5<\/strong>. Ashtoreth the goddess of the Zidonians<\/em> ] Ashtoreth was the chief female divinity of the Phnicians, as Baal was their chief male deity. As Baal has been identified with the sun, so Ashtoreth has by some been thought to be the moon. Recent investigations have however connected the name of Ashtoreth with the planet Venus, and by some it is thought that the name was applied in some parts of the Phnician settlements to Venus, in others to the moon. Ashtoreth is identified with the Greek , and the name of an ancient city (Gen 14:5<\/span>) Ashteroth-Karnaim<\/em>, i.e. Ashteroth of the two horns, seems to point to the crescent moon. This is accepted by Milton ( Par. L<\/em>. I. 438).<\/p>\n ‘Ashtoreth, whom the Phnicians called<\/p>\n Astart, queen of heaven, with crescent horns<\/p>\n To whose bright image, nightly by the moon<\/p>\n Sidonian virgins paid their vows and songs.’<\/p>\n The worship of Ashtoreth was very widespread, as might be expected from the wide commercial relations, and distant colonies, of the Phnicians. Why Ashtoreth is here named ‘goddess’ while the other deities are called ‘abominations’ may be due to the greater intercourse between Sidon and the Holy Land than existed with other countries. The Phnician workmen at the Temple had perhaps caused the Israelites to become more accustomed to the name and worship of Ashtoreth.<\/p>\n Milcom the abomination of the Ammonites<\/em> ] This is the same divinity who is called below (1Ki 11:7<\/span>) Molech, and in Zep 1:5<\/span> Malcham. Molech was a fire god, and was worshipped with human sacrifices. The root of the word is the same as that of the Hebrew word for ‘king.’ Hence some think ‘their king’ in 2Sa 12:30<\/span> means Molech, the god of the Ammonites. There are numerous allusions in the Old Test. to the worship of this god, the phrase most common being ‘to make their children to pass through the fire to Molech.’ See 2Ki 23:10<\/span>; 2Ki 23:13<\/span>. Some have explained this not as actual burning of the children to death, but as a passing of them between two fires for an ordeal of purification. But in 2Ch 28:3<\/span> it is said of Ahaz, ‘He burnt incense in the valley of the son of Hinnom, and burnt<\/em> his children in the fire, after the abominations of the nations whom Jehovah had driven out.’ And the actual burning of the children thus offered is alluded to very plainly in Jer 7:31<\/span>, ‘They have built the high places of Tophet, to burn<\/em> their sons and their daughters in the fire.’ The tradition is that the statue of Molech was of brass and the hands so arranged that the victim slipped from them into a fire which burnt underneath. It may be because there were no such sacrifices offered to Ashtoreth, that she is not spoken of as ‘an abomination.’<\/p>\n Went after – <\/B>This expression is common in the Pentateuch, and always signifies actual idolatry (see Deu 11:28<\/span>; Deu 13:2<\/span>; Deu 28:14<\/span>, etc.).<\/P> For Ashtoreth, or Astarte, the goddess of the Zidonians, see Exo 34:13<\/span>, note; Deu 16:21<\/span>, note. On the tomb of a Phoenician king, discovered in 1855, on the site of Sidon, mention is made of a temple of Astarte there, which the monarch built or restored; and his mother is said to have been a priestess of the goddess.<\/P> Milcom or Molech 1Ki 11:7<\/span> are variants of the term ordinarily used for king among the Semitic races of Western Asia, which appears in melkarth (Phoenic.), Abimelech (Hebrew), Andrammelek (Assyrian), Abd-ul-malik (Arabic), etc. On the character and worship of Molech, see Lev 20:2-5<\/span> note.<\/P> <\/p>\n Solomon went after Ashtoreth, <\/B>in manner explained in the former verse. Milcom<\/I>, called also Molech<\/I>; of which see Lev 18:21<\/span>; 2Ki 23:10<\/span>. <\/P> <\/p>\n 5-7. Ashtoreth<\/B>Astarte, <\/P> Milcom<\/B>Molech, <\/P> and Chemosh<\/B>He builtaltars for these three; but, although he is described (1Ki11:8<\/span>) as doing the same for “all his strange wives,”there is no evidence that they had idols distinct from these; andthere is no trace whatever of Egyptian idolatry.<\/P><\/p>\n And Solomon went after Ashtoreth the goddess of the Zidonians<\/strong>,…. Enticed by the Zidonian women, or woman, he had, 1Ki 11:1<\/span>. According to the Phoenician histories i, Solomon married a daughter of Hiram, king of Tyre and Zidon; so Clemens of Alexandria says k, that Hiram gave his daughter to Solomon; Ashtoreth is Astarte, the same with the Venus of the Greeks, so Suidas l; and Lucian m expressly says, the Sidonians had a temple, said by them to belong to Astarte, which he takes to be the moon; and both Venus and Juno signify the same planet; [See comments on Jud 2:13]<\/span><\/p>\n and after Milcom the abomination of the Amnonites<\/strong>; the same with Molech, 1Ki 11:7<\/span>.<\/p>\n [See comments on Le 18:21]<\/span>.<\/p>\n [See comments on Am 1:13]<\/span>. After this he was drawn by his Ammonitish wife, or wives, 1Ki 11:1<\/span>, though the Jewish writers think he did not worship these idols, but suffered his wives to do it, and connived at it, which was his sin; so Ben Gersom and Abarbinel.<\/p>\n i Apud Tatian. contr. Graecos, p. 171. k Stromat. l. 1. p. 325. l In voce . m De Dea Syria.<\/p>\n (5) Ashtoreth<\/strong> (or, Astarte<\/em>).The goddess of the Zidonians, and possibly the Hittites, corresponding to Baal, the great Tyrian god, and representing the receptive and productive, as Baal the active and originative, power in Nature. As usual in all phases of Natureworship, Ashtoreth is variously represented, sometimes by the moon, sometimes by the planet Venus (like the Assyrian Ishtar<\/em>, which seems a form of the same name)in either case regarded as the queen of heaven. (See Jer. 44:17<\/span>; Jer. 44:25<\/span>). There seems, indeed, some reason to believe that the name itself is derived from a root which is found both in Syriac and Persian, and which became aster<\/em> in the Greek and astrum<\/em> in Latin, and has thence passed into modern European languages, signifying a star, or luminary of heaven. With this agrees the ancient name, Ashterth-Karnam<\/em> (or, the horned Ashteroth)of a city in Bashan (Gen. 14:5<\/span>; Deu. 1:4<\/span>; Jos. 13:12<\/span>). This place is the first in which the name Ashtoreth is used in the singular number, and expressly limited to the goddess of the Ziaonians. In the earlier history we hear not unfrequently of the worship of the Ashtaroth, that is, of the Ashtoreths, found with the like plural Baalim, as prevalent in Canaan, and adopted by Israel in evil times (see Jdg. 2:13<\/span>; Jdg. 10:6<\/span>; 1Sa. 7:3<\/span>; 1Sa. 12:10<\/span>; 1Sa. 31:10<\/span>); and the worship of the Asherah<\/em> (rendered groves in the Authorised version), may perhaps refer to emblems of Astarte. In these cases, however, it seems not unlikely that the phrase, Baalim and Ashtaroth, may be used generally of the gods and goddesses of various kinds of idolatry. The worship of the Tyrian Ashtoreth, as might be supposed from the idea which she was supposed to represent, was one of chartered license and impurity.<\/p>\n Milcom, the abomination of the Ammonites.<\/strong>The name Milcom<\/em> (like the Malcham<\/em> of Jer. 49:1<\/span>; Jer. 49:3<\/span>) is probably only a variety of the well-known Molech<\/em>, which is actually used for it in 1Ki. 11:7<\/span>. The name Molech (though here connected expressly with the Ammonite idolatry) is a general title, signifying only king (as Baal signifies lord), and might be applied to the supreme god of any idolatrous system. Thus the worship of Molech, with its horrible sacrifice of children passing through the fire, is forbidden in Lev. 18:21<\/span>; Lev. 20:2<\/span>, evidently as prevailing among the Canaanite races (comp. Psa. 106:37-38<\/span>). Again, we know historically that similar sacrifice of children, by the same horrible rite, was practised by the Carthaginians in times of great national calamitythe god being in that case identified with Saturn, the star of malign influence. By comparison of Jer. 7:31<\/span>; Jer. 19:5-6<\/span>, it is very evident that this human sacrifice to Molech is also called a burnt-offering to Baal; and if Molech was the fire-god, and Baal the sun-god, the two deities might easily be regarded as cognate, if not identical. It is notable that, in this place, while Ashtoreth is mentioned, there is no reference to any worship of the Phnician Baal as such; possibly the Ammonite Molech-worship may have occupied its place. In any case, as the worship of Ashtoreth was stained with impurity, so the Molech-worship was marked by the other foul pollution of the sacrifice of human blood.<\/p>\n Chemosh, the abomination of the Moabites.<\/strong>The name Chemosh<\/em> probably means the Conqueror, or Subjugator, and indicates a god of battles. He is again and again described as the god of the Moabites who are called the people of Chemosh (see Num. 21:29<\/span>; Jer. 48:7<\/span>; Jer. 48:13<\/span>; Jer. 48:46<\/span>); and the Moabite Stone speaks of the slain in war as an offering to Chemosh, and even refers to a deity, Ashtar-Chemosh, which looks like a conjunction of Chemosh, like Baal, with Ashtoreth. In Jdg. 11:24<\/span>, Jephthah refers to Chemosh as the god of the Ammonite king, an expression which may indicate a temporary supremacy of Moab over Ammon at that time, through which the name Chemosh superseded the name Milcom as descriptive of the Supreme Power. In the history, moreover, of the Moabite war against Jehoram (2Ki. 3:26-27<\/span>) it seems that to Chemosh, as to Molech, human sacrifice was offered.<\/p>\n Probably, in actual practice the various worships of the Tyrians and Canaanites, the Ammonites and the Moabites might run into each other. Unlike the awful and exclusive reverence to the Lord Jehovah, the devotion of polytheistic systems readily welcomes strange gods into its Pantheon. Polytheism is also apt to pass into what has been called Henotheism, in which, of many gods each is for the moment worshipped, as if he stood alone, and concentrated in himself the whole attributes of deity. The generality and similarity of meaning in the names, Baal (lord), Molech (king), and Chemosh (conqueror), seem to point in this direction. Still, these worships are described as taking, in Jerusalem, distinct forms and habitations, which continued till the days of Josiah (2Ki. 23:13<\/span>), no doubt disused and condemned in days of religious faithfulness, such as those of Jehoshapliat and Hezekiah, but revived, and associated with newer idolatries, in days of apostasy.<\/p>\n 5<\/strong>. <\/strong> Went after <\/strong> This expression seems to show that Solomon was actually guilty of idolatry. Compare Deu 11:28<\/span>; Deu 13:2<\/span>; Deu 28:14<\/span>. Yet the exact extent to which he went into idolatry is left uncertain. He probably never so far apostatized as to forget Jehovah, and neglect the ordinary service of the temple. <\/p>\n Ashtoreth <\/strong> See on Jdg 2:13<\/span>. <\/p>\n Milcom <\/strong> Called also Molech, <\/em> (1Ki 11:7<\/span>\ud83d\ude09 and Moloch. Amo 5:26<\/span><\/em>. The fire god of the Ammonites, an abomination, particularly in that he was worshipped by the offering of human sacrifices. See on Lev 18:21<\/span>.<\/p>\n Some have distinguished Milcom and Molech as two different deities, chiefly because of the difference in the names and because they seem, in 2Ki 23:10<\/span>; 2Ki 23:13<\/span>, to have been worshipped at two different places, the Mount of Olives and the Valley of Hinnom. But the similarity of the names, both from the same Hebrews root, ( ,) is a stronger argument for their identity than the slight difference is for the contrary; and the same idol may have been worshipped in two different places near Jerusalem.<\/p>\n 1Ki 11:5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.<\/p>\n Ver. 5. For Solomon went after Ashtoreth,<\/strong> ] i.e., <\/em> Venus, as some will have it, or Juno, as others. <\/p>\n <\/p>\n And after Milcom,<\/strong> ] i.e., Saturn, as it is thought. Hinc patet Solomonem vere coluisse idola,<\/em> saith A Lapide: hence it appeareth that Solomon did indeed worship idols: yea, Pineda and Salianus say, that he sacrificed his sons to this Milcom or Moloch. But I cannot be of that mind. He gave way, indeed, to those idolatries, and built temples for those dunghill deities, &c., atque ita obnubilabat gloriae multiplices cursus,<\/em> as Marcellinus saith of Julian, and thereby be much dishonoured and endangered himself; carnal love drowning his zeal to God.<\/p>\n Ashtoreth. Compare Jdg 2:13. 1Sa 7:3; 1Sa 12:10; 1Sa 31:10. <\/p>\n Milcom. Same as Malcham, the Aramaic pronunciation of Molech (1Ki 11:7). See Zep 1:5. Translated “their king” (Jer 49:1. Amo 1:15). <\/p>\n abomination. The word used for an idol by Figure of speech Metonymy (of Effect), because of Jehovah’s hatred which it produced. Compare 2Ki 23:13. Dan 9:27. <\/p>\n Ashtoreth <\/p>\n 1Ki 11:33. (See Scofield “Jdg 2:13”). <\/p>\n Ashtoreth: 1Ki 11:33, Jdg 2:13, Jdg 10:6, 1Sa 7:3, 1Sa 7:4, 1Sa 12:10, 2Ki 23:13, Jer 2:10-13 <\/p>\n Milcom: 1Ki 11:7, Lev 18:21, Lev 20:2-5, Molech, Zep 1:5, Malcham <\/p>\n Reciprocal: Exo 8:26 – the abomination Deu 13:6 – which thou Deu 27:15 – an abomination 2Ch 15:8 – abominable idols 2Ch 24:18 – And they left 2Ch 34:33 – the abominations Ezr 9:1 – Ammonites Isa 44:19 – an abomination Jer 49:3 – their king Eze 16:15 – and playedst Eze 33:26 – work<\/p>\n 1Ki 11:5-7. Solomon went after Ashtoreth Called also Astarte. See on Jdg 2:13. And after Milcom The same, it is thought, with Molech, who is here called an abomination, because highly detested by God. Solomon built a high place for Chemosh That is, an altar upon a high place, as the manner of the heathen was. Concerning Chemosh, see Num 21:29. In the hill that is before Jerusalem In the mount of Olives, which was nigh to Jerusalem, as if to confront the temple. From this act this hill was called the mount of corruption, 2Ki 23:13. O sad effects of riches and prosperity on mankind! How insolent do they make them, and how forgetful of God! Wisely did Agar pray, Give me not riches, lest I be full and say, Who is the Lord?<\/p>\n 11:5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after {d} Milcom the abomination of the Ammonites.<\/p>\n (d) Who was also called Molech in 1Ki 11:7. See also 2Ki 23:10.<\/p>\n For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 5. Ashtoreth the goddess of the Zidonians ] Ashtoreth was the chief female divinity of the Phnicians, as Baal was their chief male deity. As Baal has been identified with the sun, so Ashtoreth has by some … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 11:5”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9125","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9125","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9125"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9125\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9125"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9125"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9125"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: 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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"