11 21<\/strong>. The infidelities of Judah with Assyria, Babylon and Egypt<\/p>\n 11<\/strong>. On the greater excesses of Judah cf. Eze 16:47<\/span>; Eze 16:51<\/span>; Jer 3:8<\/span>; Jer 3:11<\/span>.<\/p>\n The idolatries of Manassehs reign exceeded all that had gone before either in Israel or in Judah 2 Kings 21:1-16<\/span>; 2Ch 33:1-10<\/span>.<\/P><\/p>\n Aholibah; <\/B>Judah, yet two tribes. <\/P> Saw this; <\/B>both the sins and punishments of the kingdom of Israel, which should have been her admonition. <\/P> She was more corrupt, <\/B>ran more violently into both friendship, confederacies, and idolatries with the Assyrians, <\/P> than her sister, Samaria; <\/B>Jerusalem had more idols in it, and more abominable idolatry, than any we read of in Samaria that, at present, I can remember. <\/P> <\/p>\n 11.<\/B> Judah, the southern kingdom,though having the “warning” (see on Eze23:10<\/span>) of the northern kingdom before her eyes, instead ofprofiting by it, went to even greater lengths in corruption thanIsrael. Her greater spiritual privileges made her guilt the greater(Eze 16:47<\/span>; Eze 16:51<\/span>;Jer 3:11<\/span>).<\/P><\/p>\n And when her sister Aholibah saw this<\/strong>,…. The two tribes of Judah and Benjamin, when, they saw the idolatries the ten tribes fell into, and the destruction which came upon them for the same; instead of receiving instruction, and taking caution by all this,<\/p>\n she was more corrupt in her inordinate love than she<\/strong>; in courting the friendship, alliance, and help of their Heathen neighbours:<\/p>\n and in her whoredoms more than her sister in her whoredoms<\/strong>; guilty of more idolatries than the ten tribes, as in the times of Manasseh; see Jer 2:28<\/span>.<\/p>\n Whoredom of Judah<\/p>\n Eze 23:11<\/span>. And her sister Oholibah saw it, and carried on her coquetry still more wantonly than she had done, and her whoredom more than the whoredom of her sister. <\/em> Eze 23:12<\/span>. She was inflamed with lust towards the sons of Asshur, governors and officers, standing near, clothed in perfect beauty, horsemen riding upon horses, choice men of good deportment. <\/em> Eze 23:13<\/span>. And I saw that she had defiled herself; they both went one way. <\/em> Eze 23:14<\/span>. And she carried her whoredom still further; she saw men engraved upon the wall, figures of Chaldeans engraved with red ochre, <\/em> Eze 23:15<\/span>. Girded about the hips with girdles, with overhanging caps upon their heads, all of them knights in appearance, resembling the sons of Babel, the land of whose birth is Chaldea: <\/em> Eze 23:16<\/span>. And she was inflamed with lust toward them, when her eyes saw them, and sent messengers to them to Chaldea. <\/em> Eze 23:17<\/span>. Then the sons of Babylon came to her to the bed of love, and defiled her with their whoredom; and when she had defiled herself with them, her soul tore itself away from them. <\/em> Eze 23:18<\/span>. And when she uncovered her whoredom, and uncovered her nakedness, my soul tore itself away from her, as my soul had torn itself away from her sister. <\/em> Eze 23:19<\/span>. And she increased her whoredom, so that she remembered the days of her youth, when she played the harlot in the land of Egypt. <\/em> Eze 23:20<\/span>. And she burned toward their paramours, who have members like asses and heat like horses. <\/em> Eze 23:21<\/span>. Thou lookest after the lewdness of thy youth, when they of Egypt handled thy bosom because of thy virgin breasts.<\/em> – The train of thought in these verses is the following: – Judah went much further than Samaria. It not only indulged in sinful intercourse with Assyria, which led on to idolatry as the latter had done, but it also allowed itself to be led astray by the splendour of Chaldea, to form alliances with that imperial power, and to defile itself with her idolatry. And when it became tired of the Chaldeans, it formed impure connections with the Egyptians, as it had done once before during its sojourn in Egypt. The description of the Assyrians in Eze 23:12<\/span> coincides with that in Eze 23:5<\/span> and Eze 23:6<\/span>, except that some of the predicates are placed in a different order, and is substituted for . The former expression, which occurs again in Eze 38:4<\/span>, must really mean the same as ‘ . But it does not follow from this that signifies purple, as Hitzig maintains. The true meaning is perfection; and when used of the clothing, it signifies perfect beauty. The Septuagint rendering, , with a beautiful border – more especially a variegated one – merely expresses the sense, but not the actual meaning of . The Chaldee rendering is , perfecte induti <\/em>. – There is great obscurity in the statement in Eze 23:14<\/span> as to the way in which Judah was seduced to cultivate intercourse with the Chaldeans. She saw men engraved or drawn upon the wall ( , a participle Pual<\/em> of , engraved work, or sculpture). These figures were pictures of Chaldeans, engraved (drawn) with , red ochre, a bright-red colour. , an adjective form , wearing a girdle. , coloured cloth, from , to colour; here, according to the context, variegated head-bands or turbans. , the overhanging, used here of the cap. The reference is to the tiarae tinctae <\/em> (Vulgate), the lofty turbans or caps, as they are to be seen upon the monuments of ancient Nineveh. , not chariot-warriors, but knights: “ tristatae <\/em>, the name of the second grade after the regal dignity” (Jerome. See the comm. on Exo 14:7<\/span> and 2Sa 23:8<\/span>).<\/p>\n The description of these engravings answers perfectly to the sculptures upon the inner walls of the Assyrian palaces in the monuments of Nimrud, Khorsabad, and Kouyunjik (see Layard’s Nineveh and its Remains<\/em>, and Vaux, Nineveh and Persepolis<\/em>). The pictures of the Chaldeans are not mythological figures (Hvernick), but sculptures depicting war-scenes, triumphal processions of Chaldean rulers and warriors, with which the Assyrian palaces were adorned. We have not to look for these sculptures in Jerusalem or Palestine. This cannot be inferred from Eze 8:10<\/span>, as Hvernick supposes; nor established by Hitzig’s argument, that the woman must have been in circumstances to see such pictures. The intercourse between Palestine and Nineveh, which was carried on even in Jonah’s time, was quite sufficient to render it possible for the pictures to be seen. When Israelites travelled to Nineveh, and saw the palaces there, they could easily make the people acquainted with the glory of Nineveh by the accounts they would give on their return. It is no reply to this, to state that the woman does not send ambassadors till afterwards (Eze 23:16<\/span>), as Hitzig argues; for Judah sent ambassadors to Chaldea not to view the glories of Assyria, but to form alliances with the Chaldeans, or to sue for their favour. Such an embassy, for example, was sent to Babylon by Zedekiah (Jer 29:3<\/span>); and there is no doubt that in v. 16 b<\/em> Ezekiel has this in his mind. Others may have preceded this, concerning which the books of Kings and Chronicles are just as silent as they are concerning that of Zedekiah. The thought in these verses is therefore the following: – The acquaintance made by Israel (Judah) with the imperial splendour of the Chaldeans, as exhibited in the sculptures of their palaces, incited Judah to cultivate political and mercantile intercourse with this imperial power, which led to its becoming entangled in the heathen ways and idolatry of the Chaldeans. The Chaldeans themselves came and laid the foundation for an intercourse which led to the pollution of Judah with heathenism, and afterwards filled it with disgust, because it was brought thereby into dependence upon the Chaldeans. The consequence of all this was, that the Lord became tired of Judah (Eze 23:17<\/span>, Eze 23:18<\/span>). For instead of returning to the Lord, Judah turned to the other power of the world, namely, to Egypt; and in the time of Zedekiah renewed its ancient coquetry with that nation (Eze 23:19-21<\/span> compared with Eze 23:8<\/span>). The form in Eze 23:20<\/span>, which the Keri<\/em> also gives in Eze 23:18<\/span>, has taken ah<\/em> as a feminine termination (not the cohortative ah<\/em>), like in Pro 1:20<\/span>; Pro 8:1<\/span> (vid., Delitzsch, Comm. on Job<\/em>, en loc.). are scorta mascula <\/em> (here (Kimchi) – a drastically sarcastic epithet applied to the sarisim <\/em>, the eunuchs, or courtiers. The figurative epithet answers to the licentious character of the Egyptian idolatry. The sexual heat both of horses and asses is referred to by Aristotle, Hist. anim<\/em>. vi. 22, and Columella, de re rust<\/em>. vi. 27; and that of the horse has already been applied to the idolatry of the people by Jeremiah (vid., Jer 5:8<\/span>). , as in Eze 16:26<\/span>. (Eze 23:21<\/span>), to look about for anything, i.e., to search for it; not to miss it, as Hvernick imagines.<\/p>\n The Sins of Samaria and Jerusalem.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 591.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 11 And when her sister Aholibah saw this,<\/I> she was more corrupt in her inordinate love than she, and in her whoredoms more than her sister in her<\/I> whoredoms. 12 She doted upon the Assyrians her<\/I> neighbours, captains and rulers clothed most gorgeously, horsemen riding upon horses, all of them desirable young men. 13 Then I saw that she was defiled, that<\/I> they took<\/I> both one way, 14 And that<\/I> she increased her whoredoms: for when she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, 15 Girded with girdles upon their loins, exceeding in dyed attire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity: 16 And as soon as she saw them with her eyes, she doted upon them, and sent messengers unto them into Chaldea. 17 And the Babylonians came to her into the bed of love, and they defiled her with their whoredom, and she was polluted with them, and her mind was alienated from them. 18 So she discovered her whoredoms, and discovered her nakedness: then my mind was alienated from her, like as my mind was alienated from her sister. 19 Yet she multiplied her whoredoms, in calling to remembrance the days of her youth, wherein she had played the harlot in the land of Egypt. 20 For she doted upon their paramours, whose flesh is as<\/I> the flesh of asses, and whose issue is like<\/I> the issue of horses. 21 Thus thou calledst to remembrance the lewdness of thy youth, in bruising thy teats by the Egyptians for the paps of thy youth.<\/P> The prophet Hosea, in his time, observed that the two tribes retained their integrity, in a great measure, when the ten tribes had apostatized (Hos. xi. 12<\/span>, Ephraim indeed compasses me about with lies, but Judah yet rules with God and is faithful with the saints;<\/I> and this was justly expected from them: Hos. iv. 15<\/span>, Though thou Israel play the harlot, yet let not Judah offend<\/I>); but this lasted not long. By some unhappy matches made between the house of David and the house of Ahab the worship of Baal had been brought into the kingdom of Judah, but had been by the reforming kings worked out again; and at the time of the captivity of the ten tribes, which was in the reign of Hezekiah, things were in a good posture: but it lasted not long. In the reign of Manasseh, soon after the kingdom of Judah had seen the destruction of the kingdom of Israel, they became more corrupt than Israel had been in their inordinate love of idols, v.<\/I><\/span> 11<\/span>. Instead of being made better by the warning which that destruction gave them, they were made worse by it, as if they were displeased because the Lord had made that breach upon Israel,<\/I> and for that reason became disaffected to him and to his service. Instead of being made to stand in awe of him as a jealous God,<\/I> they therefore grew strange to him, and liked those gods better that would admit of partners with them. Note, Those may justly expect God’s judgments upon themselves who do not take warning by his judgments upon others, who see in others what is the end of sin and yet continue to make a light matter of it. But it is bad indeed with those who are made worse by that which should make them better, and have their lusts irritated and exasperated by that which was designed to suppress and subdue them. Jerusalem grew worse in her whoredoms<\/I> than her sister Samaria had been in her whoredoms.<\/I> This was observed before (ch.<\/I><\/span> xvi. 51<\/span>), Neither has Samaria committed half of thy sins.<\/I><\/P> I. Jerusalem, that had been a faithful city, became a harlot,<\/I> Isa. i. 21<\/I><\/span>. She also doted upon the Assyrians<\/I> (v.<\/I><\/span> 12<\/span>), joined in league with them, joined in worship with them, grew to be in love with their captains and rulers,<\/I> and cried them up as finer and more accomplished gentlemen than any that ever the land of Israel produced. “See how richly, how neatly, they are dressed, clothed most gorgeously;<\/I> how well they sit a horse; they are horsemen riding on horses;<\/I> how charmingly they look, all of them desirable young men.<\/I>” And thus they grew to affect every thing that was foreign and to despise their own nation; and even the religion of it was mean and homely, and not to be compared with the curiosity and gaiety of the heathen temples. Thus she increased her whoredoms;<\/I> she fell in love, fell in league, with the Chaldeans. Hezekiah himself was faulty this way when he was proud of the court which the king of Babylon made to him and complimented his ambassadors with the sight of all his treasures, Isa. xxxix. 2<\/span>. And the humour increased (v.<\/I><\/span> 14<\/span>); she doted upon the pictures of the Babylonian captains (Eze 23:15<\/span>; Eze 23:16<\/span>), joined in alliance with that kingdom, invited them to come and settle in Jerusalem, that they might refine the genius of the Jewish nation and make it more polite; nay, they sent for patterns of their images, altars, and temples, and made use of them in their worship. Thus was she polluted with her whoredoms<\/I> (v.<\/I><\/span> 17<\/span>), and thereby she discovered her own whoredom<\/I> (v.<\/I><\/span> 18<\/span>), her own strong inclination to idolatry. And when she had had enough of the Chaldeans, and grew tired of them and disposed to break her league with them, as Jehoiakim and Zedekiah did, her mind being alienated from them,<\/I> she courted the Egyptians, doted upon their paramours<\/I> (v.<\/I><\/span> 20<\/span>), would come into an alliance with them, and, to strengthen the alliance, would join with them in their idolatries and then depend upon them to be their protectors from all other nations; for so wise, so rich, so strong, was the Egyptian nation, and came to such perfection in idolatry, that there was no nation now which they could take such satisfaction in as in Egypt. Thus they called to remembrance the days of their youth<\/I> (v.<\/I><\/span> 19<\/span>), the lewdness of their youth,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. 1. They pleased themselves with the remembrance of it. When they began to set their affections upon Egypt, they encouraged themselves to put a confidence in that kingdom, because of the old acquaintance they had with it, as if they still retained the gust and relish of the leeks and onions<\/I> they ate there, or rather of the idolatrous worship they learned there, and brought up with them thence. When they began an acquaintance with Egypt they remembered how merrily their fathers worshipped the golden calf, what music and dancing they had at that sport, which they learned in Egypt; and they hoped they should now have a fair pretence to come to that again. Thus she multiplied her whoredoms,<\/I> repeated her former whoredoms, and encouraged herself to close with present temptations, by calling to remembrance the days of her youth.<\/I> Note, Those who, instead of reflecting upon their former sins with sorrow and shame, reflect upon them with pleasure and pride, contract new guilt thereby, strengthen their own corruptions, and in effect bid defiance to repentance. This is returning with the dog to his vomit.<\/I> 2. They called it God’s remembrance,<\/I> and provoked him to remember it against them. God had said indeed that he would reckon with them for the golden calf,<\/I> that idol of Egypt<\/I> (Exod. xxxii. 34<\/span>); but such was his patience that he seemed to have forgotten it till they, by their league now with the Egyptians against the Chaldeans, did, as it were, put him in mind of it; and in the day when he visits he will now,<\/I> as he has said, visit for that.<\/I> It is very observable how this adulteress changes her lovers: she dotes first on the Assyrians; then she thought the Chaldeans finer and courted them; after a while her mind was alienated from them, and she thought the Egyptians more powerful (v.<\/I><\/span> 20<\/span>) and she must contract an intimacy with them. This shows the folly, (1.) Of fleshly lusts; when they are indulged they grow humoursome and fickle, are soon surfeited but never satisfied; they must have variety, and what is loved one day is loathed the next. Unius adulterium matrimonium vocant–One adultery is called marriage,<\/I> as Seneca observes. (2.) Of idolatry. Those who think one God too little will not think a hundred sufficient, but will still be for trying more, as finding all insufficient. (3.) Of seeking to creatures for help; we go from one to another, but are disappointed in them all, and can never rest till we have made the God of Israel our help.<\/P> II. The faithful God justly gives a bill of divorce to this now faithless city, that has become a harlot.<\/I> His jealousy soon discovered her lewdness (v.<\/I><\/span> 13<\/span>): I saw that she was defiled,<\/I> that she was debauched, and saw which way her inclination was, that the two sisters both took one way,<\/I> and that Jerusalem grew worse than Samaria. For, if we stretch out our hand to a strange god, will not God search this out?<\/I> No doubt he will; and when he has found it can he be pleased with it? No (v.<\/I><\/span> 18<\/span>): Then my mind was alienated from her, as it was from her sister.<\/I> How could the pure and holy God any longer take delight in such a lewd generation? Note, Sin alienates God’s mind from the sinner, and justly, for it is the alienation of the sinner’s mind from God; but woe, and a thousand woes, to those from whom God’s mind is alienated; for whom he turns from he will turn against.<\/P> <\/p>\n SINS OF AHOLIBAH OR JUDAH’S INGRATITUDE<\/strong><\/p>\n Verses 11-21:<\/strong><\/p>\n Verse 11 begins <\/strong>a description of the spiritual adultery of Judah by consorting with Assyria in sins more numerous and base than those of Aholah, or Samaria her sister. She corrupted herself in sinful intercourse with Assyria and her idols and entered into alliance with her. She went further by also forming impure connections with Egypt as she had done before in her sojourns there, making her guilt greater, Jer 3:11<\/span>.<\/p>\n Verse 12 recounts <\/strong>that Aholibah (Judah), like her adulterous sister Aholah (Samaria) before her, beheld the Assyrian uniformed men in gorgeous robes, coveted lustful relations with them. The Assyrians wore the finery of the Orient, fabricated in their cavalry garments, a thing that flattered them in the eyes of Aholibah, v. 6, 23. This led to the eventual idolatrous coalition with Syrian idolatry, as described 2Ki 16:7-9<\/span>. Her robes were similar to those lovers wore when visiting their mistresses.<\/p>\n Verses 13, 14 recounts <\/strong>that the Lord observed both sisters Aholah and Aholibah (Samaria and Judah) defiled in one way or course of conduct, in forsaking God. Judah, like Samaria before her, increased the number and tempo of her idolatrous defilements and whoredoms with the Assyrians. She beheld or gazed upon the gorgeously robed horsemen, portrayed upon the wall, perhaps brought to the royal place of Judah in Jerusalem, and hung there. The portrayals were in vermilion, as pictures of warriors in battle array, enticements to the people of rebellious Judah, Jer 22:14<\/span>; Jer 50:2<\/span>.<\/p>\n Verse 15 describes <\/strong>these princes and warriors of Chaldea as wearing lofty turbans (high turbans) in dyed (colorful) attire upon their heads, varying according to their ranks. Such may yet be seen on the monuments of ancient Nineveh, from Nimrod’s kingdom, the nativity center of these soldiers and horsemen of the Babylonians, or “moon worshipers,” Gen 10:10<\/span>.<\/p>\n Verse 16, 17 explain <\/strong>that “as soon as she” Aholibah or Judah, saw them she “doted upon them,” or flaunted herself lustfully upon them, sending messenger-love-notes to them into Chaldea, as recounted 2Ki 24:1<\/span>. They responded to her lust-longing overtures and “came to her into the bed of love and they defiled her with their whoredoms.” It is added that she “was polluted with them and her mind was alienated or turned away from them,” Gen 3:6<\/span>; Gen 39:7<\/span>; Psa 119:37<\/span>, Pro 6:25<\/span>.<\/p>\n Verse 18 concludes <\/strong>that because she had so wantonly given herself in abandon to nakedness in whoredoms with the idolatrous Chaldeans, God Himself was alienated from her, to have no identity of sanction for her deeds, even as He had from Samaria, her sister, Jer 6:8<\/span>; Deu 32:19<\/span>; Psa 78:59<\/span>; Zec 11:8<\/span>.<\/p>\n Verse 19 describes <\/strong>Judah or Aholibah as becoming lustfully disgusted and abhorrent of the Assyrian lovers and love-gods; And with sinful, roving mind instead of repentance, she longed for her youthful days, and prostitute lovers of Egypt, where she began her role of harlotry, 2Ki 23:29-35<\/span>; See also Amo 6:8<\/span>.<\/p>\n Verse 20 continues <\/strong>an explanation of her continuing sins. She “doted upon their paramours,” threw herself lustfully toward the soldiers and princes of Egypt, saying “I’m available, “bring me your gods and I’ll give myself to you in naked abandon before them. Though their “flesh is as the flesh of asses, and their issue is like the issue of horses.” This alludes to a licentious and lecherous state of barnyard morals and jungle ethics to which the Egyptians turned and to which Judah or Aholibah offered herself, Eze 16:26<\/span>; Lev 20:2<\/span>.<\/p>\n Verse 21 charges <\/strong>that “thus” or just like this, Judah had called to remembrance the lewdness of her youthful years down in Egypt. There she had Willfully given up her virginity by the “bruising of her teats,” in cohabiting with the Egyptians. She fell in sex orgies before their idol gods. Her ingratitude for all the goodness of the Living God in delivering her from that early oppression, sustaining her in her wilderness journey, planting her in a pleasant homeland of her own, and giving her an holy temple, was too much for God to tolerate further, Psa 7:11-12<\/span>; Pro 1:31<\/span>; Jer 11:14<\/span>; Jer 14:11-17<\/span>.<\/p>\n (Eze. 23:11-21<\/span>.)<\/p>\n EXEGETICAL NOTES.The spiritual adultery of Judah with Assyria, in which she surpasses Samaria in her iniquity.<\/p>\n Eze. 23:11<\/span>. She was more corrupt in her inordinate love.<\/strong> Judah went much further than Samaria. It not only indulged in sinful intercourse with Assyria, which led on to idolatry as the latter had done, but it also allowed itself to be led astray by the splendour of Chaldea to form alliances with that imperial power, and to defile itself with her idolatry. And when it became tired of the Chaldeans it formed impure connections with the Egyptians as it had done once before during its sojourn in Egypt (Keil<\/em>).<\/p>\n Eze. 23:12<\/span>. Doted upon the Assyrians, her neighbours.<\/strong> The reference here is to the application made by Ahaz to Tiglath-pileser for his assistance against the Syrians and Israelites (recorded 2Ki. 16:7-9<\/span>), which led to the idolatrous transaction at Damascus, and the introduction of the Syrian idolatry into Jerusalem (2Ch. 28:16<\/span>) (Henderson<\/em>). Clothed most gorgeously<\/strong>. The word means perfection,<\/em> and the thought intended is, perfect beauty of clothing. The costume of the Assyrian cavalry may be seen in the sculptures brought by Layard from Nineveh, which display all the magnificence of Oriental finery (Henderson)<\/em>.<\/p>\n Eze. 23:14<\/span>. She saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion.<\/strong> In regard to the Chaldeans, the relation to them was brought about by means of likenesses,<\/em> which Judah saw. The word means, something engraven<\/em> or sketched, painted<\/em>. These were, probably, coloured bas-reliefs, in vermilion, which would be all the more appropriate for warriors. The representation here may probably be the mere drapery of the thought, that the bare report of the military prowess of the Chaldeans had inflamed the imagination and the senses of Judah. Owing to the undeniable intercourse between nations in the Old World, which certainly obtained between Palestine and Babylon, it is not in itself unimaginable that such wall-pictures of representatives of foreign nations may have existed in the royal palaces of Judah.(Lange)<\/em>.<\/p>\n Eze. 23:15<\/span>. Exceeding in dyed attire upon their heads.<\/strong> The reference is to the lofty turbans, such as may be seen on the monuments of ancient Nineveh.<\/p>\n Eze. 23:18<\/span>. My mind was alienated from her<\/strong>. The thought in these verses (Eze. 23:16-18<\/span>) is the following:the acquaintance made by Israel (Judah) with the imperial splendour of the Chaldeans, as exhibited in the sculptures of their palaces, incited Judah to cultivate political and mercantile intercourse with this imperial power, which led to its becoming entangled in the heathen ways and idolatry of the Chaldeans. The Chaldeans themselves came and laid the foundation for an intercourse which led to the pollution of Judah with heathenism, and afterwards filled it with disgust, because it was brought thereby into dependence upon the Chaldeans. The consequence of all this was, that the Lord became tired of Judah. For instead of returning to the Lord, Judah turned to the other power of the world, namely, to Egypt; and in the time of Zedekiah renewed its ancient coquetry with that nation. (Keil<\/em>).<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n