Heb. chamudoth, “desirable, precious things.” A similar word from the same root is employed in Isa. 44:9 to describe the costly ornaments with which the heathen decked their images. Some see the fulfillment of this passage in the priceless gifts that have been bestowed upon images of the Virgin and of the saints (see Rev. 17:4; 18:16).

 Heb. ’eloah ma‘uzzim. Commentators have varied considerably in their interpretation of this expression. Some regard it as a proper name, “the god Mauzzim.” However, a god by such a name is unknown elsewhere. Inasmuch as ma‘uzzim seems quite plainly to be the plural of the Heb. ma‘oz, “refuge,” “fortress,” which appears repeatedly in this chapter (vs. 7, 10, 19, 31), it seems best to understand these words as meaning “the god of fortresses,” or “god of refuges.”

Some interpret this verse as referring to the worship of Reason instituted at Paris in 1793. Realizing the necessity of religion if France was to remain strong to accomplish her aim of spreading the Revolution throughout Europe, some of the leaders in Paris attempted to establish a new religion, with reason personified as a goddess. This was later followed by the worship of a “Supreme Being”—nature deified—who might appropriately be considered as a “god of forces.”

Others understand a reference here to the prayers directed to the saints and to the Virgin Mary; still others, to Rome’s alliance with civil powers and her studied efforts to get the nations to do her bidding.

Heb. ‘al-kanno, “in his place,” that is, in place of the true God.