For they went and served other gods, and worshipped them, gods whom they knew not, and whom he had not given unto them:

and went and served other gods, and worshipped them, gods that they knew not, and that he had not given unto them:

And they have served strange gods, and adored them, whom they knew not, and for whom they had not been assigned:

and they went and served other gods, and bowed down to them, gods whom they knew not, and whom he had not assigned to them.

For they went and served other gods, and worshiped them, gods which they knew not, and which he had not given to them:

and they go and serve other gods, and bow themselves to them, gods which they have not known, and which He hath not apportioned to them;

And they went after other gods and gave them worship, gods who were strange to them, and whom he had not given them:

and went and served other gods, and worshipped them, gods that they knew not, and that He had not allotted unto them;

And they have served foreign gods, and adored them, though they did not know them, and though they had not been allotted to them.

Et abeuntes coluerunt deos alienos, incurvaveruntque se eis: deos, inquam, quos non noverant, et qui nihil impertiti fuerant illis:

Gods - whom he had not given unto them - This is an unhappy translation. Houbigant renders the original words ולו חלק להם velo chalak lahem, et quibuscum nulla eis societas, "And with whom they had no society;" and falls unmercifully on Le Clerc because he had translated it, From whom they had received no benefits. I must differ from both these great men, because I think they differ from the text. חלק chalak signifies a portion, lot, inheritance, and God is frequently represented in Scripture as the portion or inheritance of his people. Here, therefore, I think the original should be rendered, And there was no portion to them, that is, the gods they served could neither supply their wants nor save their souls - they were no portion.

For they went and served other gods, and worshipped them,.... As did all Israel, in the times of Solomon, and the ten tribes under Jeroboam, and other succeeding kings of Israel; and the two tribes in the times of Ahaz, and especially of Manasseh, when they worshipped all the host of heaven; see 1-Kings 11:33,
gods whom they knew not; to whom they, as well as their fathers before them, were strangers and approved not of them; and of whose power and goodness they had no experience, and of which there never were any instances; yet such was their stupidity, as to leave their God, the only true God, of whom they had many proofs in both respects, and worship these idols, which had never been profitable and serviceable to them on any account:
and whom he hath not given unto them; which version seems not to afford a good sense; for to what people soever has God, the true God, given other gods to worship, which this seems to imply, though he had not given or allowed any to them? Onkelos paraphrases it, "did not do them good"; which Jarchi explains, the gods they chose them did not impart to them any inheritance, or any portion; for the word used signifies to divide, or part a portion or inheritance; now the Lord God did divide to Israel the land of Canaan for an inheritance, but these idols had never divided anything to them, and had been in no instance profitable or advantageous to them; and therefore it was madness and folly in them to worship them, as well as great ingratitude to the Lord their God, who had done such great and good things for them; for so the words may be rendered, "and did not impart" or "divide to them" (g) anything; that is, not anyone of them did; for the verb is singular.
(g) "qui nihil impertitus est eis", Pagninus; "et quorum nullus impertitus fuerat eis quidquem", Piscator; "neque partitus est ipsis", Cocceius.

"Gods which God had not assigned them" (vid., Deuteronomy 4:19). "All the curses," etc., are the curses contained in Deut 28:15-68; Leviticus 26:14-38. - Those who give the answer close their address in Deuteronomy 29:29 with an expression of pious submission and solemn admonition. "That which is hidden belongs to the Lord our God (is His affair), and that which is revealed belongs to us and our children for ever, to do (that we may do) all the words of this law." That which is revealed includes the law with its promises and threats; consequently that which is hidden can only refer to the mode in which God will carry out in the future His counsel and will, which He has revealed in the law, and complete His work of salvation notwithstanding the apostasy of the people.
(Note: What the puncta extraordinaria above (ע)ד וּלבנינוּ לנוּ mean, is uncertain. Hiller's conjecture is the most probable, "that they are intended to indicate a various reading, formed by the omission of eleven consonants, and the transposition of the rest עולם והנגדלות (at magnalia saeculi sunt);" whereas there is no foundation for Lightfoot's notion, that "they served as a warning, that we should not wish to pry with curiosity into the secret things of God, but should be content with His revealed will," - a notion which rests upon the supposition that the points are inspired.)

Whom God had not given to them - For their worship, but hath divided them unto all nations, for their use and service. So he speaks here of the sun and moon and stars, which were the principal gods worshipped by the neighbouring nations.