The punishment of Israel for their idolatry: a remnant shall be saved.
For idolatrie the people shal be diuersly destroyed: 8. til the reliques conuert to God.
1And the word of the Lord came to me, saying:Il Signore parlommi, dicendo:AND the word of our Lord was made to me, saying:Et factus est sermo Domini ad me, dicens: 2Son of man set thy face towards the mountains of Israel, and prophesy against them.Figliuolo dell'uomo, volgi la tua faccia ai monti d'Israele, e ad essi profeterai,Sonne of man set thy face toward the mountaines of Israel, and thou shalt prophecie to them,Fili hominis, pone faciem tuam ad montes Israël, et prophetabis ad eos, 3And say: Ye mountains of Israel, hear the word of the Lord God: Thus saith the Lord God to the mountains, and to the hills, and to the rocks, and the valleys: Behold, I will bring upon you the sword, and I will destroy your high places.E dirai: Monti d'Israele, udite la parola del Signore Iddio. Queste cose dice il Signore Dio ai monti, e ai colli, alle rupi, e alle valli: Ecco, che io farò piombare sopra di voi la spada, e di spergerò gli eccelsi luoghi vostri,and shalt say: Mountaynes of Israel heare ye the word of our Lord God: Thus saith our Lord God to the mountaines, and litle hilles, and to the rockes, & the vallees: Behold I wil bring vpon you the sword, and wil destroy your excelses,et dices: Montes Israël, / audite verbum Domini Dei. / Hæc dicit Dominus Deus / montibus et collibus, / rupibus et vallibus: / Ecce ego inducam super vos gladium, / et disperdam excelsa vestra, 4And I will throw down your altars, and your idols shall be broken in pieces: and I will cast down your slain before your idols.E getterò a terra i vostri altari, e i vostri simulacri saran fatti in pezzi; e getterò i vostri cittadini uccisi dinanzi a' vostri idoli.and cast downe your altars, and your idols shal be broken: and I wil ouerthrow your slaine before your idols.et demoliar aras vestras, / et confringentur simulacra vestra, / et dejiciam interfectos vestros / ante idola vestra: 5And I will lay the dead carcasses of the children of Israel before your idols: and I will scatter your bones round about your altars,E i cadaveri de' figliuoli d'Israele porrò dinanzi alla faccia de' vostri simulacri, e le ossa vostre spargerò intorno a' vostri altari,And I wil lay the carcasses of the children of Israel before the face of your idols: and I wil disperse your bones about your altarset dabo cadavera filiorum Israël / ante faciem simulacrorum vestrorum, / et dispergam ossa vestra / circum aras vestras: 6In all your dwelling places. The cities shall be laid waste, and the high places shall be thrown down, and destroyed, and your altars shall be abolished, and shall be broken in pieces: and your idols shall be no more, and your temples shall be destroyed, and your works shall be defaced.Per tutto dove voi abitate, le città saranno deserte, e i luoghi eccelsi saran demoliti, e dissipati, i vostri altari andrann'in rovina, e saranno distrutti, e i vostri idoli finiranno, e i vostri templi saranno atterrati, e le opere vostre saran dissipate.in al your habitations. The cities shal be desolate, and the excelses shal be cast downe, and destroyed, and your altars shal perish, and shal be broken: and your idols shal cease, and your temples shal be destroyed, and your workes shal be defaced.in omnibus habitationibus vestris / urbes desertæ erunt, / et excelsa demolientur et dissipabuntur: / et interibunt aræ vestræ, et confringentur, / et cessabunt idola vestra, / et conterentur delubra vestra, / et delebuntur opera vestra:
7And the slain shall fall in the midst of you: and you shall know that I am the Lord.E sarà grand' uccisione in mezzo a voi, e conoscerete, che io sono il Signore.And the slaine shal fal in the middes of you: and you shal know that I am the Lord.et cadet interfectus in medio vestri, / et scietis quia ego sum Dominus. 8And I will leave in you some that shall escape the sword among the nations, when I shall have scattered you through the countries.E alcuni di voi, che fuggiranno la spada, lascerò tralle genti, quand'io vi avrò spersi in questo, e in quel paese.And I wil leaue in you them, that shal escape the sword in the Gentils, when I shal disperse you in the landes.Et relinquam in vobis eos / qui fugerint gladium in gentibus, / cum dispersero vos in terris: 9And they that are saved of you shall remember me amongst the nations, to which they are carried captives: because I have broken their heart that was faithless, and revolted from me: and their eyes that went a fornicating after their idols: and they shall be displeased with themselves because of the evils which they have committed in all their abominations.E que', che di voi saran liberati, si ricorderanno di me tralle nazioni, dove saranno condotti schiavi, perchè io spezzerò il cuor loro adultero, e alieno da me; e (umilierò) i loro occhi invescati nell'amore de' loro idoli; ed eglino di spiaceranno a loro stessi per ragion de' mali, che han commessi con tutte le loro abbominazioni.And your deliuered shal remember me amongst the Gentils, to which they are led captiuitie: because I haue broken their hart fornicating, and reuolting from me: and their eyes fornicating after their idols: and they shal mislike with them selues vpon the euils which they had done in al their abominations.et recordabuntur mei liberati vestri in gentibus / ad quas captivi ducti sunt: / quia contrivi cor eorum / fornicans et recedens a me, / et oculos eorum fornicantes post idola sua: / et displicebunt sibimet super malis / quæ fecerunt in universis abominationibus suis. 10And they shall know that I the Lord have not spoken in vain that I would do this evil to them.E conosceranno, che io il Signore non indarno ho parlato, di far di essi tale scempio.And they shal know that I the Lord haue not spoken in vaine to do them this euil.Et scient quia ego Dominus non frustra locutus sum, / ut facerem eis malum hoc.
11Thus saith the Lord God: Strike with thy hand and stamp with thy foot, and say: Alas, for all the abominations of the evils of the house of Israel: for they shall fall by the sword, by the famine, and by the pestilence.Queste cose dice il Signore Dio: Percuoti mano con mano, e batti il piede, e dì: Guai a tutte le abbominazioni inique della casa d'Israele: perocché stan per perire di fame, di spada, e di peste.Thus saith our Lord God: Strike thy hand, and knocke thy foote, and say: Alas, to al the abominations of the euils of the house of Israel: because they shal fal by sword, famine, and pestilence.Hæc dicit Dominus Deus: / Percute manum tuam / et allide pedem tuum, / et dic: Heu ! ad omnes abominationes malorum domus Israël: / quia gladio, fame et peste ruituri sunt. 12He that is far off shall die of the pestilence: and he that is near, shall fall by the sword: and he that remaineth, and is besieged, shall die by the famine: and I will accomplish my indignation upon them.Chi è lontano, morrà di peste, e chi è vicino, cadrà sotto la spada; chi ne scamperà, e sarà assediato, morrà di fame; ed io sfogherò sopra di essi il mio sdegno.He that is far of, shal dye with pestilence: and he that is nere, shal fal by the sword: and he that shal be left, and besieged, shal dye for famine: and I wil accomplish mine indignation in them.Qui longe est, peste morietur: / qui autem prope, gladio corruet: / et qui relictus fuerit et obsessus, fame morietur: / et complebo indignationem meam in eis. 13And you shall know that I am the Lord, when your slain shall be amongst your idols, round about your altars, in every high hill, and on all the tops of mountains, and under every woody tree, and under every thick oak, the place where they burnt sweet smelling frankincense to all their idols.E conoscerete, che io sono il Signore, quando i vostri saranno uccisi in mezzo agl'idoli vostri, intorno a' vostri altari, sopra ogni alto colle, e su tutte le vette de' monti, e sotto ogni albero ombroso, e sotto ogni quercia frondosa, dovunque arsero incensi odorosi a tutti loro idoli.And you shal know that I am the Lord, when your slaine shal be amongst the middes of your idols, in the circuit of your altars, in euerie high hil, & in al the toppes of mountaines, and vnder euerie wooddie tree, and vnder euerie oake with thicke branches, the place where they burnt frankincense smelling sweetly to al their idols.Et scietis quia ego Dominus, / cum fuerint interfecti vestri in medio idolorum vestrorum, / in circuitu ararum vestrarum, / in omni colle excelso, / et in cunctis summitatibus montium, / et subtus omne lignum nemorosum, / et subtus universam quercum frondosam, / locum ubi accenderunt thura redolentia universis idolis suis. 14And I will stretch forth my hand upon them: and I will make the land desolate, and abandoned from the desert of Deblatha in all their dwelling places: and they shall know that I am the Lord.E io stenderò sopra di loro la mia mano, e la loro terra renderò desolata, abbandonata più del deserto di Deblatha in tutti i luoghi, dove abitavano: e conosceranno, ch'io son' il Signore.And I wil strech forth my hand vpon them: and wil make the land desolate, and destitute from the desert of Deblatha in al their habitations: and they shal know that I am the Lord.Et extendam manum meam super eos: / et faciam terram desolatam et destitutam, / a deserto Deblatha, in omnibus habitationibus eorum: / et scient quia ego Dominus.
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Year of the World 3410.
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Worthington
Mountains, where idols were chiefly adored. Here their votaries find death. (Worthington)
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Haydock
Idols. Protestant marginal note, "sun-images," as [in] ver. 6. The sun was much worshipped, Ezechiel 8:16. (Haydock)
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Worthington
Some. Providence still preserves some faithful or penitent souls. (Worthington)
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Broken. Adversity has made them repent.
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Calmet
Foot, through indignation or pity. (Calmet)
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〈…〉 was most especially committed in mountaines, •• ••lles, and therfore both idols and idolaters vvere destroyed in the same places.
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Gods perpetual prouidence stil preserueth some reliques that serue him sincerely, and before those depart from this vvorld,
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others doe repent and returne to God.
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2. Set thy face, with unafraid countenance, speak freely and boldly and prophesy to the Jews these calamities of theirs. TO THE MOUNTAINS OF ISRAEL, to Sion, Moriah, the mount of Olives, the mount of offense, in which the Jews placed and worshipped idols. For Israel does not call the ten tribes: for those had already been led away, but the Jews, as I said in chapter IV, verse 3. The mountains therefore of Judah he predicts are to be punished and desolated, because they are defiled by the sin of idolatry. For sin defiles not only man, but also the elements, and all creatures; nay, it dissolves the harmony of the universe. For on the first day of the world light was created: sin puts this to flight, Jeremiah chapter iv, 23: "I beheld the heavens, and there was no light in them." On the second day the firmament was created: now on account of sins "they shall be folded together as a book of the heavens," says Isaiah chapter xxxiv, 4, lest namely men should dwell. On the third day, plants were brought forth: sin destroys these; for, as Jeremiah says, IV, 23: "I beheld the earth, and lo it was void, and nothing." On the fourth day, the sun was made: sin eclipses and darkens this, Isaiah xiii, 10. On the fifth day, fish and birds were formed: now on account of sin "every fowl of the heavens departed," says Jeremiah, iv, 25. On the sixth day, beasts and man were created: sin takes those away from the mountains and forests, as is evident here, and Hosea IV, 3. All things therefore created are punished, because they serve man unto sin. Whence Vatablus, verse 6, translates: "So that your altars shall be desolated, and shall expiate guilt." Or rather, man is punished in all things, while he is deprived of all things which he has abused. Note the prosopopoeia: he addresses inanimate things, namely mountains, as if disdaining to address men so impious, so that thus he may provoke them to hear the word of God, which inanimate things hear by hearing, that is by instinct, of nature, and obey it. Thus Prado. Mystically, mountains are magnates and the very wise; hills are inferiors; rocks are the strong and zealous; valleys are the common people, who all are commanded to hear the word of God, so that each according to his measure may understand what the Lord commands, says St. Jerome.
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3. Upon the rocks. The Hebrew אפיקים aphikim, which St. Jerome translated as torrents; the Septuagint, ναπας, that is, wooded places situated between mountains: for these are indeed pleasant and fertile, on account of the reflection of the sun's rays at the base of the mountains. Whence the Napeae, goddesses and nymphs of herbs and flowers, concerning which Virgil, IV Georgics: Revere the gracious Napeae. The Hebrew word aphikim properly seems to signify the bed of torrents, or streams; from this it signifies banks, and rocks, and neighboring groves, under whose shade the Jews erected altars to idols. AND IN THE VALLEYS. Thus in Gehennom, that is in the valley of Hinnom, they sacrificed their sons to the idol Moloch. More frequently, however, the Jews erected and worshipped idols on hills and mountains: and from this they are called High Places, concerning which follows: and the name of High Place was general, and transferred to all altars and temples of idols, so that, even if they were in valleys, they were nevertheless called by the common name High Places, as Ezekiel here calls them. Thus an altar was said to be called as it were a high altar, says Festus. Your high places, namely places, mountains to wit and hills, in which after the manner of the gentiles you worship the gods of the gentiles. See III Kings xiv, 23. Mystically, the high places of the soul are pride, arrogance, ambition for dignities; these God demolishes. Truly the Poet: Envy seeks the heights, winds buffet the loftiest peaks: The heights seek the thunderbolt sent by Jupiter's right hand.
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4. I will cast down the slain (or the bloodied, or the wounded, as Vatable translates it: for the Hebrew חלליכם challechem signifies all these things, your citizens) BEFORE YOUR IDOLS, and thus those idols and their altars I will pollute and contaminate by the contact of your corpses. For by the law the touching of a corpse made the one who touched it unclean. Thus Theodoret. The reason for this was first, that blood, or a corpse, or bones are signs of death, which is the daughter of sin. Secondly, because death is rightly judged to be horrible, foul, base, hateful, and abominable. Note: Where the Jews sinned, there they are punished and slain. Thus St. Jerome. IDOLS. In Hebrew גלולים gillulim, that is, filth, dung, wallows, as if to say: In idols you wallow like swine and hoopoes in dung. The reason is, first, because idols are most foul things; secondly, because, just as true faith is followed by honesty and purity of life, so false faith, namely idolatry and heresy, is followed by lust, filthiness and all manner of filth. Rightly therefore are idols and heresies called dung. 6. They shall perish. In Hebrew אשמי iescemu, that is, they shall be desolated. SHRINES. In Hebrew חמנים chammanim, that is, sun-altars, namely shrines or images dedicated to the sun, which in Hebrew is called חמה chamma from heat, from the root חמם chamam, that is, it grew hot. Secondly and more plainly, idols are called Hammonim from the celebrated idol of Jupiter Hammonius, to whom in Africa there was a notable temple of the sun-image, as Macrobius testifies, lib. I Saturn. xxi. Because therefore the idol of the sun and of Jupiter Hammonius was celebrated in Egypt, hence all idols are called chammanim, that is, sun-altars: for the Jews were neighbours to the Egyptians. But whence was Jupiter called Hammon? I answer first: Sextus Pompeius lib. VIII, Pliny lib. XII, and the Latin Lexica everywhere derive Hammon from the Greek ἄμμος, that is, sand, so that Jupiter is called Hammonius, that is, sandy, because he was found in it. But Hammon was not a deity and name of the Greeks, but of the Egyptians: whence also by the Hebrews, as is evident from Ezekiel in this place, their idols are called by their name Hammonim. Secondly, by the word Ammon, Manetho of Sebennytus thinks it signifies the hidden and hiddenness: but Hecataeus of Abdera says that the Egyptians use this word mutually when one calls another. For it is an invocative word, and since they think the chief God to be the same as the universe, inasmuch as he is obscure and hidden, he is called and prayed to by them as Ammon, saying that he reveal himself and make himself visible, says Plutarch lib. De Iside et Osiride, at the beginning. Thirdly, the Hebrews think idols are called המנים hammonim, that is, sun-altars, from the Hebrew חמה chamma, that is, sun; and from this Jupiter was called Hammonius. Whence also many of the Gentiles, as Giraldus testifies in Hammon, think that in Hammon the sun was worshipped and adored. Hence also Hammon is said to have had the form of a ram, both because his horns represent the rays of the sun (whence in Hebrew rays are called horns; thus Moses is said to have had horns, that is, rays of light), and because in spring, namely when the sun is in Aries, the world was created: hence the beginning of the year and the solar course used to begin then, as is evident from Exodus xii, 2. Fourthly, more truly others think that Hammon is not a Hebrew but an Egyptian word and signifies a goat: for Jupiter Hammonius was worshipped in the form of a goat: for he himself was reckoned among the gods by shepherds, keepers of goats, so that he might be to them Jupiter the goatherd and the tutelary god of goats and shepherds, concerning which more in Daniel viii, 5. For this reason the Gentiles worshipped their Fauns and Satyrs in the form of goats or he-goats. Hence also the Poets handed down that Jupiter was nourished with goat's milk. Pliny gives the reason lib. XXVIII, cap. ix: "Most of all," he says, "does whatever is human nourish (milk), next goat's milk: whence perhaps the fables said Jupiter was thus nourished. The sweetest from men is camel's milk, the most efficacious from asses, the most accommodating to the stomach is goat's milk, because they feed more on leaves than on grass." For which reason it is prescribed by physicians for those inclined to consumption. Finally, some think Hammon is Cham (or Ham: for some pronounce the letter chet as ch., others as h) the impious son of Noah: just as Apollo Dodonian seems to be named from Dodanim the grandson of Noah, Genesis x, 4. For Cham first inhabited Egypt and was its king; whence Saturn is called Egyptian, as Berosus lib. IV and V and Diodorus lib. I teach. For this reason Egypt is called the land of Cham, Psalm cv, 23, and elsewhere. Cham was succeeded by his son Mesraim, from whom Egypt is called in Hebrew Misraim, and is still called Mesra by the Turks and Arabs. See what is said Genesis x, 6. YOUR WORKS, namely idols and shrines, that is, gods, which you make for yourselves with your hands. It is sarcasm, or hostile mockery. 7. And you shall know that I am the Lord, you shall know that I alone am God, Lord of all; but idols are most vain gods. Secondly, you shall know me to be Jehova (for thus the Hebrew has it), that is, him who am most constant in words and deeds, the threats I have uttered against you I will complete in deed. Thirdly, you shall know me to be God holy and just, who hate sins, when you have felt the punishment of them.
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9. Freed of yours, who have escaped death. Note: here it is a sign of penance to utterly destroy or remove one's idols, and the enticements and occasions of sins. For who that truly repents would keep with him the bait of sin, for example a concubine? Our idol is ambition, lust, wealth, delights, and whatever, having abandoned God, we worship, and which as our highest good we love, and fashion and depict in our mind. Rightly St. Chrysostom: "Despise," he says, "riches, and you will be rich; despise glory, and you will be glorious." Where note: Just as the complacency of the will is required and sufficient for sin, so the displeasure of the will, if it be serious, and flowing from love of pleasing God above all things, is required and sufficient for contrition. For this brings with it an efficacious purpose of a new life. For by those causes through which something is produced, by the same it is dissolved. Thus St. Chrysostom. I HAVE BROKEN THEIR HEART COMMITTING FORNICATION. "I have broken," that is I will break, as if to say I will cause them to repent of sin, afflicting them with long captivity. Note: Affliction and vehement pain is as it were a heavy weight, pressing and distressing the heart, and as it were a hammer, breaking and softening the stony heart, so that like wax it may receive the word of God; "and their eyes," so that from the contrition of the heart they may be dissolved into tears. Truly St. Augustine: "Prayer," he says, "softens God, but tears compel: the former anoints, the latter pierces." Weeping is a washing of crimes, and a refreshment of souls. All the water of the sea does not extinguish one coal of purgatory; and tears extinguish all its flames. R. David renders it passively, I am broken; and Pagninus, I have broken myself; and Vatablus, I am shattered, that is affected with sorrow, on account of their harlotry their heart will be affected; the Septuagint, they will strike their face, or they will weep before their face. Translated word for word, they will be weary of themselves, and offended at themselves, it will weary (and thus our author renders Job chapter 10, verse 1: "My soul is weary of my life") them of their sins, they will be offended at themselves, they will be torn in heart, that is the evils which they have done, as if executioners would rend their hearts asunder; hence it is clear against Luther, that penance is not bare repentance, but detestation and sorrow for the past, displeasure at oneself, hatred of the past dissolute life, etc. AND THEY SHALL BE DISPLEASED WITH THEMSELVES. In Hebrew nokottu, which Vatablus renders, with shame and sadness and their eyes, that is, because their fornication has saddened me. He calls fornication in the usual manner idolatry: this is the mystical and spiritual fornication of the soul with idols. They render it passively, because the Hebrew nisbarti is a passive niphal. But often niphal is taken for the active qal. Thirdly, others render nisbarta I have redeemed. For thus it is taken in Genesis 41, 57, as if to say Their heart, which had given itself to demons, and their eyes, which served vanities, I have redeemed; their souls and their eyes I have made mine, when before they were slaves of the world, the flesh and the demon. For sinners have neither heart, nor eyes, nor feet, nor anything else as their own, because they have enslaved all these things to pleasure and to the demon. God therefore redeems and purchases them for himself. "All things are yours, and you are Christ's," says Paul, 1 Corinthians 3, 22 and 23.
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10. Not in vain. That is not in vain, but so that by chastising them I might correct them, and bring them to penance.
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11. STRIKE WITH THY HAND (thus the Hebrew, Chaldean, and Septuagint, which translate: Clap thy hand, and stamp thy foot, and the corrected Latin texts; not thy hand, as others read. Strike therefore with thy hand; supply, the other hand, or thy thigh, as thou dost in cap. xxi, vers. 12), STAMP THY FOOT (namely upon the ground. These are signs of one amazed, grieving and indignant at such evils impending upon the Jews, say St. Jerome and Polychronius, namely) AT (that is, on account of) THE ABOMINATIONS OF THE EVILS (that is, of the sins) OF THE HOUSE OF ISRAEL. Alas. Thus the Hebrew אח ach should be translated, so that it be of one grieving. But the Septuagint and Theodotion take ach for האח heach; whence they translate, well done, as if Theodoretus says. Thou, O Ezekiel! clap thy foot, or rather stamp, and marvel at the justice of the sentence: and, as the Scholiast: Rejoice at the overthrow of idols, and insult them, saying: Well done; so that thy clapping be not of one grieving, but of one praising, and inciting to cruelty. For thus the Romans indicated by clapping their favor, approbation, congratulation in comedies, as is evident from Plautus. Mystically St. Jerome: "We strike," he says, "with the hand, when we separate ourselves from evil works. We stamp the foot, when we do not walk in the way of sinners. We wail and weep, when those things which are done displease us." 14. FROM THE DESERT DEBLATHA, supply, as far as Jerusalem, as if to say, All Judea shall be laid waste by the Chaldeans, from Deblatha as far as Jerusalem; "so that it may be plain to all that there is nothing between the wilderness and the great sea which the hostile sword has not consumed," says St. Jerome. Moreover, Deblatha appears to be the same as that which is called Reblata by Jeremiah, and in lib. IV Kings cap. xxv, vers. 6. For the letters ד daleth and ר res, being most similar in character, it is easy for one to slip into the other. Hence for Benadad the Septuagint translate, Benadar, Amos 1, 4. Thus Sophon. iii, 9, for then I will restore to the peoples a pure lip ברורד, berura, that is, chosen; the Septuagint read בדורה bedora, that is, in their generation. Thus for Gersam, Num. III, 17, 22, and elsewhere, they read Gedsam. Thus for Asdod, Asdor is read; for Dodanim, Rodanim; and the Jews for Duma read Roma, but deceitfully. Moreover, Reblata is Epiphania of Syria, where, as Jeremiah testifies in cap. xxxix, vers. 5, Nebuchadnezzar sat, awaiting the end of the Jewish war; whence Zedekiah was led to him there, and blinded: and for this reason he names Deblatha here before other places: thus St. Jerome, Vatablus and the Hebrews. Adrichomius, however, distinguishes Deblatha from Reblata, and places Deblatha as the boundary of the tribe of Reuben. Thus he himself in the Description of the Holy Land. Tropologically St. Jerome: "Deblatha," he says, "sounds a mass, that is, a mass of figs, so that, after they have found bitterness in the simulated sweetness, which was not of cultivated land, but of wilderness, then they may know that He Himself is the Lord. For honey drips from the lips of the harlot, which for a time fattens the throats of those eating, but afterwards is found more bitter than gall. This is signified also by the two baskets of figs, Jerem. cap. xxiv.
Machine translation from the Latin, not reviewed.
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Bamah (Heb. "height"; plural Bāmāth)
… by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated them, indeed promoted them in the northern kingdom (Os. 10:8, 9; Am. 8:14; I Reg. 12:31; 13:32; II Reg. 17:29, 32; 23:7, 19; Ez. 6:3-6).
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Bamah (Heb. "height"; plural Bāmāth)
The prophets call such b. places of impiety (Os. 4:13 ff.; 10:8; Mi. 1:5). Human sacrifices are recalled, for example, in Ier. 7:31; 19:5; Ez. 6:4, 13; 16:20 ff. The idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely …
… against pagan idolatry, especially in the more recent books (Wis. 14:13 ff.), but also in more ancient texts, particularly in the Letter of Jeremiah and in frequent very energetic affirmations of the great prophets (Is. 40:19, 20; 44:13-19; Jer. 10:3 ff.; Ez. 6:4, 5; 14:6 ff.; Dan. 3:12 ff.). …
… Distinct from the m. are the solar stelae in honor of Baal: hammānim (Lev. 26, 30; Is. 17, 8; 27, 9; Ez. 6, 4, 6; II Chron. 14, 4; 34, 4, 7), placed above the altar.
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Bamah (Heb. "height"; plural Bāmāth)
… (Deut. 12:4; 7:5, etc.), the hammānīm (Lev. 26:30; II Par. 14:4) (v. Baal), tents (Ez. 16:16, 18), altars erected on high hills and mountain peaks, under leafy trees, where incense was burned to idols and food offerings were made (Os. 4:13; Ez. 6:13) and banquets (Ez. 22:9). In the b. there have been found, among other things, bronze daggers, libation cups, burned vessels, perfumes, votive objects of every kind, terracotta …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.