not present in the pagan world.

[20:5]  ¹⁹ tn The Hebrew word for “generations” is not found in v. 5 or 6. The numbers are short for a longer expression, which is understood as part of the description of the children already mentioned (see Deut 7:9, where “generation” [דּוֹר, dor] is present and more necessary, since “children” have not been mentioned).

[20:5]  ²⁰ tn This is an important qualification to the principle. The word rendered “reject” is often translated “hate” and carries with it the idea of defiantly rejecting and opposing God and his word. Such people are doomed to carry on the sins of their ancestors and bear guilt with them.