|New International Version (©2011)|
"Though Ephraim built many altars for sin offerings, these have become altars for sinning.
New Living Translation (©2007)
"Israel has built many altars to take away sin, but these very altars became places for sinning!
English Standard Version (©2001)
Because Ephraim has multiplied altars for sinning, they have become to him altars for sinning.
New American Standard Bible (©1995)
Since Ephraim has multiplied altars for sin, They have become altars of sinning for him.
King James Bible (Cambridge Ed.)
Because Ephraim hath made many altars to sin, altars shall be unto him to sin.
Holman Christian Standard Bible (©2009)
When Ephraim multiplied his altars for sin, they became his altars for sinning.
International Standard Version (©2012)
"The more altars Ephraim builds for sin, the more altars there will be for sin.
NET Bible (©2006)
Although Ephraim has built many altars for sin offerings, these have become altars for sinning!
GOD'S WORD® Translation (©1995)
"The more altars that the people of Ephraim build to make offerings to pay for their sins, the more places they have for sinning.
King James 2000 Bible (©2003)
Because Ephraim has made many altars for sin offerings, the altars shall be unto him for sinning.
American King James Version
Because Ephraim has made many altars to sin, altars shall be to him to sin.
American Standard Version
Because Ephraim hath multiplied altars for sinning, altars have been unto him for sinning.
Because Ephraim hath made many altars to sin: altars are become to him unto sin.
Darby Bible Translation
Because Ephraim hath multiplied altars to sin, altars shall be unto him to sin.
English Revised Version
Because Ephraim hath multiplied altars to sin, altars have been unto him to sin.
Webster's Bible Translation
Because Ephraim hath made many altars to sin, altars shall be to him to sin.
World English Bible
Because Ephraim has multiplied altars for sinning, they became for him altars for sinning.
Young's Literal Translation
Because Ephraim did multiply altars to sin, They have been to him altars to sin.
|Matthew Henry's Concise Commentary|
8:11-14 It is a great sin to corrupt the worship of God, and will be charged as sin on all who do it, how plausible soever their excuses may seem to be. The Lord had caused his law to be written for them, but they cared not to know, and would not obey it. Man seems by the temples he builds to be mindful of his Maker, yet really he has forgotten him, because he has cast off all his fear; but none ever hardened his heart against God and prospered. So long as men despise the truths and precepts of God's word, and the ordinances of his worship, all the observances and offerings, however costly, of their own devising, will be unto them for sin; for those services only are acceptable to God, which are done according to his word, and through Jesus Christ.
Verses 11, 12. - These two verses are closely connected with the preceding verse and with each other. Ver. 11 not only accounts for, but justifies, the threat of punishment announced in ver. 10 by reference to Ephraim's sin; and ver. 12 shows the inexcusableness of Ephraim in thus sinning. Because Ephraim hath made many altars to sin, altars shall be unto him to sin. Instead of the one sanctuary with its altar in the place which the Lord their God would choose out of all their tribes to put his Name there and to accept the offerings of his people, they multiplied altars contrary to the express command of God; while those altars which they erected in any places that pleased them were not for the service of the true God, but for the worship of idols, the calves, Baal, and ether vanities of the heathen. Thus they multiplied their sin by every altar they reared and every idol they worshipped. Their altars, instead of proving their piety, plunged them in greater sin and deeper guilt. I have written to him the great things of my Law, but they were counted as a strange thing. For the Athenians, whose city Paul found full of idols, and which in addition to its many other altars had one to an unknown god, there was some excuse, for they were not privileged with a revelation of the Divine will in a written Law; but for Israel no such apology was possible. This verse proves plainly that, in their sinning by multiplying idols and altars, they were entirely without excuse. The kethie or textual reading has ribbo for ribboth by the omission of tar and equivalent to רְבָבָה, that is, ten thousand, or myriads; the Qeri or Maasoretie correction, רֻבֵּי, plural of דב, multitudes. The idea conveyed is the numerous directions, preceptive and prohibitive, of the Pentateuch; the commandments, so full and explicit, comprehending alike the great things and the little; the details, so minute as well as manifold, that there was no possibility of mistake, provided there was any mind to be informed. Still more, these commandments, directions, and details were not only communicated verbally and orally to Israel; they were committed to writing, and thus placed permanently on record. And yet, notwithstanding all this, the great things of God's Law were regarded by many or most of those to whom they were addressed as instructions foreign to their interest, with which they had no concern, and which consequently had no claim on their attention and deserved no place in their recollection. The variety of names for the Divine commands is very noteworthy. There are commandments equivalent to all precepts of which the motives are assigned, as of circumstance to distinguish Israel from ether people; statutes, for which no motives are assigned, as in the case of the red heifer, prohibition against wearing garments of mixed material, and ceremonial prescripts in general; testimonies, precepts intended to keep up the memory of any event of fact as the Passover to remind of the departure from Egypt; precepts, rational injunctions, left, so to say, to our intelligence, as the unity of the Deity and the fact of his being the Creator; and judgments, judicial directions relating to buying and selling, inheritances, and such like.
Gill's Exposition of the Entire Bible
Because Ephraim hath, made many altars to sin,.... Not with an intention to commit sin, but to offer sacrifice for sin, and make atonement for it, as they thought; but these altars being erected for the sake of idols, and sacrifices offered on them to them, they sinned in so doing, and were the cause of sin in others, who were drawn into it by their example; as they were made to sin, or drawn into it, by Jeroboam their king, These altars were those set up at Dan and Bethel, and in all high places, and tops of mountains, where they sacrificed to idols; and which was contrary to the express command of God, who required sacrifice only at one place, and on one altar, Deuteronomy 12:5; typical of the one altar Christ, and his alone sacrifice, who is the only Mediator between God and man; and they are guilty of the same crime as Ephraim here, who make use of more, or neglect him;
altars shall be unto him for sin; either these same altars, and the sacrifices offered on them, shall be reckoned and imputed to him as sins, trod shall be the cause of his condemnation and punishment: or, "let the altars be unto him for sin", so some (n); since he will have them, let him have them, and go on in sinning, till he has filled up the measure of his sins, and brought on him just condemnation; or else other altars are meant, even in the land of Assyria, where, since they were so fond of multiplying altars, they should have altars enough to sin at, whereby their sins would be increased, and their punishment for them aggravated. The Targum is,
"seeing the house of Ephraim hath multiplied altars to sin, the altars of their idols shall he to them for a stumbling block,''
or ruin; so sin is taken in a different sense, both for guilt, and the punishment of it.
(n) "santo ergo illi altaria ad peccandum", Rivet.
Jamieson-Fausset-Brown Bible Commentary
11. God in righteous retribution gives them up to their own way; the sin becomes its own punishment (Pr 1:31).
many altars—in opposition to God's law (De 12:5, 6, 13, 14).
to sin … to sin—Their altars which were "sin" (whatever religious intentions they might plead) should be treated as such, and be the source of their punishment (1Ki 12:30; 13:34).
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