Deuteronomy 28:36
WEB
Yahweh will bring you, and your king whom you will set over yourselves, to a nation that you have not known, you nor your fathers. There you will serve other gods of wood and stone.
BSB
The LORD will bring you and the king you appoint to a nation neither you nor your fathers have known, and there you will worship other gods—gods of wood and stone.
KJV
The LORD shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone.
Matthew Henry
Hebrew interlinear
H3212
v — walk, carry
Derivation: a primitive root (compare 1980);
to walk (literally or figuratively); causatively, to carry (in various senses)
KJV: × again, away, bear, bring, carry (away), come (away), depart, flow, follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, × be weak.
vb — go
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
I. lit.
1. of persons
2. Also of animals, in similar meanings and combinations
3. in like manner of inanimate things
4. The inf. abs. is often used
a. as in other vbs., quite independently
b. to intensify meaning of finite form
c. most noteworthy is the joining of the Inf. abs.
(1). with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
(2). with a foll. vb. fin. c. ו consec. (rare)
(3). in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
(4). twice, where vb. fin. is not הלך, but another vb. denoting motion
(5). quite by itself
(6). 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
d. akin to the use of Inf. abs. are some instances of Pt.
5. In combination with other verbal forms
II. Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
1. pass away, die
2. live (‘walk’), in general
3. of moral and religious life
4. other fig. uses
Pi. (chiefly poet. and late)
1. walk in or with a throng
2. also of walking about = living
3. depart, go entirely away
4. fig. of mode of life, action, etc.
Hithp. walk, walk about, move to and fro
Hiph.
1. lead, bring
2. lead away
3. carry, bring
4. fig. of influence on character
5.
a. cause to walk, go
b. cause to flow, run
c. cause to depart, retire, go back
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H4428
n-m — king
Derivation: from 4427;
a king
KJV: king, royal.
n.m — king
מֶ֫לֶךְ 2513 n.m. king
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H6965
v — rise
Derivation: a primitive root;
to rise (in various applications, literal, figurative, intensive and causative)
KJV: abide, accomplish, × be clearer, confirm, continue, decree, × be dim, endure, × enemy, enjoin, get up, make good, help, hold, (help to) lift up (again), make, × but newly, ordain, perform, pitch, raise (up), rear (up), remain, (a-) rise (up) (again, against), rouse up, set (up), (e-) stablish, (make to) stand (up), stir up, strengthen, succeed, (as-, make) sure(-ly), (be) up(-hold, -rising).
vb — arise
קוּם 628 vb. arise, stand up, stand
Qal 460
1. arise
2. arise, in hostile sense (oft. with idea of suddenness)
3. arise, abs., = become powerful
4. arise = come on the scene, appear, of leader, prophet
5. arise for, i.e. to become
6.
a. arise for action
b. arise (out of inaction), introducing some specific deed
c. esp. arise = start, make a move, to go somewhere
7. stand
Pi.
1. fulfil
2.
a. confirm, ratify
b. confirm, establish
c. impose, an obligation
Pō‛l. raise up
Hithpō‛l. raise oneself, = rise up
Hiph. 146
1. cause to arise, raise
2.
a. raise, set up, stones
b. erect, build
c. fig, of setting up law
3. raise up = bring on the scene
4.
a. raise up = rouse, stir up
b. instigate, build
c. fig, of setting up law
5. raise up = constitute
6. cause to stand
Hoph. be raised up
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H413
prep — near, with, among, to
Derivation: (but only used in the shortened constructive form אֶל ); a primitive particle; properly, denoting motion towards, but occasionally used of a quiescent position, i.e.
near, with or among; often in general, to
KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, × hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in).
prep — motion to
אֶל (nearly always followed by Makkeph), prep. denoting motion to or direction towards (whether physical or mental).
1. of motion to or unto a person or place
2. Where the limit is actually entered, into
3. Of direction towards anything
4. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
5. Unto sometimes acquires from the context the sense of in addition to
6. Metaph. in regard to, concerning, on account of
7. Of rule or standard according to (rare)
8. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
9. Prefixed to other preps. it combines with them the idea of motion or direction to
H1471
n-m n-pr-m — nation, a Gentile, troop, flight
Derivation: rarely (shortened) גֹּי; apparently from the same root as 1465 (in the sense of massing);
a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight of locusts
KJV: Gentile, heathen, nation, people.
n.m — nation
גּוֹי 661 n.m. nation, people
n.pr.gent — Goim
גּוֹיִם n.pr.gent. Tid‛al king of Goim
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H3045
v — know, seeing, observation, care, recognition, instruction, designation, punishment
Derivation: a primitive root;
to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.)
KJV: acknowledge, acquaintance(-ted with), advise, answer, appoint, assuredly, be aware, (un-) awares, can(-not), certainly, comprehend, consider, × could they, cunning, declare, be diligent, (can, cause to) discern, discover, endued with, familiar friend, famous, feel, can have, be (ig-) norant, instruct, kinsfolk, kinsman, (cause to let, make) know, (come to give, have, take) knowledge, have (knowledge), (be, make, make to be, make self) known, be learned, lie by man, mark, perceive, privy to, × prognosticator, regard, have respect, skilful, shew, can (man of) skill, be sure, of a surety, teach, (can) tell, understand, have (understanding), × will be, wist, wit, wot.
vb — know
יָדַע 943 vb. know
Qal
1.
a. know, learn to know
b. perceive
c. perceive and see; find out and discern
d. discriminate, distinguish
e. know by experience
f. recognize, admit, acknowledge, confess
g. consider
h. not know = not expect
2. know a person, be acquainted with
3. know a person carnally, of sexual intercourse
4.
a. know how, to do a thing, be able to do it
b. be skilful in
5. abs. have knowledge, be wise
Niph.
1. be made known, be or become known, of things
2. make oneself known of pers.
3. be perceived
4. be instructed
Pi. cause to know
Pu. known
Hiph. make known, declare
Hoph. made known
Hithp. make oneself known
H859
p — thou, thee, ye, you
Derivation: or (shortened); אַתָּ; or אַת; feminine (irregular) sometimes אַתִּי; plural masculine אַתֶּם; feminine אַתֶּן; or אַתֵּנָה; or אַתֵּנָּה; a primitive pronoun of the second person;
thou and thee, or (plural) ye and you
KJV: thee, thou, ye, you.
pron. 2 s. f — thou
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
pron. 2 s. m — thou
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
thou
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
pron. 2 m. pl — you
אַתֶּם pron. 2 m. pl. you (masc.)
pron. 2 f. pl — you
אַתֵּן pron. 2 f. pl. you (fem.)
H1
n-m — father
Derivation: a primitive word;
father, in a literal and immediate, or figurative and remote application
KJV: chief, (fore-) father(-less), × patrimony, principal. Compare names in 'Abi-'.
n.m — father
אָב 1101 n.m. father
1. father of individual
2. of God as father of his people
3. head of household, family or clan
4. ancestor
5. originator or patron of a class, profession, or art
6. fig. of producer, generator
7. fig. of benevolence & protection
8. term of respect & honor
9. specif., ruler, chief (late)
H5647
v — work, serve, till, enslave
Derivation: a primitive root;
to work (in any sense); by implication, to serve, till, (causatively) enslave, etc.
KJV: × be, keep in bondage, be bondmen, bond-service, compel, do, dress, ear, execute, husbandman, keep, labour(-ing man, bring to pass, (cause to, make to) serve(-ing, self), (be, become) servant(-s), do (use) service, till(-er), transgress (from margin), (set a) work, be wrought, worshipper,
vb — work
עָבַד 290 vb. work, serve
Qal
1. labour, work, do work
2. work for another, serve him by labour
3. serve as subjects
4. serve God
5. serve י׳ with Levitical service
Niph.
1. be tilled, of land
2. dub. cultivated field
Pu. worked
Hiph.
1. compel to labour as slaves
2. make to serve as subjects
3. cause to serve God
Hoph. be led or enticed to serve
H8033
adv — there, then, thither, thence
Derivation: a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or thence
KJV: in it, thence, there (-in, of, out), thither, whither.
adv — there
שָׁם adv. there, thither
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
H312
a — hinder, next, other
Derivation: from 309;
properly, hinder; generally, next, other, etc.
KJV: (an-) other man, following, next, strange.
adj — another
אַחֵר adj. another
H6086
n-m — tree, wood
Derivation: from 6095;
a tree (from its firmness); hence, wood (plural sticks)
KJV: carpenter, gallows, helve, pine, plank, staff, stalk, stick, stock, timber, tree, wood.
n.m — tree
עֵץ 329 n.m. tree, trees, wood
1. (c. 150 t.)
a. a standing tree
b. coll. trees
2. (c. 175 t.; c. 120 t. pl., to denote pieces [or articles] of wood)
H68
n-f — stone
Derivation: from the root of 1129 through the meaning to build;
a stone
KJV: carbuncle, mason, plummet, (chalk-, hail-, head-, sling-) stone(-ny), (divers) weight(-s).
n.f — stone
אֶ֫בֶן 274 n.f. stone
1. in natural state
2. stone, as material
3. precious stone, gen. with modifying word
4. stone containing metal, = ore
5. a weight, as orig. stone
6. plummet
7. objects like stone
8. in sim. (mostly poet.) of sinking in water
9. In topogr. terms
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Verses 15–44
Deuteronomy 28:15–44
Having viewed the bright side of the cloud, which is towards the obedient, we have now presented to us the dark side, which is towards the disobedient. If we do not keep God's commandments, we not only come short of the blessing promised, but we lay ourselves under the curse, which is as comprehensive of all misery as the blessing is of all happiness. Observe,
I. The equity of this curse. It is not a curse causeless, nor for some light cause; God seeks not occasion against us, nor is he apt to quarrel with us. That which is here mentioned as bringing the curse is, 1. Despising God, refusing to hearken to his voice (Deu 28:15), which bespeaks the highest contempt imaginable, as if what he said were not worth the heeding, or we were not under any obligation to him. 2. Disobeying him, not doing his commandments, or not observing to do them. None fall under his curse but those that rebel against his command. 3. Deserting him. "It is because of the wickedness of thy doings, not only whereby thou hast slighted me, but whereby thou hast forsaken me," Deu 28:20. God never casts us off till we first cast him off. It intimates that their idolatry, by which they forsook the true God for false gods, would be their destroying sin more than any other.
II. The extent and efficacy of this curse.
1. In general, it is declared, "All these curses shall come upon thee from above, and shall overtake thee; though thou endeavour to escape them, it is to no purpose to attempt it, they shall follow thee whithersoever thou goest, and seize thee, overtake thee, and overcome thee," Deu 28:15. It is said of the sinner, when God's wrath is in pursuit of him, that he would fain flee out of his hand (Job 27:22), but he cannot; if he flee from the iron weapon, yet the bow of steel shall reach him and strike him through. There is no running from God but by running to him, no fleeing from his justice but by fleeing to his mercy. See Psa 21:7, Psa 21:8. (1.) Wherever the sinner goes, the curse of God follows him; wherever he is, it rests upon him. He is cursed in the city and in the field, Deu 28:16. The strength of the city cannot shelter him from it, the pleasant air of the country is no fence against these pestilential steams. He is cursed (Deu 28:19) when he comes in, for the curse is upon the house of the wicked (Pro 3:33), and he is cursed when he goes out, for he cannot leave that curse behind him, nor get rid of it, which has entered into his bowels like water and like oil into his bones. (2.). Whatever he has is under a curse: Cursed is the ground for his sake, and all that is on it, or comes out of it, and so he is cursed from the ground, as Cain, Gen 4:11. The basket and store are cursed, Deu 28:17, Deu 28:18. All his enjoyments being forfeited by him are in a manner forbidden to him, as cursed things, which he has no title to. To those whose mind and conscience are defiled every thing else is so, Tit 1:15. They are all embittered to him; he cannot take any true comfort in them, for the wrath of God mixes itself with them, and he is so far from having any security of the continuance of them that, if his eyes be open, he may see them all condemned and ready to be confiscated, and with them all his joys and all his hopes gone for ever. (3.) Whatever he does is under a curse too. It is a curse in all that he sets his hand to (Deu 28:20), a constant disappointment, which those are subject to that set their hearts upon the world, and expect their happiness in it, and which cannot but be a constant vexation. This curse is just the reverse of the blessing in the former part of the chapter. Thus whatever bliss there is in heaven there is not only the want of it, but the contrary to it, in hell. Isa 65:13, My servants shall eat, but you shall be hungry.
2. Many particular judgments are here enumerated, which would be the fruits of the curse, and with which God would punish the people of the Jews for their apostasy and disobedience. These judgments threatened are of divers kinds, for God has many arrows in his quiver, four sore judgments (Eze 14:21), and many more. They are represented as very terrible, and the descriptions of them are exceedingly lively and affecting, that men, knowing these terrors of the Lord, might, if possible, be persuaded. The threatenings of the same judgment are several times repeated, that they might make the more deep and lasting impressions, and to intimate that, if men persisted in their disobedience, the judgment which they thought was over, and of which they said, "Surely the bitterness of it is past," would return with double force; for when God judges he will overcome. (1.) Bodily diseases are here threatened, that they should be epidemical in their land. These God sometimes makes use of for the chastisement and improvement of his own people. Lord, behold, he whom thou lovest is sick. But here they are threatened to be brought upon his enemies as tokens of his wrath, and designed for their ruin. So that according to the temper of our spirits, under sickness, accordingly it is to us a blessing or a curse. But, whatever sickness may be to particular persons, it is certain that epidemical diseases raging among a people are national judgments, and are so to be accounted. He here threatens, [1.] Painful diseases (Deu 28:35), a sore botch, beginning in the legs and knees, but spreading, like Job's boils, from heat to foot. [2.] Shameful diseases (v. 27), the botch of Egypt (such boils and blains as the Egyptians had been plagued with, when God brought Israel from among them), and the emerods and scab, vile diseases, the just punishment of those who by sin had made themselves vile. [3.] Mortal diseases, the pestilence (v. 21), the consumption (put for all chronical diseases), and the fever (for all acute diseases), v. 22. See Lev 26:16. And all incurable, Deu 28:27. (2.) Famine, and scarcity of provisions; and this, [1.] For want of rain (Deu 28:23, Deu 28:24): Thy heaven over thy head, that part that is over thy land, shall be as dry as brass, while the heavens over other countries shall distil their dews; and, when the heaven is as brass, the earth of course will be as iron, so hard and unfruitful. Instead of rain, the dust shall be blown out of the highways into the field, and spoil the little that there is of the fruits of the earth. [2.] By destroying insects. The locust should destroy the corn, so that they should not have so much as their seed again, Deu 28:38, Deu 28:42. And the fruit of the vine, which should make glad their hearts, should all be worm-eaten, Deu 28:39. and the olive, some way or other, should be made to cast its fruit, Deu 28:40. The heathen use many superstitious customs in honour of their idol-gods for preserving the fruits of the earth; but Moses tells Israel that the only way they had to preserve them was to keep God's commandments; for he is a God that will not be sported with, like their idols, but will be served in spirit and truth. This threatening we find fulfilled in Israel, Kg1 17:1; Jer 14:1, etc.; Joe 1:4. (3.) That they should be smitten before their enemies in war, who, it is likely, would be the more cruel to them, when they had them at their mercy, for the severity they had used against the nations of Canaan, which their neighbours in after-ages would be apt to remember against them, Deu 28:25. It would make their flight the more shameful, and the more grievous, that they might have triumphed over their enemies if they had but been faithful to their God. The carcases of those that were slain in war, or died in captivity among strangers, should be meat for the fowls (Deu 28:26); and an Israelite, having forfeited the favour of his God, should have so little humanity shown him as that no man should drive them away, so odious would God's curse make him to all mankind. (4.) That they should be infatuated in all their counsels, so as not to discern their own interest, nor bring any thing to pass for the public good: The Lord shall smite thee with madness and blindness, Deu 28:28, Deu 28:29. Note, God's judgments can reach the minds of men to fill them with darkness and horror, as well as their bodies and estates; and those are the sorest of all judgments which make men a terror to themselves, and their own destroyers. That which they contrived to secure themselves by should still turn to their prejudice. Thus we often find that the allies they confided in distressed them and strengthened them not, Ch2 28:20. Those that will not walk in God's counsels are justly left to be ruined by their own; and those that are wilfully blind to their duty deserve to be made blind to their interest, and, seeing they loved darkness rather than light, let them grope at noon-day as in the dark. (5.) That they should be plundered of all their enjoyments, stripped of all by the proud and imperious conqueror, such as Benhadad was to Ahab, Kg1 20:5, Kg1 20:6. Not only their houses and vineyards should be taken from them, but their wives and children, Deu 28:30, Deu 28:32. Their dearest comforts, which they took most pleasure in, and promised themselves most from, should be the entertainment and triumph of their enemies. As they had dwelt in houses which they built not, and eaten of vineyards which they planted not (Deu 6:10, Deu 6:11), so others should do by them. Their oxen, asses, and sheep, like Job's, should be taken away before their eyes, and they should not be able to recover them, v. 31. And all the fruit of their land and labours should be devoured and eaten up by the enemy; so that they and theirs would want necessaries, while their enemies were revelling with that which they had laboured for. (6.) That they should be carried captives into a far country; nay, into all the kingdoms of the earth, v. 25. Their sons and daughters, whom they promised themselves comfort in, should go into captivity (v. 41), and they themselves at length, and their king in whom they promised themselves safety and settlement, v. 36. This was fully accomplished when the ten tribes first were carried captive into Assyria (Kg2 17:6), and not long after the two tribes into Babylon, and two of their kings, Kg2 24:14, Kg2 24:15; Kg2 25:7, Kg2 25:21. That which is mentioned as an aggravation of their captivity is that they should go into an unknown country, the language and customs of which would be very uncouth, and their treatment among them barbarous, and there they should serve other gods, that is, be compelled to do so by their enemies, as they were in Babylon, Dan 3:6. Note, God often makes men's sin their punishment, and chooses their delusions. You shall serve other gods, that is, "You shall serve those that do serve them;" a nation is often in scripture called by the name of its gods, as Jer 48:7. They had made idolaters their associates, and now god made idolaters their oppressors. (7.) That those who remained should be insulted and tyrannized over by strangers, Deu 28:43, Deu 28:44. So the ten tribes were by the colonies which the king of Assyria sent to take possession of their land, Kg2 17:24. Or this may be meant of the gradual encroachments which the strangers within their gates should make upon them, so as insensibly to worm them out of their estates. We read of the fulfilling of this, Hos 7:9, Strangers have devoured his strength. Foreigners ate the bread out of the mouths of trueborn Israelites, by which they were justly chastised for introducing strange gods. (8.) That their reputation among their neighbours should be quite sunk, and those that had been a name, and a praise, should be an astonishment, a proverb, and a by-word, Deu 28:37. Some have observed the fulfilling of this threatening in their present state; for, when we would express the most perfidious and barbarous treatment, we say, None but a Jew would have done so. Thus is sin a reproach to any people. (9.) To complete their misery, it is threatened that they should be put quite out of the possession of their minds by all these troubles (Deu 28:34): Thou shalt be mad for the sight of thy eyes, that is, quite bereaved of all comfort and hope, and abandoned to utter despair. Those that walk by sight, and not by faith, are in danger of losing reason itself, when every thing about them looks frightful; and their condition is woeful indeed that are mad for the sight of their eyes.
Cross-references: Deut 28:15 · Deut 28:20 · Job 27:22 · Ps 21:7 · Ps 21:8 · Deut 28:16 · Deut 28:19 · Prov 3:33 · Gen 4:11 · Deut 28:17 · Deut 28:18 · Titus 1:15 · Isa 65:13 · Ezek 14:21 · Deut 28:35 · Lev 26:16 · Deut 28:27 · Deut 28:23 · Deut 28:24 · Deut 28:38 · Deut 28:42 · Deut 28:39 · Deut 28:40 · 1Kgs 17:1 · Jer 14:1 · Joel 1:4 · Deut 28:25 · Deut 28:26 · Deut 28:28 · Deut 28:29 · 2Chr 28:20 · 1Kgs 20:5 · 1Kgs 20:6 · Deut 28:30 · Deut 28:32 · Deut 6:10 · Deut 6:11 · 2Kgs 17:6 · 2Kgs 24:14 · 2Kgs 24:15 · 2Kgs 25:7 · 2Kgs 25:21 · Dan 3:6 · Jer 48:7 · Deut 28:43 · Deut 28:44 · 2Kgs 17:24 · Hos 7:9 · Deut 28:37 · Deut 28:34