(5) It is hard to express the sarcastic force and concentrated scoff of the original: "calves," literally, she calves, the feminine form to express contempt, the plural in allusion to the scattered worship in numerous shrines throughout Israel (or, perhaps, a pluralis majestatis of mockery). The next clause should read thus:--For it (pers. pronoun, referring to the calf par excellence of the chief seat of worship at Bethel, here degraded into Bethaven), people mourn because of it, and its priests tremble because of it. (The word for "priests," kemarim, means always idolatrous priesthood.

Verse 5. - The inhabitants of Samaria shall fear Because of the calves of Beth-aven. Samaria was the capital of Israel, the northern kingdom. Bethel means "house of God," once a place of sacred memory from its association with the history of the patriarch Jacob; afterward one of the two centers of idolatrous worship, and here called Beth-aven, "house of vanity," because of the idolatry. The word for "calves" is in the feminine, in order to express contempt for those idols which Jeroboam set up. With this have been compared the following expressions in Greek and Latin: Ἀχαι'´ιδες οὐκ ἔτ Ἀχαιοὶ, and O vere Phrygiae, nec enim Phryges! The Hebrews ignored the existence of female divinities, as of their, ten names of the Deity all are masculine. The feminine may also imply their weakness; so far from helping their worshippers, their worshippers were in trepidation for them, or rather it, lest it should be carried away captive. Further, this same word is in the plural, to cast ridicule on it, as if mimicking the plural of majesty, or rather, perhaps, to include that of Dan, or to intimate that the calf of Bethel, the more celebrated place, was that after which the calf of Dan and probably those of other places were fashioned, especially so as it is afterwards referred to in the singular. Besides, a few - a very few - manuscripts, it is true, read the singular, as also the LXX., which has μόσχος, and the Syriac; while Bathe, relying on these authorities, maintains the reading to have been לְעֶגְלַת in the singular. Others suppose an enallage of both gender and number; or an indefinite generality is expressed by the plural, while for abstracts the feminine is used. The coming punishment is casting its shadow before, so that the inhabitants, perceiving symptoms of its approach, tremble for their god of gold, now, like themselves, in greatest jeopardy. For the people thereof shall mourn over it. The people of Israel are now called the people of the calf, as once they had been the people of Jehovah, and as Moab was called the people of Chemosh. They had chosen the calf for their god. Of their own free-will they had done so, though at first enjoined and prompted to adopt this course by the mandate of their king; they had even rejoiced and gloried in it. Now they mourn for their idol, which can neither help itself nor them. And the priests thereof that rejoiced on it, for the glory thereof, because it is departed from it. According to this rendering, the relative must be understood before "rejoiced," which, though quite possible and not ungrammatical, is, however, unnecessary. The Hebrew commentators all understand the word in the sense of "joy" or "jubilation;" thus Rashi says," Why is it that its people mourn over, it and its priests, who always rejoiced over it, now mourn over its glory that is gone away?" The word גִיל, however, is primarily "to twist or whirl one's self," and is thence applied to any violent emotion, generally of joy, also of anxiety and fear, as here, so that the simpler and more correct rendering is, the priests thereof shall tremble for it, for its glory, because it is departed from it. The priests here mentioned have a peculiar name, kemarim, from kamar, to be black, from the black garments in which they ministered, and are thus distinguished as ministers of a foreign cult; for kohen is the usual word for a Hebrew priest, and his robe of office is said to have been white. The glory of the calf-god was not the temple treasure at Bethel, nor its glory as the state God set up there, but the honor and the Divine halo with which its worship there was surrounded. Thus Kimchi: "When its glory is departed from it; and this means the honor of its worship. When the calf is broken before their eyes its glory shall depart from it." The perfects of "mourn" and "departed" are prophetic, denoting the certainty of the events, though yet future; while galah and yagilu form the favorite assonance. But a question still remains - Why is Samaria and not Beth-avert said to mourn? To this the explanation of Kimchi is a satisfactory reply: "The inhabitants of Samaria tremble. And the prophet makes mention of Samaria, though there were no calves there, because it was the metropolis of the kingdom, where the kings of Israel resided, and it was these kings who strengthened the people in the worship of the calves. And he says," When Bethel is laid waste, and the calves cannot deliver it, the inhabitants of Samaria tremble for themselves, which place (Samaria) the King of Assyria laid siege to for three years."

10:1-8 A vine is only valuable for its fruit; but Israel now brought no fruit to perfection. Their hearts were divided. God is the Sovereign of the heart; he will have all, or none. Were the stream of the heart wholly after God, it would run strongly, and bear down all before it. Their pretences to covenant with God were false. Even the proceeding of justice was as poisonous hemlock. Alas, how empty a vine is the visible church even at this day! But all earthly prosperity is but a collection of bubbles, soon destroyed like foam upon the water. Sinners will in vain seek shelter from that Judge, whom they now despise as a Saviour.The inhabitants of Samaria shall fear because of the calves of Bethaven,.... Or, "the cow calves" (w), as in the original; so called by way of derision, and to denote their weakness and inability to help their worshippers; and so Bethel, where one of these calves was, is here, as elsewhere, called Bethaven; that is, the house of iniquity, or of an idol, by way of contempt; and may take in Dan also, where was the other calf, since both are mentioned; unless the plural is put for the singular: now the land of Israel being invaded by the enemy, the inhabitants of Samaria, which was the metropolis of the nation, the king, nobles, and common people that dwelt there, and were worshippers of the calves, were in pain lest they should be taken by the enemy; or because they were, these places falling into his hands before Samaria was besieged, or at least taken; and these calves being broken to pieces, which they had worshipped, and put their trust in, they were afraid the ruin of themselves and children would be next, and was not very far off:

for the people thereof shall mourn over it; either the people of Samaria, the same with the inhabitants of it; or rather the people of Bethaven, where the idol was; but now was broke to pieces, or carried away; though it is generally interpreted of the people of the calf, the worshippers of it, who would mourn over it, or for the loss of it, being taken away from them, and disposed of as in Hosea 10:6. The Jews (x) have a tradition, that, in the twentieth year of Pekah king of Israel, Tiglathpileser king of Assyria came and took away the golden calf in Dan; and, in the twelfth year of Ahaz, another king of Assyria (Shalmaneser) came and took away the golden calf at Bethel:

and the priests thereof that rejoiced on it; the Chemarims, as in Zephaniah 1:4; or "black" (y) ones, because of their meagre and sordid countenances, or black clothing: the same word the Jews use for Popish monks: here it designs the priests of Bethaven, or the calf, who before this time rejoiced on account of it, because of the sacrifices and presents of the people to it, and the good living they got in the service of it; but now would mourn, as well as the people, and more, because of being deprived of their livelihood. Some read the words without the supplement "that, the priests thereof rejoiced on it"; which some interpret according to a tradition of the Jews mentioned by Jerom, though by no other, as I can find; that the priests stole away the golden calves, and put brasen and glided ones in the place of them; so that when they were carried away the people mourned, taking them to be the true golden calves; but the priests made themselves merry with their subtle device, and rejoiced that their fraud was not detected; but rather the word here used, as Pocock and others have observed, is of that kind which has contrary senses, and signifies both to mourn and to rejoice; and here to mourn, as perhaps also in Job 3:22; and so Ben Melech observes, that there are some of their interpreters who understand it here in the sense of mourning:

for the glory of it, because it is departed from it; either because of the glory of the calf, which was gone from it, the veneration it was had in, the worship which was given to it, and the gems and ornaments that were about it; or rather the glory of Bethaven, and also of Samaria, and indeed of all Israel, which was carried captive from them; that is, the calf, which was their god, in which they gloried, and put their trust and confidence in.

(w) "vaccas, V. L. "ad. vitulas", Pagninus, Montanus; "propter vitulas", Junius & Tremellius, Piscator; "ob vitulas, Cocceius. (x) Seder Olam Rabba, c. 22. p. 60, 61. (y) "atrati ejus", Junius & Tremellius, Piscator.