You have lifted up
The phrase "You have lifted up" suggests an act of elevation or exaltation, indicating that the people of Israel have placed these idols in a position of reverence and worship. The Hebrew root word here is "nasa," which means to carry, lift, or bear. This action implies a deliberate choice to prioritize these false gods over the true God, Yahweh. Historically, this reflects a period of syncretism where Israel adopted pagan practices, contrary to the covenant relationship established with God.

Sakkuth your king
"Sakkuth" is a deity associated with Assyrian or Babylonian worship, possibly linked to the planet Saturn. The term "your king" indicates that the Israelites have given this idol a place of authority and rulership in their lives, usurping the rightful place of God as their sovereign. This reflects a historical context where Israel, influenced by surrounding nations, fell into idolatry, violating the first commandment to have no other gods before Yahweh.

and Kaiwan your star god
"Kaiwan" is another name for a celestial deity, often associated with the planet Saturn, similar to Sakkuth. The term "star god" highlights the astral worship practices that were prevalent in ancient Near Eastern cultures. This idolatry represents a turning away from the worship of the Creator to the creation, a theme consistently condemned by the prophets. The Israelites' adoption of such practices signifies a deep spiritual apostasy and a breach of their covenant with God.

the idols you made for yourselves
The phrase "the idols you made for yourselves" underscores the self-made nature of these objects of worship. The Hebrew word for idols, "gillulim," often carries a derogatory connotation, emphasizing their worthlessness and the futility of idol worship. This phrase highlights the human tendency to create gods in their own image, reflecting their desires and fears, rather than submitting to the one true God. It serves as a reminder of the folly of idolatry and the call to return to genuine worship of Yahweh.

Verse 26. - This verse has occasioned great perplexity to commentators. The connection with the context, the meaning of some of the terms, and whether the reference is to past, present, or future, are questions which have roused much controversy. We need not here recapitulate the various opinions which have been held. It will be sufficient to state what seems to be the simplest and most probable explanation of the passage. But we must not omit to mention first the explanation adopted by Ewald, Schrader, Farrar, Konig, and others, viz. that this verse refers to the punitive deportation which was to be the people's lot, when they should take their shrines and images with them into captivity. "So shall ye take (into exile) Sakkuth your king," etc. But the punishment is foretold in ver. 27; and this verse contrasts their idol worship with the neglected worship of Jehovah (ver. 25). But ye have borne; and ye bare; καὶ ἀνελάβετε (Septuagint); et portastis (Vulgate). Ye offered me no pure worship in the wilderness, seeing that ye took false gods with you, and joined their worship with, or substuted it for, mine. The tabernacle of your Moloch; τὴν σκηνὴν τοῦ Μολόχ (Septuagint); tabernaculum Moloch vestro (Vulgate). The Hebrew word rendered "tabernacle" (sikkuth). which is found nowhere else, has been variously explained. Aquila gives συσκιασμούς: Theodotion, "vision," reading the whole sentence thus: Καὶ ἤρατε τὴν ὅρασιν τοῦ Θεοῦ ὑμῶν ὑμῶν ἄστρον τοῦ Θεοῦ ὑμῶν. Many moderns render, "stake," "column," or "shrine." Others suppose it to be equivalent to Sakkuth, an Assyrian name for Molech (or Adar); but this is very uncertain (see 'Studien und Kritiken.' 1874, p. 887), sad the parallelism requires the word to be an appellative and not a proper name. It most probably means "shrine," a portable shrine, like those spoken of in Acts 19:24 in connection with the worship of Diana. The Syriac and Arabic versions call it "tent," and thus the reproach stands forth emphatically that, instead of, or in conjunction with, the true tabernacle, they bore aloft, as if proud of their apostasy, the tabernacle of a false god. Such shrines were used by the Egyptians, according to Herodotus (2:63, where see Rawlinson's note) and Diod. Sic. (1:97). Many such may be seen in the Egyptian room of the British Museum. Keil quotes Drumann, 'On the Rosetta Inscription,' p. 211, "These were small chapels, generally gilded and ornamented with flowers and in other ways, intended to hold a small idol when processions were made, and to be carried or driven about with it." Hence we must look to Egypt as the source of this idolatry. Moloch, though sanctioned by the LXX. and St. Stephen (Acts 7:43), is a mistranslation. De Rossi, indeed, mentions that one Hebrew manuscript gives Moloch, but the received reading is Melkekem, which is confirmed by Symmachus and Theodotion, who have τοῦ βασιλέως ὑμῶν, and by the Syriac. The translation, therefore, should run, "Ye took up the shrine of your king," i.e. of him whom ye made your king in the place of Jehovah, meaning some stellar divinity. And Chiun your images; καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ῥαμφάν, "and the star of your god Raephan "(Septuagint); et imaginem idolorum vestrorum; literally, the kiyyun of your images. The parallelism again requires us to take this unknown word as an appellative; and according to its probable derivation, its meaning is "pedestal," or "framework," that on which the image stood. The Greek rendering is, as Keil thinks, owing to a false reading of the unpointed text, in old Hebrew kaph and resh being easily confounded, and vau and pe. Theodotion considered the word a common noun, translating it by ἀμαύρωσιν. It is probably a mere coincidence that in some Assyrian inscriptions the name Kairan occurs as that of a deity, who is identified with Saturn; that the Egyptians (from whom the Israelites must have derived the notion) ever acknowledged such a deity is quite unproved. St. Stephen merely quotes the Textus Receptus of his day, which was close enough to the original for his argument. The star of your god. These words are in loose apposition with the preceding, and are equivalent to "your star god," or the star whom ye worship as god. Whether some particular star is meant, or whether the sun is the deity signified, cannot be determined, although the universal prevalence of the worship of sun gods in Egypt makes the latter supposition very probable. St. Stephen puts the sin in a general form: "God gave them up to serve the host of heaven" (Acts 7:42; comp. Deuteronomy 4:19; Deuteronomy 17:3). Which ye made to yourselves. This was the crime, self-will, desertion of the appointed way for devices of their own invention.

Parallel Commentaries ...


You have lifted up
וּנְשָׂאתֶ֗ם (ū·nə·śā·ṯem)
Conjunctive waw | Verb - Qal - Conjunctive perfect - second person masculine plural
Strong's 5375: To lift, carry, take

Sakkuth
סִכּ֣וּת (sik·kūṯ)
Noun - proper - masculine singular
Strong's 5522: A foreign god

your king
מַלְכְּכֶ֔ם (mal·kə·ḵem)
Noun - masculine singular construct | second person masculine plural
Strong's 4432: Molech -- a heathen god to whom Israelites sacrificed children

and Kaiwan
כִּיּ֣וּן (kî·yūn)
Noun - proper - masculine singular
Strong's 3594: A statue, idol, for, some heathen deity

your star
כּוֹכַב֙ (kō·w·ḵaḇ)
Noun - masculine singular construct
Strong's 3556: A star, a prince

god,
אֱלֹ֣הֵיכֶ֔ם (’ĕ·lō·hê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 430: gods -- the supreme God, magistrates, a superlative

the idols
צַלְמֵיכֶ֑ם (ṣal·mê·ḵem)
Noun - masculine plural construct | second person masculine plural
Strong's 6754: A phantom, illusion, resemblance, a representative figure, an idol

you made
עֲשִׂיתֶ֖ם (‘ă·śî·ṯem)
Verb - Qal - Perfect - second person masculine plural
Strong's 6213: To do, make

for yourselves.
לָכֶֽם׃ (lā·ḵem)
Preposition | second person masculine plural
Strong's Hebrew


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OT Prophets: Amos 5:26 You also carried the tent of your (Amo. Am)