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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141-8. Право пророка произносить обличения народу. 9-13. Обличение Израиля. 14-15. Возвещение наказания Израилю.С гл. III начинается вторая часть кн. Амоса. Здесь содержатся речи пророка против Израиля, содержащие обличение преступлений народа и, затем, возвещение падения царства Израильского. Matthew Henry: Concise Commentary on the Whole Bible - 1706A stupid, senseless, heedless people, are, in this chapter, called upon to take notice, I. Of the judgments of God denounced against them and the warnings he gave them of those judgments, and to be hereby awakened out of their security, ver. 1-8. II. Of the sins that were found among them, by which God was provoked thus to threaten, thus to punish, that they might justify God in his controversy with them, and, unless they repented and reformed, might expect no other than that God should proceed in his controversy, ver. 9-15.Adam Clarke: Commentary on the Bible - 1831This chapter begins with reproving the twelve tribes in general, Amo 3:1, Amo 3:2; and then particularly the kingdom of Israel, whose capital was Samaria. Thee prophet assures them that, while they were at variance with God, it would be unreasonable in them to expect his presence or favor, Amo 3:3-8. Other neighboring nations are then called upon to take warning from the judgments about to be inflicted upon the house of Israel, which would be so general that only a small remnant should escape them, Amo 3:9-15. The image used by the prophet on this occasion, (see Amo 3:12), and borrowed from his former calling, is very natural and significant, and not a little dignified by the inspired writer's lofty air and manner.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Amo 3:1, The necessity of God's judgment against Israel; Amo 3:9, The publication of it, with the causes thereof.Carl Friedrich Keil and Franz DelitzschII. Prophecies Concerning Israel - Amos 3-6 Although the expression "Hear this word," which is repeated at the commencement of Amos 3:1-15, Amos 4:1-13 and 5, suggests the idea of three addresses, the contents of these chapters show that they do not contain three separate addresses delivered to the people by Amos at different times, but that they group together the leading thoughts of appeals delivered by word of mouth, so as to form one long admonition to repentance. Commencing with the proofs of his right to predict judgment to the nation on account of its sins (Amos 3:1-8), the prophet exposes the wickedness of Israel in general (ch. 3:9-4:3), and then shows the worthlessness of the nation's trust in idolatry (Amos 4:4-13), and lastly announces the destruction of the kingdom as the inevitable consequence of the prevailing injustice and ungodliness (ch. 5 and Amos 6:1-14). Announcement of the Judgment - Hos 3:1-5 Because the Lord has chosen Israel to be His people, He must visit all its sins (Amos 3:2), and has commissioned the prophet to announce this punishment (Amos 3:3-8). As Israel has heaped up oppression, violence, and wickedness, an enemy will come upon the land and plunder Samaria, and cause its inhabitants to perish, and demolish the altars of Bethel, and destroy the capital (Amos 3:9-15). John GillINTRODUCTION TO AMOS 3In this chapter the prophet goes on with his prophecy against Israel, whom God had highly favoured, and yet sinned against him, and therefore must expect to be punished by him; and the rather, since he and they were not agreed; and therefore there could be no communion between them, Amos 3:1; and by various similes are set forth the cause of divine judgments, the certain design of them, and their continuance, till the end is answered; which should be attended to, since every thing of this kind is of God, who giving his prophets notice of it, they are under an absolute necessity of declaring it; nor should they be blamed for it, Amos 3:4; and even the Heathen nations are appealed unto as witnesses of the sins of Israel, that caused such a denunciation of wrath; their tumults, oppression, injustice, violence, and robbery, Amos 3:9; wherefore an adversary is threatened to be sent among them, that should utterly destroy them, so that few should escape, Amos 3:11; particularly their idolatry and luxury seem to have been reigning sins, which had a great hand in bringing on their rum, and for which the Lord would punish them, Amos 3:13. |
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3:13:1: Լուարո՛ւք զպատգամս զայս զոր խօսեցաւ Տէր ՚ի վերայ ձեր տունդ Իսրայէլի. եւ ՚ի վերայ ամենայն ազգաց զորս հանի յերկրէն Եգիպտացւոց։ Լուարուք զպատգամս զայս զոր խօսեցաւ Տէր ի վերայ ձեր, [32]տունդ Իսրայելի, ի վերայ ամենայն ազգաց զորս հանի յերկրէն [33]Եգիպտացւոց:1 Լսեցէ՛ք այս պատգամը,որ Տէրը խօսեց Իսրայէլի ձեր այդ տանեւ բոլոր այն տոհմերի դէմ,որոնց հանեց Եգիպտացիների երկրից: 3 Լսեցէ՛ք այս խօսքը, ո՛վ Իսրայէլի որդիներ, Որ Տէրը ձեզի դէմ կը խօսի, Այն բոլոր ազգատոհմին դէմ, Որ Եգիպտոսէն հանեց. 3:1: Լուարո՛ւք զպատգամս զայս զոր խօսեցաւ Տէր ՚ի վերայ ձեր տունդ Իսրայէլի. եւ ՚ի վերայ ամենայն ազգաց զորս հանի յերկրէն Եգիպտացւոց։ 1 Լսեցէ՛ք այս պատգամը,որ Տէրը խօսեց Իսրայէլի ձեր այդ տանեւ բոլոր այն տոհմերի դէմ,որոնց հանեց Եգիպտացիների երկրից: 3 Լսեցէ՛ք այս խօսքը, ո՛վ Իսրայէլի որդիներ, Որ Տէրը ձեզի դէմ կը խօսի, Այն բոլոր ազգատոհմին դէմ, Որ Եգիպտոսէն հանեց. zohrab-1805▾ eastern-1994▾ western am▾ |
3:13:1 Слушайте слово сие, которое Господь изрек на вас, сыны Израилевы, на все племя, которое вывел Я из земли Египетской, говоря: Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying:3:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he ὃν ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even κατὰ κατα down; by πάσης πας all; every φυλῆς φυλη tribe ἧς ος who; what ἀνήγαγον αναγω lead up; head up ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos λέγων λεγω tell; declare 3:1 שִׁמְע֞וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the מִּשְׁפָּחָ֔ה mmišpāḥˈā מִשְׁפָּחָה clan אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֶעֱלֵ֛יתִי heʕᵉlˈêṯî עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 3:1. audite verbum quod locutus est Dominus super vos filii Israhel super omni cognatione quam eduxi de terra Aegypti dicensHear the word that the Lord hath spoken concerning you, O ye children of Israel: concerning the whole family that I brought up out of the land of Egypt, saying: 1. Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up out of the land of Egypt, saying, 3:1 Слушайте слово сие, которое Господь изрек на вас, сыны Израилевы, на все племя, которое вывел Я из земли Египетской, говоря: 3:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he ὃν ος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even κατὰ κατα down; by πάσης πας all; every φυλῆς φυλη tribe ἧς ος who; what ἀνήγαγον αναγω lead up; head up ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos λέγων λεγω tell; declare 3:1 שִׁמְע֞וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֚ל ˈʕal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the מִּשְׁפָּחָ֔ה mmišpāḥˈā מִשְׁפָּחָה clan אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] הֶעֱלֵ֛יתִי heʕᵉlˈêṯî עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say 3:1. audite verbum quod locutus est Dominus super vos filii Israhel super omni cognatione quam eduxi de terra Aegypti dicens ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Hear the word that the Lord hath spoken concerning you, O ye children of Israel: concerning the whole family that I brought up out of the land of Egypt, saying: |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17061 Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying, 2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities. 3 Can two walk together, except they be agreed? 4 Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? 5 Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? 6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done it? 7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets. 8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?The scope of these verses is to convince the people of Israel that God had a controversy with them. That which the prophet has to say to them is to let them know that the Lord has something to say against them, v. 1. They were his peculiar people above others, knew his name, and were called by it; nevertheless he had something against them, and they were called to hear what it was, that they might consider what answer they should make, as the prisoner at the bar is told to hearken to his indictment. The children of Israel would not regard the words of counsel and comfort that God had many a time spoken to them, and now they shall be made to hear the word of reproof and threatening that the Lord has spoken against them; for he will act as he has spoken. I. Let them know that the gracious cognizance God has taken of them, and the favours he has bestowed upon them, should not exempt them from the punishment due to them for their sins. Israel is a family that God brought up out of the land of Egypt, (v. 1), and it was no more than a family when it went down thither; thence God delivered it; thence he fetched it to be a family to himself. It is not only the ten tribes, the kingdom of Israel, that must take notice of this, but that of Judah also, for it is spoken against the whole family that God brought up out of Egypt. It is a family that God has bestowed distinguishing favours upon, has owned in a peculiar manner. You only have I known of all the families of the earth. Note, God's church in the world is a family dignified above all the families of the earth. Those that know God are known of him. In Judah is God known, and therefore Judah is more than any people known of God. God has known them, that is, he has chosen them, covenanted with them, and conversed with them as his acquaintance. Now, one would think, it should follow, "Therefore I will spare you, will connive at your faults, and excuse you." No: Therefore I will punish you for all your iniquities. Note, The distinguishing favours of God to us, if they do not serve to restrain us from sin, shall not serve to exempt us from punishment; nay, the nearer any are to God in profession, and the kinder notice he has taken of them, the more surely, the more quickly, and the more severely will he reckon with them, if they by a course of wilful sin profane their character, disgrace their relation to him, violate their engagements, and put a slight upon the favours and honours with which they have been distinguished. Therefore they shall be punished, because their sins dishonour him, affront him, and grieve him, more than the sins of others, and because it is necessary that God should vindicate his own honour by making it appear that he hates sin and hates it most in those that are nearest to him; if they be but as bad as others, they shall be punished worse than others, because it is justly expected that they should be so much better than others. Judgment begins at the house of God, begins at the sanctuary; for God will be sanctified either by or upon those that come nigh unto him, Lev. x. 3. II. Let them know that they could not expect any comfortable communion with God unless they first made their peace with him (v. 3): Can two walk together except they be agreed? No; how should they? Where there is not friendship there can be no fellowship; if two persons be at variance, they must first accommodate the matters in difference between them before there can be any interchanging of good offices. Israel has affronted God, had broken their covenant with him, and ill-requited his favours to them; and yet they expected that he should continue to walk with them, should take their part, act for them, and give them assurances of his presence with them, though they took no care by repentance and reformation to agree with their adversary and to turn away his wrath. "But how can that be?" says God. "While you continue to walk contrary to God you can look for no other than that he should walk contrary to you," Lev. xxvi. 23, 24. Note, We cannot expect that God should be present with us, or act for us, unless we be reconciled to him. God and man cannot walk together except they be agreed. Unless we agree with God in our end, which is his glory, we cannot walk with him by the way. III. Let them know that the warnings God gave them of judgments approaching were not causeless and groundless, merely to amuse them, but certain declarations of the wrath of God against them, which (if they did not speedily repent) they would infallibly feel the effects of (v. 4): "Will a lion roar in the forest when he has no prey in view? No: he roars upon his prey. Nor will a young lion cry out of his den if the old lion have taken nothing to bring home to him; nor would God thus give you warning both by the threatenings of his word, and by less judgments, if you had not by your sins made yourselves a prey to his wrath, nor if he were not really about to fall upon you with desolating destroying judgments." Note, The threatenings of the word and providence of God are not bugbears, to frighten children and fools, but are certain inferences from the sin of man and certain presages of the judgments of God. IV. Let them know that, as their own wickedness was the procuring cause of these judgments, so they shall not be removed till they have done their work, v. 5. When God has come forth to contend with a sinful people it is necessary that they should understand, 1. That it is their own sin that has entangled them; for can a bird fall in a snare upon the earth where no gin is for him? No, nature does not lay snares for the creatures, but the art of men; a bird is not taken in a snare by chance, but with the fowler's design; so the providence of God prepares trouble for sinners, and it is in the work of their own hands that they are snared. Affliction does not spring out of the dust, but it is God's justice, and our own wickedness, that correct us. 2. It is nothing but their own repentance that can disentangle them; for shall one take up a snare from the earth, which he laid with design, except he have taken something as he designed? So neither will God remove the affliction he has sent till it have done its work and accomplished that for which he sent it. If our hearts be duly humbled, and we are brought by our afflictions to confess and forsake our sins, then the snare has taken something, then the point is gained, the end is answered, and then, and not till then, the snare is broken, is taken up from the earth, and we are delivered in love and mercy. V. Let them know that all their troubles came from the hand of God's providence and from the counsel of his will (v. 6): Shall there be evil in a city, in a family, in a nation, and the Lord has not done it, appointed it, and performed what he appointed? The evil of sin is from ourselves; it is our own doing. But the evil of trouble, personal or public, is from God, and is his doing; whoever are the instruments, God is the principal agent. Out of his mouth both evil and good proceed. This consideration, that, whatever evil is in the city, the Lord has done it, should engage us patiently to bear our share in public calamities and to study to answer God's intention in them. VI. Let them know that their prophets, who give them warning of judgments approaching, deliver nothing to them but what they have received from the Lord to be delivered to his people. 1. God makes it known beforehand to the prophets (v. 7): Surely the Lord Jehovah will do nothing, none of that evil in the city spoken of (v. 6), but he reveals it to his servants the prophets, though to others it is a secret. Therefore those know not what they do who make light of the warnings which the prophets give them, in God's name. Observe, God's prophets are his servants, whom he employs to go on his errands to the children of men. The secret of God is with them; it is in some sense with all the righteous (Prov. iii. 32), with all that fear God (Ps. xxv. 14), but in a peculiar manner with the prophets, to whom the Spirit of prophecy is a Spirit of revelation. It would have put honour enough upon prophets if it had been only said that sometimes God is pleased to reveal to his prophets what he designs to do, but it speaks something very great to say that he does nothing but what he reveals to them, as if they were the men of his counsel. Shall I hide from Abraham, who is a prophet, the thing which I do? Gen. xviii. 17. God will therefore be sure to reckon with those that put contempt on the prophets, whom he puts this honour upon. 2. The prophets cannot but make that known to the people which God has made known to them (v. 8): The Lord God has spoken; who can but prophesy? His prophets, to whom he has spoken in secret by dreams and visions, cannot but speak in public to the people what they have heard from God. They are so full of those things themselves, so well assured concerning them, and so much affected with them, that they cannot but speak of them; for out of the abundance of the heart the mouth will speak. I believed; therefore have I spoken, Acts iv. 20. Nay, and besides the prophetic impulse which went along with the inspiration, and made the word like a fire in their bones (Jer. xx. 9), they received a command from God to deliver what they had been charged with; and they would have been false to their trust if they had not done it. Necessity was laid upon them, as upon the preachers of the gospel, 1 Cor. ix. 16. VII. Let them know that they ought to tremble before God upon the fair warning he had given them, as they would, 1. Upon the sounding of a trumpet, to give notice of the approach of the enemy, that all may stand upon their guard and stand to their arms: Shall a trumpet be blown in the city, and the people be not afraid, or run together? so some read it, v. 6. Will they not immediately come together in a fright, to consider what is best to be done for the common safety? Yet when God by his prophets gives them notice of their danger, and summons them to come and enlist themselves under his banner, it makes no impression; they will sooner give credit to a watchman on their walls than to a prophet sent of God, will sooner obey the summons of the governor of their city than the orders given them by the Governor of the world. God says, Hearken to the voice of the trumpet; but they will not hearken, nay, and they tell him plainly that they will not, Jer. vi. 17. 2. Upon the roaring of a lion. God is sometimes as a lion, and a young lion, to the house of Judah, Hos. v. 14. The lion roars before he tears; thus God warns before he wounds. If therefore the lion roars upon a poor traveller (as he did against Samson, Judg. xiv. 5), he cannot but be put into great consternation; yet the Lord roars out of Zion (ch. i. 2), and none are afraid, but they go on securely as if they were in no danger. Note, The fair warning given to a careless world, if it be not taken, will aggravate its condemnation another day. The lion roared, and they were not moved with fear to prepare an ark. O the amazing stupidity of an unbelieving world, that will not be wrought upon, no, not by the terrors of the Lord! Adam Clarke: Commentary on the Bible - 18313:1: Against the whole family - That is, all, both the kingdoms of Israel and Judah. In this all the twelve tribes are included.Albert Barnes: Notes on the Bible - 18343:1: Amos, like Hosea, rebukes Israel directly, Judah indirectly. He had warned each nation separately. Now, ere he concentrates himself on Israel, he sums up what he had before said to Judah and in the Person of God. "Ye have been alike in My gifts to you, alike in your waste of them and your sins; alike ye shall be in your punishment." What was said to Israel was said also to Judah: what was directed first to the former people, belongs to us, the later. What Jesus said to the Apostles, He said also to the Church, and to single souls, "What I say unto you, I say unto all, Watch" Mar 13:37.Hear ye this word - With that solemn threefold call, so frequent in the Old Testament, he summons them thrice Amo 3:1; Amo 4:1; Amo 5:1, as in the Name of the Holy Trinity, to hear God's words. : "The prophet, at the outset of the chapter, rouses the hearers to anxious consideration. For the words of the most High God are to be heard, not with a superficial, unawed, wandering mind, but with Rev_erence, fear, and love." That the Lord hath spoken against - (and upon) you, (coming down from heaven Heb 12:25, both "upon" and "against" them) the whole family which I brought up from the land of Egypt To Abraham God had said, "in thee shall all the families of the earth be blessed" Gen 12:3. So now, in withdrawing that blessing from them. He takes it away from them, family by family Zac 12:12. He includes them, one and all, and Judah also, since all had been "brought out of Egypt." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:1: Hear: Ch2 20:15; Isa 46:3, Isa 48:12; Hos 4:1, Hos 5:1; Mic 3:1; Rev 2:29against: Jer 8:3, Jer 31:1, Jer 33:24-26; Eze 37:16, Eze 37:17 which: Amo 2:10 Carl Friedrich Keil and Franz Delitzsch3:1Amos 3:1 and Amos 3:2 contain the introduction and the leading thought of the whole of the prophetic proclamation. Amos 3:1. "Hear this word which Jehovah speaketh concerning you, O sons of Israel, concerning the whole family which I have brought up out of the land of Egypt, saying: Amos 3:2. You only have I acknowledge of all the families of the earth; therefore will I visit all your iniquities upon you." The word of the Lord is addressed to all the family of Israel, which God had brought up out of Egypt, that is to say, to all the twelve tribes of the covenant nation, although in what follows it is the ten tribes of Israel alone who are primarily threatened with the destruction of the kingdom, to indicate at the very outset that Judah might anticipate a similar fate if it did not turn to its God with sincerity. The threat is introduced by the thought that its divine election would not secure the sinful nation against punishment, but that, on the contrary, the relation of grace into which the Lord had entered with Israel demanded the punishment of all evil deeds. This cuts off the root of all false confidence in divine election. "To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment if it is neglected or despised." This is the fundamental law of the kingdom of God. ידע does not mean to know, to become acquainted with, or to take knowledge of a person (Hitzig), but acknowledge. Acknowledgment on the part of God is not merely taking notice, but is energetic, embracing man in his inmost being, embracing and penetrating with divine love; so that ידע not only includes the idea of love and care, as in Hos 13:5, but expresses generally the gracious fellowship of the Lord with Israel, as in Gen 18:19, and is practically equivalent to electing, including both the motive and the result of election. And because Jehovah had acknowledged, i.e., had singled out and chosen Israel as the nation best fitted to be the vehicle of His salvation, He must of necessity punish all its misdeeds, in order to purify it from the dross of sin, and make it a holy vessel of His saving grace. John Gill3:1 Hear this word that the Lord hath spoken against you, O children of Israel,.... The prophecy against Israel begins in the preceding chapter, where notice is taken of their sins, at least some of them, and of their aggravated circumstances, and sure destruction; and here they are called upon to hearken and listen to what the Lord by his prophet had spoken, and was about to speak unto them; and to "receive" this word, as the Targum; to receive it as the word of God, and not men, and with all humility and reverence; and to take it, and apply it to themselves, to whom it justly belonged; and to make a proper use and improvement of it by humiliation and reformation. A word this was,against the whole family which I brought up from the land of Egypt; it was but a family that went down into Egypt, and, though it greatly increased there, it was no more when it was brought up from thence: a family under the peculiar care of Jehovah, as the bringing them out of Egypt, out of the house of bondage, when greatly distressed there, abundantly shows; and which was a wonderful blessing and favour; and therefore often mentioned, and led on to many other blessings and mercies: a family which was the Lord's own, and therefore he had a right to chastise and correct them for their sins. It seems by this phrase, "the whole family", as if the two tribes of Judah and Benjamin were included: though the prophecy seems chiefly intended against the ten tribes, which went by the name of Israel, ever since the breach in Rehoboam's time, as distinct from Judah; saying; as follows: Robert Jamieson, A. R. Fausset and David Brown3:1 GOD'S EXTRAORDINARY LOVE, BEING REPAID BY ISRAEL WITH INGRATITUDE, OF NECESSITY CALLS FOR JUDGMENTS, WHICH THE PROPHETS ANNOUNCE, NOT AT RANDOM, BUT BY GOD'S COMMISSION, WHICH THEY CANNOT BUT FULFIL. THE OPPRESSION PREVALENT IN ISRAEL WILL BRING DOWN RUIN ON ALL SAVE A SMALL REMNANT. (Amos 3:1-15)children of Israel--not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare Jer 8:3, and Mic 2:3, on "family" for the nation However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [CALVIN], but implies that this only heightens their sins. |
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3:23:2: Բայց զձեզ ընտրեցի յամենայն ազգաց երկրի. վասն այնորիկ ՚ի ձէնջ խնդրեցից զվրէժ ամենայն չարեա՛ց ձերոց[10490]։ [10490] Ոմանք. Յամենայն յազգաց յերկրէ։ Բայց զձեզ`` ընտրեցի յամենայն ազգաց երկրի. վասն այնորիկ ի ձէնջ խնդրեցից զվրէժ ամենայն չարեաց ձերոց:2 “Երկրի բոլոր ազգերից միայն ձե՛զ ընտրեցի,այդ պատճառով էլ ձե՛զ պիտի պատժեմ ձեր բոլոր չարիքների համար»: 2 «Երկրի բոլոր ազգատոհմերէն միայն քեզ ճանչցայ, Այս պատճառով ձեր բոլոր անօրէնութիւններուն համար ձեզ պիտի պատժեմ»։ 3:2: Բայց զձեզ ընտրեցի յամենայն ազգաց երկրի. վասն այնորիկ ՚ի ձէնջ խնդրեցից զվրէժ ամենայն չարեա՛ց ձերոց[10490]։ [10490] Ոմանք. Յամենայն յազգաց յերկրէ։ 2 “Երկրի բոլոր ազգերից միայն ձե՛զ ընտրեցի,այդ պատճառով էլ ձե՛զ պիտի պատժեմ ձեր բոլոր չարիքների համար»: 2 «Երկրի բոլոր ազգատոհմերէն միայն քեզ ճանչցայ, Այս պատճառով ձեր բոլոր անօրէնութիւններուն համար ձեզ պիտի պատժեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:23:2 только вас признал Я из всех племен земли, потому и взыщу с вас за все беззакония ваши. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities:3:2 πλὴν πλην besides; only ὑμᾶς υμας you ἔγνων γινωσκω know ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe τῆς ο the γῆς γη earth; land διὰ δια through; because of τοῦτο ουτος this; he ἐκδικήσω εκδικεω vindicate; avenge ἐφ᾿ επι in; on ὑμᾶς υμας you πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your 3:2 רַ֚ק ˈraq רַק only אֶתְכֶ֣ם ʔeṯᵊḵˈem אֵת [object marker] יָדַ֔עְתִּי yāḏˈaʕtî ידע know מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus אֶפְקֹ֣ד ʔefqˈōḏ פקד miss עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֲוֹנֹֽתֵיכֶֽם׃ ʕᵃwōnˈōṯêḵˈem עָוֹן sin 3:2. tantummodo vos cognovi ex omnibus cognationibus terrae idcirco visitabo super vos omnes iniquitates vestrasYou only have I known of all the families of the earth: therefore will I visit upon you all your iniquities. 2. You only have I known of all the families of the earth: therefore I will visit upon you all your iniquities. 3:2 только вас признал Я из всех племен земли, потому и взыщу с вас за все беззакония ваши. 3:2 πλὴν πλην besides; only ὑμᾶς υμας you ἔγνων γινωσκω know ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe τῆς ο the γῆς γη earth; land διὰ δια through; because of τοῦτο ουτος this; he ἐκδικήσω εκδικεω vindicate; avenge ἐφ᾿ επι in; on ὑμᾶς υμας you πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault ὑμῶν υμων your 3:2 רַ֚ק ˈraq רַק only אֶתְכֶ֣ם ʔeṯᵊḵˈem אֵת [object marker] יָדַ֔עְתִּי yāḏˈaʕtî ידע know מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole מִשְׁפְּחֹ֣ות mišpᵊḥˈôṯ מִשְׁפָּחָה clan הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus אֶפְקֹ֣ד ʔefqˈōḏ פקד miss עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֲוֹנֹֽתֵיכֶֽם׃ ʕᵃwōnˈōṯêḵˈem עָוֹן sin 3:2. tantummodo vos cognovi ex omnibus cognationibus terrae idcirco visitabo super vos omnes iniquitates vestras ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ You only have I known of all the families of the earth: therefore will I visit upon you all your iniquities. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Вопреки взгляду современников, что Израиль, как народ Иеговы не может подлежать суду Божию, пророк поставляет на вид неизбежность этого суда: Иегова признал только Израиля; следовательно, беззакония Израиля как бы особенно Ему известны, и Израиль более чем какой-либо другой народ, должен подлежать ответственности (ср. Лк XII:48). Гл. jadah (признал) означает не только простое знание народа, но и особенное попечение о нем Иеговы.Adam Clarke: Commentary on the Bible - 18313:2: You only have I known - I have taken no other people to be my own people. I have approved of you, loved you, fed, sustained, and defended you; but because you have forsaken me, have become idolatrous and polluted, therefore will I punish you. And the punishment shall be in proportion to the privileges you have enjoyed, and the grace you have abused.Albert Barnes: Notes on the Bible - 18343:2: You only have I known of all the families of the earth; therefore I will punish you for all your iniquities - Such is the one law of God. The nearer anyone is brought unto God, the worse is his fall, and, his trial over, the more heavily is he punished. Nearness to God is a priceless, but an awesome gift. The most intense blessing becomes, by the abuse of free will, the most dreadful woe. For the nearer God places anyone to His own light, the more malignant is the choice of darkness instead of light. The more clearly anyone knows the relation to God, in which God has placed him, the more terrible is his rejection of God. The more God Rev_eals to any, what He is, His essential perfections, His holiness and love, the more utter, tearful malignity it is, to have been brought face to face with God, and to have in deed said to Him, "On Thy terms I will have none of Thee." The angels who sinned against fullest light, had no redemption or repentance; but became devils. "He took not on Him the nature of angels" Heb 2:16. "The angels which kept not their first estate, but left their own habitations, He hath reserved in everlasting chains under darkness unto the judgment of the great Day" Jde 1:6.Of the former people, when their first day of grace was past, Daniel says; "under the whole heaven hath not been done, as hath been done upon Jerusalem" Dan 9:12. Begin," God saith in Ezekiel's "at My sanctuary. Then they began at the ancient men which were before the house" Eze 9:6. So our Lord lays down the rule of judgment and punishment hereafter" Luk 12:47-48 "the servant which knew his Lord's will, and prepared not" himself, "neither did according to His will, shall be beaten with many" stripes. "But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much has been given, of him shall much be required, and to whom people have committed much, of him they will ask the more. The time is come," says Peter, "that judgment must begin at the house of God" Pe1 4:17. You only I have known - Such care had God had of Israel, so had He known them, and made Himself known to them, as if He had, in comparison, disregarded all besides, as He remained unknown by them. Knowledge, among people, is mutual, and so it seemed as if God knew not those, of whom He was not known. Knowledge, with God, is love, and so He seemed not to have known those, to whom, although "He left not Himself without witness" Act 14:17, He had shown no such love (see the note at Hos 13:5). Whence our Lord shall say to the wicked, "I never knew you" Mat 7:23; and contrariwise, He says, "I am the good Shepherd and know My sheep, and am known of Mine" (Joh 10:14; see Ti2 2:19). : "Myriads of cities and lands are there under the whole heaven, and in them countless multitudes; but you alone have I chosen out of all, made Myself known and visible among you by many miracles, chosen you out of a bitter unbearable bondage, trained you by My law to be well-pleasing to Me, fenced you with protection, brought you into the land promised to your fathers, enlightened you with prophecies." : "Not, I deem, as though in the time of Israel and of the Old Testament, there were not, in the whole world, some good people and predestinated; but because God did not then choose any nation or whole people, save the children of Israel. For it was meet that that people, of which God willed to be Incarnate, should be distinguished by some special grace." Therefore I will punish you - o: "To depise God and to neglect the Lord's Will procureth destruction to those who have known Him or been known of Him, and been spiritually made His own." "I made you My own people, friends, sons. As a Father, I cherished, protected, exalted, you. Ye would not have Me as a Father, ye shall have Me as a Judge." Rup.: "As Israel has, in its elect, been glorious above all, so, in the reprobate, has it been made viler than all, both before God and before people." How much more Christians, and, among Christians, priests! It has of old been believed, that the deepest damnation will be that of ungodly priests. Yet since almost all punishment in this life is remedial, the saying admits another meaning that God would leave no sin unchastened in those whom He had made His own. Both are true meanings, fulfilled at different times. God chastens in proportion to His love, in the Day of grace. He punishes, in proportion to the grace and love despised and trampled upon without repentance in eternity. Here , "the most merciful Physician, cutting away the cancrous flesh, spareth not, that He may spare; He pitieth not, that He may the more pity. For 'whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.'" Hence, the prayer , "Burn, cut, here; and spare foRev_er." Contrariwise , "we should esteem any sinner the more miserable, when we see him left in his sin, unscourged. Whence it is said, "The turning away of the simple shall slay them, and the prosperity of fools shall destroy them" Pro 1:32. For whoso "turneth away" from God and is "prosperous," is the nearer to perdition, the more he is removed from the severity of discipline." : "This is the terrible, this the extreme case, when we are no longer chastened for sins, when we are no more corrected for offending. For when we have exceeded the measure of sinning, God, in displeasure, turneth away from us His displeasure." : "When you see a sinner, affluent, powerful, enjoying heath, with wife and circle of children, and that saying is fulfilled, 'They are not in trouble' Psa 73:5 as other 'men, neither are they plagued like' other 'men,' in him is the threat of the prophet fulfilled, 'I will not visit. '" R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:2: only: Exo 19:5, Exo 19:6; Deu 7:6, Deu 10:15, Deu 26:18, Deu 32:9; Psa 147:19; Isa 63:19all: Gen 10:32; Jer 1:15, Jer 10:25; Nah 3:4; Zac 14:17, Zac 14:18; Act 17:26 therefore: Eze 9:6, Eze 20:36-38; Dan 9:12; Mat 11:20-24; Luk 12:47, Luk 12:48; Rom 2:9; Pe1 4:17 punish: Heb. visit upon, Jer 9:25, Jer 11:22, Jer 13:21 *marg. Hos 2:13, Hos 8:13, Hos 9:9 Geneva 15993:2 You (a) only have I known of all the families of the earth: therefore I will punish you for all your iniquities.(a) I have only chosen you to be mine among all other people, and yet you have forsaken me. John Gill3:2 You only have I known of all the families of the earth,.... All the families or nations of the earth, and all the inhabitants of it, are known by the Lord, as he is the omniscient God; but none had been known by him as a family, or a nation, with that love and affection as this family had been, or distinguished by his favours and blessings as they, not only temporal, but spiritual; besides the land of Canaan, and all the good things in it, they had the law of the Lord, his word, worship, and ordinances, among them; he chose them for himself above all people, and gave peculiar marks of his affection to them, and special instances of his goodness, and of his care over them, and concern for them; see Deut 4:6;therefore I will punish you for all your iniquities; or "visit upon you" (c); or "against you"; in a way of chastisement and correction; they were a family he had highly favoured, and yet departed from him; children he had brought up in a tender manner, and brought out of a most miserable condition, and yet rebelled against him; he had followed and loaded them with his benefits, and they had proved ungrateful to him; he had given them a revelation of his mind and will, and they had rejected it, and therefore knowing, and not doing it, were worthy of more stripes; their sins were more aggravated than others, being against goodness and mercy, light and knowledge; and therefore the Lord was determined to make an example of them; see 1Pet 4:17. (c) "visitabo super vos", V. L. Pagninus, Montanus; "visito", i.e. "visitare soleo", Mercerus; "super vobis", Cocceius; "contra vos", Piscator. John Wesley3:2 Know - Chosen, adopted to be my peculiar ones. Therefore - Because you have all these obligations and abused all these mercies.Robert Jamieson, A. R. Fausset and David Brown3:2 You only have I known--that is, acknowledged as My people, and treated with peculiar favor (Ex 19:5; Deut 4:20). Compare the use of "know," Ps 1:6; Ps 144:3; Jn 10:14; Ti2 2:19.therefore I will punish--the greater the privileges, the heavier the punishment for the abuse of them; for to the other offenses there is added, in this case, ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them. |
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3:33:3: Թէ գնասցե՞ն ամենեւին երկու ՚ի միասին, թէ ոչ ճանաչիցեն զմիմեանս[10491]։ [10491] Ոսկան. Միթէ գնասցեն ամենեւ՛՛։ Թէ գնասցե՞ն ամենեւին երկու ի միասին, թէ ոչ ճանաչիցեն զմիմեանս:3 Երկու մարդ միասին կը գնա՞ն երբեւէ, եթէ չճանաչեն իրար: 3 «Կարելի՞ է, որ երկու մարդ մէկտեղ քալեն, Եթէ միաբանութիւն չունենան։ 3:3: Թէ գնասցե՞ն ամենեւին երկու ՚ի միասին, թէ ոչ ճանաչիցեն զմիմեանս[10491]։ [10491] Ոսկան. Միթէ գնասցեն ամենեւ՛՛։ 3 Երկու մարդ միասին կը գնա՞ն երբեւէ, եթէ չճանաչեն իրար: 3 «Կարելի՞ է, որ երկու մարդ մէկտեղ քալեն, Եթէ միաբանութիւն չունենան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:33:3 Пойдут ли двое вместе, не сговорившись между собою? Can two walk together, except they be agreed:3:3 εἰ ει if; whether πορεύσονται πορευομαι travel; go δύο δυο two ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καθόλου καθολου categorically ἐὰν εαν and if; unless μὴ μη not γνωρίσωσιν γνωριζω make known; point out ἑαυτούς εαυτου of himself; his own 3:3 הֲ hᵃ הֲ [interrogative] יֵלְכ֥וּ yēlᵊḵˌû הלך walk שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together בִּלְתִּ֖י biltˌî בֵּלֶת failure אִם־ ʔim- אִם if נֹועָֽדוּ׃ nôʕˈāḏû יעד appoint 3:3. numquid ambulabunt duo pariter nisi convenerit eisShall two walk together except they be agreed? 3. Shall two walk together, except they have agreed? 3:3 Пойдут ли двое вместе, не сговорившись между собою? 3:3 εἰ ει if; whether πορεύσονται πορευομαι travel; go δύο δυο two ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καθόλου καθολου categorically ἐὰν εαν and if; unless μὴ μη not γνωρίσωσιν γνωριζω make known; point out ἑαυτούς εαυτου of himself; his own 3:3 הֲ hᵃ הֲ [interrogative] יֵלְכ֥וּ yēlᵊḵˌû הלך walk שְׁנַ֖יִם šᵊnˌayim שְׁנַיִם two יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together בִּלְתִּ֖י biltˌî בֵּלֶת failure אִם־ ʔim- אִם if נֹועָֽדוּ׃ nôʕˈāḏû יעד appoint 3:3. numquid ambulabunt duo pariter nisi convenerit eis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Shall two walk together except they be agreed? |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143-8. В ряде образов пророк объясняет свое выступление с проповедью. - Пойдут ли двое вместе, не сговорившись между собою? - пророк хочет сказать, что не выступил бы с речью от Лица Божия, если бы не имел на это повеления Божия (св. Ефрем Сир. ).Adam Clarke: Commentary on the Bible - 18313:3: Can two walk together - While ye loved and served me, I dwelt in you and walked among you. Now ye are become alienated from me, your nature and mine are totally opposite. I am holy, ye are unholy. We are no longer agreed, and can no longer walk together. I can no longer hold communion with you. I must cast you out. The similes in this and the three following verses are all chosen to express the same thing, viz., that no calamities or judgments can fall upon any people but by the express will of God, on account of their iniquities; and that whatever his prophets have foretold, they have done it by direct revelation from their Maker; and that God has the highest and most cogent reason for inflicting the threatened calamities. This correctness of the prophets' predictions shows that they and I are in communion.Albert Barnes: Notes on the Bible - 18343:3: Sacred parables or enigmas must have many meanings. They are cast on the mind, to quicken it and rouse it by their very mystery. They are taken from objects which in different lights, represent different things, and so suggest them. This series of brief parables have, all of them, this in common, that each thing spoken of is alternately cause and effect, and where the one is found, 'there' must be the other. From the effect you can certainly infer the cause, without which it could not be, and from the cause you may be sure of the effect. Then, further, all the images are of terror and peril to the objects spoken of. The prophet impresses upon their minds both aspects of these things; "evil will not befall, unless it has been prepared;" "signs of evil will not shew themselves, unless the evil be at hand." "The bird will not fall without the snare; if the snare rises and so shews itself, the bird is as good as taken. As surely then (the prophet would say) as the roaring of the lion, the rising of the snare, the alarm of the trumpet, betokens imminent peril, so surely does the warning Voice of God. 'The lion hath roared; who will not fear?' Again, as surely as these are the effects of their causes, so surely is all infliction sent by Him who alone has power over all things, and is the cause of all. 'Shall there be evil in a city, and the Lord hath not done it? Again, as these tokens are given before the evil comes, and the God of nature and of grace has made it a law in nature, that what is fearful should give signs of coming evil, so has He made it a law of His own dealing, not to inflict evil, without having fore-announced it.'Surely the Lord God will do nothing, but He Rev_eleth His secret unto His servants the prophets.' As nothing else is by chance, nor happens without cause, much less the acts of God. The lion or young lion when they roar, the bird when it falls to the ground, the snare when it rises, the trumpet's sound, all have their cause and ground: shall not then much more the acts and works of God? Shall evil happen in the city, and have no ground in the Cause of all causes, God in His righteous judgments? As there is fear, whenever there are tokens and causes of fear, so fear ye now and watch, lest the fear overtake you and it be too late. The first words then, Can (will) two walk together, except they be agreed? - are at once a general rule for all which follows, and have different bearings according to those its several aspects. And, before all these, it is an appeal at once to the conscience which feels itself parted from its God; "so neither will God be with thee, unless thou art agreed and of one mind with God. Think not to have God with thee, unless thou art with God;" as He saith, 'I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way' Exo 33:3; and, 'if ye walk contrary unto Me, then will I also walk contrary unto you, and will punish you yet seven times for your sins' Lev 26:23, Lev 26:4. And on the other hand, 'They shall walk with Me in white, for they are worthy' Rev 3:4. Lap.: "God cannot be agreed with the sinner who justifies himself. Rup.: "God who rebuketh, and Israel who is rebuked, are two. God saith, We are not agreed, in that Israel, when rebuked, heareth not Me, God, rebuking. Herein we are not agreed, that I rebuke, Israel justifieth himself. Lo, for so many years since Jeroboam made the golden calves, have I sent prophets, and none agreeth, for no one king departed from the sin of Jeroboam. So then I came Myself, God made man, rebuking and reproving: but 'ye are they which justify yourselves before men' Luk 16:15, and, being sick, ye say to the Physician, we need Thee not." Augustine in Psa 75:1-10 Lap.: "So long as thou confessest not thy sins, thou art in a manner litigating with God. For what displeaseth Him, thou praisest. Be at one with God. Let what displeaseth Him, displease thee. Thy past evil life displeaseth Him. If it please thee, thou art disjoined from Him; if it displease thee, by confessing thy sins, thou art joined to Him." So He awakens and prepares the soul for the following words of awe. In connection with what follows, the words are also the prophet's defense of his Mission. Israel "said to the prophets, prophesy not" (see the notes on Amo 2:12), or, "The Lord our God hath not sent thee" Jer 43:2, because, while it disobeyed God, the prophets must "speak concernig it not good, but evil." Amos prepares the way for his answer; ye yourselves admit, that "two will" not "walk together, unless they be agreed." The seen and the unseen, the words of the prophets and the dealings of God, would not meet together, unless the prophets were of one mind with God, unless God had admitted them into His counsels, and "were agreed" with them, so that their words should precede His deeds, His deeds confirm His words by them. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:3: Gen 5:22, Gen 6:9, Gen 17:1; Co2 6:14-16Carl Friedrich Keil and Franz Delitzsch3:3But this truth met with contradiction in the nation itself. The proud self-secure sinners would not hear such prophesying as this (compare Amos 2:4; Amos 7:10.). Amos therefore endeavours, before making any further announcement of the judgment of God, to establish his right and duty to prophesy, by a chain-like series of similes drawn from life. V. 3. "Do two walk together without having agreed? Amos 3:4. Does the lion roar in the forest, and he has no prey? does the young lion utter his cry out of his den, without having taken anything? Amos 3:5. Does the bird fall into the trap on the ground, when there is no snare for him? does the trap rise up from the earth without making a capture? Amos 3:6. Or is the trumpet blown in the city, and the people are not alarmed? or does misfortune happen in the city, and Jehovah has not done it? Amos 3:7. For the Lord Jehovah does nothing at all, without having revealed His secret to His servants the prophets. Amos 3:8. The lion has roared; who does not fear? the Lord Jehovah hath spoken; who must not prophesy?" The contents of these verses are not to be reduced to the general thought, that a prophet could no more speak without a divine impulse than any other effect could take place without a cause. There was certainly no need for a long series of examples, such as we have in Amos 3:3-6, to substantiate or illustrate the thought, which a reflecting hearer would hardly have disputed, that there was a connection between cause and effect. The examples are evidently selected with the view of showing that the utterances of the prophet originate with God. This is obvious enough in Amos 3:7, Amos 3:8. The first clause, "Do two men walk together, without having agreed as to their meeting?" (nō‛Ad, to betake one's self to a place, to meet together at an appointed place or an appointed time; compare Job 2:11; Josh 11:5; Neh 6:2; not merely to agree together), contains something more than the trivial truth, that two persons do not take a walk together without a previous arrangement. The two who walk together are Jehovah and the prophet (Cyril); not Jehovah and the nation, to which the judgment is predicted (Cocceius, Marck, and others). Amos went as prophet to Samaria or Bethel, because the Lord had sent him thither to preach judgment to the sinful kingdom. But God would not threaten judgment if He had not a nation ripe for judgment before Him. The lion which roars when it has the prey before it is Jehovah (cf. Amos 1:2; Hos 11:10, etc.). טרף אין לו is not to be interpreted according to the second clause, as signifying "without having got possession of its prey" (Hitzig), for the lion is accustomed to roar when it has the prey before it and there is no possibility of its escape, and before it actually seizes it (cf. Is 5:29). (Note: The most terrible feature in the roaring of a lion is that with this clarigatio, or, if you prefer it, with this classicum, it declares war. And after the roar there immediately follows both slaughter and laceration. For, as a rule, it only roars with that sharp roar when it has the prey in sight, upon which it immediately springs (Bochart, Hieroz. ii. 25ff., ed. Ros.).) On the contrary, the perfect lâkjad in the second clause is to be interpreted according to the first clause, not as relating to the roar of satisfaction with which the lion devours the prey in its den (Baur), but as a perfect used to describe a thing which was as certain as if it had already occurred. A lion has made a capture not merely when it has actually seized the prey and torn it in pieces, but when the prey has approached so near that it cannot possibly escape. Kephı̄r is the young lion which already goes in pursuit of prey, and is to be distinguished from the young of the lion, gūr (catulus leonis), which cannot yet go in search of prey (cf. Ezek 19:2-3). The two similes have the same meaning. The second strengthens the first by the assertion that God not only has before Him the nation that is ripe for judgment, but that He has it in His power. The similes in Amos 3:5 do not affirm the same as those in Amos 3:4, but contain the new thought, that Israel has deserved the destruction which threatens it. Pach, a snare, and mōqēsh, a trap, are frequently used synonymously; but here they are distinguished, pach denoting a bird-net, and mōqēsh a springe, a snare which holds the bird fast. The earlier translators have taken mōqēsh in the sense of yōqēsh, and understand it as referring to the bird-catcher; and Baur proposes to alter the text accordingly. But there is no necessity for this; and it is evidently unsuitable, since it is not requisite for a bird-catcher to be at hand, in order that the bird should be taken in a snare. The suffix lâh refers to tsippōr, and the thought is this: in order to catch a bird in the net, a springe (gin) must be laid for it. So far as the fact itself is concerned, mōqēsh is "evidently that which is necessarily followed by falling into the net; and in this instance it is sinfulness" (Hitzig); so that the meaning of the figure would be this: "Can destruction possibly overtake you, unless your sin draws you into it?" (cf. Jer 2:35). In the second clause pach is the subject, and ועלה is used for the ascent or springing up of the net. Hitzig has given the meaning of the words correctly: "As the net does not spring up without catching the bird, that has sent it up by flying upon it, can ye imagine that when the destruction passes by, ye will not be seized by it, but will escape without injury?" (cf. Is 28:15). Jehovah, however, causes the evil to be foretold. As the trumpet, when blown in the city, frightens the people out of their self-security, so will the voice of the prophet, who proclaims the coming evil, excite a salutary alarm in the nation (cf. Ezek 33:1-5). For the calamity which is bursting upon the city comes from Jehovah, is sent by Him as a punishment. This thought is explained in Amos 3:7, Amos 3:8, and with this explanation the whole series of figurative sentences is made perfectly clear. The approaching evil, which comes from the Lord, is predicted by the prophet, because Jehovah does not carry out His purpose without having (כּי אם, for when, except when he has, as in Gen 32:27) first of all revealed it to the prophets, that they may warn the people to repent and to reform. Sōd receives a more precise definition from the first clause of the verse, or a limitation to the purposes which God is about to fulfil upon His people. And since (this is the connection of Amos 3:8) the judgment with which the Lord is drawing near fills every one with fear, and Jehovah has spoken, i.e., has made known His counsel to the prophets, they cannot but prophesy. Geneva 15993:3 Can two walk together, except they be (b) agreed?(b) By this the Prophet signifies that he speaks not of himself, but as God guides and moves him, which is called the agreement between God and his Prophets. John Gill3:3 Can two walk together except they be agreed? Unless they meet together, and appoint time and place, when and where they shall set out, what road they will take, and whither they will go; without such consultation and agreement, it cannot be thought they should walk together; and not amicably, unless united in friendship, and are of the same affection to each other, and of the same sentiments one with another; or it is much if they do not fall out by the way. The design of these words is to show, that without friendship there is no fellowship, and without concord no communion; as this is the case between man and man, so between God and man; and that Israel could not expect that God should walk with them, and show himself friendly to them, and continue his favours with them, when they walked contrary to him; when they were so disagreeable to him in their sentiments of religion, in their worship, and the rites of it, and in the whole of their conduct and behaviour. And to a spiritual walk with God, and communion with him, agreement is requisite. God and man were originally chief friends, but sin set them at variance; a reconciliation became necessary to their walking together again; which was set on foot, not by man, who had no inclination to it, nor knew how to go about it if he had, and much less able to effect it; but by the Lord, the offended party: it began in his thoughts, which were thoughts of peace; it was set on foot by him in the council of peace, and concluded in the covenant of peace; and his Son was sent to bring it about; and through his obedience, sufferings, and death, through his sacrifice and satisfaction, the agreement is made on the part of God, his justice is satisfied; but still it is necessary man should be agreed too; this is brought out by the Spirit of God, who shows the sinner the enmity of his mind, the sin and danger of it, slays this enmity, and puts in new principles of light, life, and love; when the soul is reconciled to God's way of salvation, and loves the Lord, and delights in him; and both being thus agreed, the one by the satisfaction of Christ, and the other by the Spirit of Christ, see Rom 5:10; they walk comfortably together: the saint walks with God, not only as in his sight and presence, but by faith, and in his fear, in the ways and ordinances of the Lord; and particularly is frequent in prayer and meditation, in which much of his walk with God lies: and God walks with him; he grants his gracious presence; manifests his love and favour to him; talks with him by the way; discloses the secrets of his heart; and indulges him with nearness and communion with him; but all is founded on mutual agreement. And so it must be between men and men, that walk in a religious way; regenerate and unregenerate persons cannot walk together, there being no concord, 2Cor 6:14; nor can all sorts of professors; they must agree in the way Christ, and in the fundamental principles of religion; and in worship, and the manner of it; and in all the ordinances of the Gospel, and the manner of administering them.John Wesley3:3 Agreed - Can you have God's presence while you walk so contrary to him?Robert Jamieson, A. R. Fausset and David Brown3:3 Here follow several questions of a parable-like kind, to awaken conviction in the people.Can two walk together, except they be agreed?--Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (Amos 6:1, Amos 6:3; compare 3Kings 22:18, 3Kings 22:24, 3Kings 22:27; Jer 43:2). This accords with Amos 3:7-8. So "I will be with thy mouth" (Ex 4:12; Jer 1:8; Mt 10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Amos 2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Amos 3:3, Amos 3:8, He asserts the agreement between the prophets and God who spake by them against Israel [ROSENMULLER]. Rather, "I once walked with you" (Lev 26:12) as a Father and Husband (Is 54:5; Jer 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Amos 3:2); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Amos 3:4), as a bird-catcher with a bird [TARNOVIUS]. The prophets, and all servants of God, can have no fellowship with the ungodly (Ps 119:63; 2Cor 6:16-17; Eph 5:11; Jas 4:4). |
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3:43:4: Եթէ գոչիցէ՞ առեւծ յանտառէ՝ եւ ո՛չ իցէ որս արարեալ նորա. եթէ տայցէ՞ կորիւն առիւծու զձայն իւր ՚ի մայրւոյ իւրմէ, եւ ո՛չ ինչ իցէ յափշտակեալ նորա[10492]։ [10492] Ոմանք. Գոչիցէ առեւծ յանապատէ, եւ ո՛չ։ Եթէ գոչիցէ՞ առեւծ [34]յանտառէ, եւ ոչ իցէ որս արարեալ նորա``. եթէ տայցէ՞ կորիւն առիւծու զձայն իւր ի մայրւոյ իւրմէ, եւ ոչ ինչ իցէ յափշտակեալ նորա:4 Առիւծը կը մռնչի՞ անտառում, եթէ նա որս չի արել,առիւծի կորիւնը ձայն կը տա՞յ իր որջից, եթէ նա ոչինչ յափշտակած չլինի: 4 Միթէ առիւծը անտառին մէջ կը մռնչէ՞,Եթէ որս մը չունենայ։Կորիւնը իր որջէն ձայն կու տա՞յ, Եթէ բան մը առած չըլլայ։ 3:4: Եթէ գոչիցէ՞ առեւծ յանտառէ՝ եւ ո՛չ իցէ որս արարեալ նորա. եթէ տայցէ՞ կորիւն առիւծու զձայն իւր ՚ի մայրւոյ իւրմէ, եւ ո՛չ ինչ իցէ յափշտակեալ նորա[10492]։ [10492] Ոմանք. Գոչիցէ առեւծ յանապատէ, եւ ո՛չ։ 4 Առիւծը կը մռնչի՞ անտառում, եթէ նա որս չի արել,առիւծի կորիւնը ձայն կը տա՞յ իր որջից, եթէ նա ոչինչ յափշտակած չլինի: 4 Միթէ առիւծը անտառին մէջ կը մռնչէ՞,Եթէ որս մը չունենայ։Կորիւնը իր որջէն ձայն կու տա՞յ, Եթէ բան մը առած չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:43:4 Ревет ли лев в лесу, когда нет перед ним добычи? подает ли свой голос львенок из логовища своего, когда он ничего не поймал? Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing:3:4 εἰ ει if; whether ἐρεύξεται ερευγομαι eject; blurt out λέων λεων lion ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος he; him θήραν θηρα hunt; game οὐκ ου not ἔχων εχω have; hold εἰ ει if; whether δώσει διδωμι give; deposit σκύμνος σκυμνος voice; sound αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the μάνδρας μανδρα he; him καθόλου καθολου categorically ἐὰν εαν and if; unless μὴ μη not ἁρπάσῃ αρπαζω snatch τι τις anyone; someone 3:4 הֲ hᵃ הֲ [interrogative] יִשְׁאַ֤ג yišʔˈaḡ שׁאג roar אַרְיֵה֙ ʔaryˌē אַרְיֵה lion בַּ ba בְּ in † הַ the יַּ֔עַר yyˈaʕar יַעַר wood וְ wᵊ וְ and טֶ֖רֶף ṭˌeref טֶרֶף prey אֵ֣ין ʔˈên אַיִן [NEG] לֹ֑ו lˈô לְ to הֲ hᵃ הֲ [interrogative] יִתֵּ֨ן yittˌēn נתן give כְּפִ֤יר kᵊfˈîr כְּפִיר young lion קֹולֹו֙ qôlˌô קֹול sound מִ mi מִן from מְּעֹ֣נָתֹ֔ו mmᵊʕˈōnāṯˈô מְעֹנָה hiding place בִּלְתִּ֖י biltˌî בֵּלֶת failure אִם־ ʔim- אִם if לָכָֽד׃ lāḵˈāḏ לכד seize 3:4. numquid rugiet leo in saltu nisi habuerit praedam numquid dabit catulus leonis vocem de cubili suo nisi aliquid adprehenderitWill a lion roar in the forest, if he have no prey? will the lion's whelp cry out of his den, if he have taken nothing? 4. Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? 3:4 Ревет ли лев в лесу, когда нет перед ним добычи? подает ли свой голос львенок из логовища своего, когда он ничего не поймал? 3:4 εἰ ει if; whether ἐρεύξεται ερευγομαι eject; blurt out λέων λεων lion ἐκ εκ from; out of τοῦ ο the δρυμοῦ δρυμος he; him θήραν θηρα hunt; game οὐκ ου not ἔχων εχω have; hold εἰ ει if; whether δώσει διδωμι give; deposit σκύμνος σκυμνος voice; sound αὐτοῦ αυτος he; him ἐκ εκ from; out of τῆς ο the μάνδρας μανδρα he; him καθόλου καθολου categorically ἐὰν εαν and if; unless μὴ μη not ἁρπάσῃ αρπαζω snatch τι τις anyone; someone 3:4 הֲ hᵃ הֲ [interrogative] יִשְׁאַ֤ג yišʔˈaḡ שׁאג roar אַרְיֵה֙ ʔaryˌē אַרְיֵה lion בַּ ba בְּ in † הַ the יַּ֔עַר yyˈaʕar יַעַר wood וְ wᵊ וְ and טֶ֖רֶף ṭˌeref טֶרֶף prey אֵ֣ין ʔˈên אַיִן [NEG] לֹ֑ו lˈô לְ to הֲ hᵃ הֲ [interrogative] יִתֵּ֨ן yittˌēn נתן give כְּפִ֤יר kᵊfˈîr כְּפִיר young lion קֹולֹו֙ qôlˌô קֹול sound מִ mi מִן from מְּעֹ֣נָתֹ֔ו mmᵊʕˈōnāṯˈô מְעֹנָה hiding place בִּלְתִּ֖י biltˌî בֵּלֶת failure אִם־ ʔim- אִם if לָכָֽד׃ lāḵˈāḏ לכד seize 3:4. numquid rugiet leo in saltu nisi habuerit praedam numquid dabit catulus leonis vocem de cubili suo nisi aliquid adprehenderit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Will a lion roar in the forest, if he have no prey? will the lion's whelp cry out of his den, if he have taken nothing? |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. Смысл образов такой: как лев ревет только тогда, когда пред ним добыча, так и пророк выступает с грозными речами о судьбе Божием потому, что видит наступление этого суда, когда Израиль явится как бы добычей Божественного Правосудия. Как львенок (слав. "львичищь") начинает рычать, когда терзает добычу, так и пророк произносит речи потому, что суд над Израилем уже готов начаться.Adam Clarke: Commentary on the Bible - 18313:4: Will a lion roar - Should I threaten such a judgment without cause?Albert Barnes: Notes on the Bible - 18343:4: Will a lion roar in the forest, when he hath no prey? - Then, further, each question by itself suggests its own thought. Amos had already, in repeating Joel's words, spoken of God's Voice, under the image of a lion roaring (Amo 1:2; Hos 11:10 (add Hos 5:14; Hos 6:1; Hos 13:7); Jer 25:30). Hosea had likened Israel to "a silly dove without heat Hos 7:11; on the other hand, he had likened God's loud call to repentance to the roaring of the lion, the conversion of Israel to the return of the dove to its home Hos 11:10-11. As the roaring of the lion causeth terror, for he sendeth forth his terrible roar when he is about to spring on his prey , so God threatens by His prophets, only when He is about to punish. Yet the lion's roar is a warning to escape. God's threatening is a warning to betake them to repentance, and so to escape from all fear, by fleeing from their sins. If the season is neglected, wilt thou rescue the prey from the lion's grasp, or thyself from the wrath of God?R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:4: a lion: Amo 3:8, Amo 1:2; Psa 104:21; Hos 11:10cry: Heb. give forth his voice Geneva 15993:4 Will a (c) lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?(c) Will God threaten by his Prophet, unless there is some great occasion? John Gill3:4 Will a lion roar in the forest when he hath no prey?.... He will not, unless he has it in his sight, or in his paws; he roars when he first sees it, whereby he terrifies the creature, that it cannot move till he comes up to it; and when he has got it in his paws, he roars over it, to invite others to partake with him. Now prophecy from the Lord is compared to the roaring of a lion, Amos 1:2; and this is never in a way of judgment without a cause; the sin of men, or of a nation, which makes them a prey to the wrath and fury of God;will a young lion cry, or "give forth his voice"; out of his den, if he have taken nothing? that is, if the old lion has taken nothing, and brought nothing unto him; which signifies the same as before; unless by the young lion is meant the prophets of the Lord, who never prophesy but when they have a commission from him, and a people are pointed out to them as the just prey of his wrath and vengeance. All the images here used are very natural; the lion is for the most part in woods and forests, hence called the "lion out of the forest", Jer 5:6; as he is by Theocritus (d); where his voice is heard, but not unless he is in sight of his prey, or has got it, even though ever so hungry; but when he has it in view, he roars so terribly, that, as Basil (e) observes, many animals that could escape him through their swiftness, yet are so frightened at his roaring, that they have no power to move; and they have their dens either in caves or in thickets, where are the she lioness and the young lions, to whom the prey is brought; see Nahum 2:11. (d) , Theocrit. Idyll. 1. (e) In Hexaemeron, Homil. 9. Robert Jamieson, A. R. Fausset and David Brown3:4 The same idea as in Mt 24:28. Where a corrupt nation is, there God's instruments of punishment are sure also to be. The lion roars loudly only when he has prey in sight.Will a young lion cry out . . . if he--the "lion," not the "young lion." have taken nothing?--The young lion just weaned lies silent, until the old lion brings the prey near; then the scent rouses him. So, the prophet would not speak against Israel, if God did not reveal to him Israel's sins as requiring punishment. |
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3:53:5: Եթէ անկանիցի՞ թռչուն ՚ի յերկիր առանց որսորդի. եթէ ճայթիցէ՞ որոգայթ ՚ի վերայ երկրի՝ եւ ո՛չ ինչ իցէ ըմբռնեալ։ Եթէ անկանիցի՞ թռչուն [35]ի յերկիր առանց որսորդի. եթէ ճայթիցէ՞ որոգայթ ի վերայ երկրի`` եւ ոչ ինչ իցէ ըմբռնեալ:5 Թռչունը գետին կ’ընկնի՞ առանց թռչնորսի,գետնի վրայ թակարդը կը շրխկա՞յ, եթէ ոչինչ չի բռնուել: 5 Միթէ թռչունը երկրի վրայ վարմի մէջ կ’իյնա՞յ, Եթէ անոր համար որոգայթ լարուած չըլլայ. Վարմը երկրէն կը վերցուի՞,Երբ բան մը բռնած չըլլայ։ 3:5: Եթէ անկանիցի՞ թռչուն ՚ի յերկիր առանց որսորդի. եթէ ճայթիցէ՞ որոգայթ ՚ի վերայ երկրի՝ եւ ո՛չ ինչ իցէ ըմբռնեալ։ 5 Թռչունը գետին կ’ընկնի՞ առանց թռչնորսի,գետնի վրայ թակարդը կը շրխկա՞յ, եթէ ոչինչ չի բռնուել: 5 Միթէ թռչունը երկրի վրայ վարմի մէջ կ’իյնա՞յ, Եթէ անոր համար որոգայթ լարուած չըլլայ. Վարմը երկրէն կը վերցուի՞,Երբ բան մը բռնած չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:53:5 Попадет ли птица в петлю на земле, когда силка нет для нее? Поднимется ли с земли петля, когда ничего не попало в нее? Can a bird fall in a snare upon the earth, where no gin [is] for him? shall [one] take up a snare from the earth, and have taken nothing at all:3:5 εἰ ει if; whether πεσεῖται πιπτω fall ὄρνεον ορνεον fowl ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἄνευ ανευ without ἰξευτοῦ ιξευτης if; whether σχασθήσεται σχαζω trap ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνευ ανευ without τοῦ ο the συλλαβεῖν συλλαμβανω take hold of; conceive τι τις anyone; someone 3:5 הֲ hᵃ הֲ [interrogative] תִפֹּ֤ל ṯippˈōl נפל fall צִפֹּור֙ ṣippôr צִפֹּור bird עַל־ ʕal- עַל upon פַּ֣ח pˈaḥ פַּח bird-trap הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֹוקֵ֖שׁ môqˌēš מֹוקֵשׁ bait אֵ֣ין ʔˈên אַיִן [NEG] לָ֑הּ lˈāh לְ to הֲ hᵃ הֲ [interrogative] יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend פַּח֙ pˌaḥ פַּח bird-trap מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and לָכֹ֖וד lāḵˌôḏ לכד seize לֹ֥א lˌō לֹא not יִלְכֹּֽוד׃ yilkˈôḏ לכד seize 3:5. numquid cadet avis in laqueum terrae absque aucupe numquid auferetur laqueus de terra antequam quid ceperitWill the bird fall into the snare upon the earth, if there be no fowler? Shall the snare be taken up from the earth, before it hath taken somewhat? 5. Can a bird fall in a snare upon the earth, where no gin is for him? shall a snare spring up from the ground, and have taken nothing at all? 3:5 Попадет ли птица в петлю на земле, когда силка нет для нее? Поднимется ли с земли петля, когда ничего не попало в нее? 3:5 εἰ ει if; whether πεσεῖται πιπτω fall ὄρνεον ορνεον fowl ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἄνευ ανευ without ἰξευτοῦ ιξευτης if; whether σχασθήσεται σχαζω trap ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ἄνευ ανευ without τοῦ ο the συλλαβεῖν συλλαμβανω take hold of; conceive τι τις anyone; someone 3:5 הֲ hᵃ הֲ [interrogative] תִפֹּ֤ל ṯippˈōl נפל fall צִפֹּור֙ ṣippôr צִפֹּור bird עַל־ ʕal- עַל upon פַּ֣ח pˈaḥ פַּח bird-trap הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מֹוקֵ֖שׁ môqˌēš מֹוקֵשׁ bait אֵ֣ין ʔˈên אַיִן [NEG] לָ֑הּ lˈāh לְ to הֲ hᵃ הֲ [interrogative] יַֽעֲלֶה־ yˈaʕᵃleh- עלה ascend פַּח֙ pˌaḥ פַּח bird-trap מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil וְ wᵊ וְ and לָכֹ֖וד lāḵˌôḏ לכד seize לֹ֥א lˌō לֹא not יִלְכֹּֽוד׃ yilkˈôḏ לכד seize 3:5. numquid cadet avis in laqueum terrae absque aucupe numquid auferetur laqueus de terra antequam quid ceperit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Will the bird fall into the snare upon the earth, if there be no fowler? Shall the snare be taken up from the earth, before it hath taken somewhat? |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145. Пророк хочет сказать, что как птица, попавшая в петлю, излавливается, так и Израильский народ за свои грехи неизбежно должен быть наказан и как бы уловлен судом Божиим. При этом суд Божий не прекратится, не погубив Израиля, как петля не поднимается с земли, не поймав птицы (Юнгеров, с. 51).Adam Clarke: Commentary on the Bible - 18313:5: Can a bird fall in a snare - Can ye, as a sinful people, fall into calamities which I have not appointed?Shall one take up a snare - and have taken nothing - Will the snare be removed before it has caught the expected prey? - shall I remove my judgments till they are fully accomplished? This is a curious passage, and deserves farther consideration. The original, literally translated, is nearly as follows: "Shall the trap arise from the ground; and catching, shall it not catch?" Here is a plain allusion to such traps as we employ to catch rats, foxes, etc. The jaws of the trap opening backward, press strongly upon a spring so as to keep it down; and a key passing over one jaw, and hooking on a table in the center, the trap continues with expanded jaws, till any thing touch the table, when the key, by the motion of the table, being loosened, the spring recovers all its elastic power, and throws up the jaws of the trap, and their serrated edges either close in each other, or on the prey that has moved the table of the trap. Will then the jaws of such a trap suddenly spring up from the ground, on which before they were lying flat, and catch nothing? Shall they let the prey that was within them escape? Certainly not. So my trap is laid for these offenders; and when it springs up, (and they themselves will soon by their transgressions free the key), shall not the whole family of Israel be inclosed in it? Most certainly they shall. This is a singular and very remarkable passage, and, when properly understood, is beautifully expressive. Albert Barnes: Notes on the Bible - 18343:5: Can a bird fall in a snare - Again, the bird taken in the snare is the image of those drawn down from heaven, where 'our conversation is Phi 3:20 and the soul may rise free toward its God , "drawn up by the Spirit to high and heavenly things." Such souls being allured by the things of earth, are entangled and taken by Satan; as, on the other hand, "the soul, escaped as a bird out of the snare of the fowler Psa 124:7, is a soul, set free by Christ and restored to heaven.In the last likeness, the prophet comes nearer to the people themselves, and the trumpet is, at once, the well-known token of alarm among people, and of the loud voice of God, wakening them to repentance Isa 58:1; Joe 2:15 and still oftener, warning them of the approach of judgment Isa 18:3; Jer 4:5; Jer 6:1; Eze 33:2-6; Hos 5:8; Hos 8:1; Rev 8:1-13, or summoning man before Him Co1 15:52; Th1 4:16. Rup.: "God's Voice will not always be 'a still small voice,' or whispered only among the Angels, or heard as from the ground. It will be heard terribly in the whole world." Jerome: "Whatever is said in Holy Scripture is a trumpet threatening, and with loud voice sinking into the hearts of believers. If we are righteous, we are called by the trumpet of Christ to bliss. If we are sinners, we know that we are to suffer torment." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:5: Ecc 9:12; Jer 31:28; Dan 9:14Geneva 15993:5 (d) Can a bird fall in a snare upon the earth, where no gin [is] for him? shall [one] take up a (e) snare from the earth, and have taken nothing at all?(d) Can anything come without God's providence? (e) Will his threatenings be in vain? John Gill3:5 Can a bird fall in a snare upon the earth, where no gin is for him?.... No, there must be a snare set, or a bird can never be taken in it; and that is done, not by chance, but with the design of the fowler; yea, with the knowledge and will of God himself, Mt 10:29; the design of this is to show, that no judgment or affliction comes upon a people, or they into one, by chance, or without the appointment of God; they are his nets and snares, which he on purpose spreads and sets for persons, to take them in; and unless he did do so, they would not fall into any; see Job 5:6;shall one take up a snare from the earth; the Targum adds, out of its time: and have taken nothing at all? when men set a snare to catch anything, do they take it up before anything is caught? they do not; they let it stand till something is ensnared in it, and so their end answered, and then they take it up, and not before. And thus when God denounces or brings a judgment, or an affliction, upon a people, does he remove it before the end is answered by it? he does not; if the end is to bring men to a sense of sin, and humiliation for it; or to bring near to God who have been wandering from him; or to try their graces, or take away their sin; when such an end is answered, then, and not till then, is the snare taken up, or the affliction removed; tilt such an end is brought about, the distress is continued, or the threatening of it; and of this Israel is hereby assured. John Wesley3:5 Can a bird fall - So here for your sins, God will cast the net over you. Shall one take up a snare - The fowler will not take up the snare, before the prey be taken in it.Robert Jamieson, A. R. Fausset and David Brown3:5 When a bird trying to fly upwards is made to fall upon the earth snare, it is a plain proof that the snare is there; so, Israel, now that thou art falling, infer thence, that it is in the snare of the divine judgment that thou art entangled [LUDOVICUS DE DIEU].shall one take up a snare from the earth, and have taken nothing--The bird-catcher does not remove his snare off the ground till he has caught some prey; so God will not withdraw the Assyrians, &c., the instruments of punishment, until they have had the success against you which God gives them. The foe corresponds to the "snare," suddenly springing from the ground and enclosing the bird on the latter touching it; the Hebrew is literally, "Shall the snare spring from the earth?" Israel entangled in judgments answers to the bird "taken." |
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3:63:6: Եթէ հարկանիցի՞ փող ՚ի քաղաքի, եւ ազգն ո՛չ խռովեսցի. եթէ իցե՞ն չարիք ՚ի քաղաքի՝ եւ Տեառն չիցէ արարեալ։ Եթէ հարկանիցի՞ փող ի քաղաքի, եւ ազգն ոչ խռովեսցի. եթէ իցե՞ն չարիք ի քաղաքի եւ Տեառն չիցէ արարեալ:6 Կը լինի՞, որ քաղաքում փող հնչի,եւ ժողովուրդը չխռովուի.քաղաքում չարիք կը պատահի՞, եթէ Տէրը չի արել այն: 6 Եթէ քաղաքին մէջ փող հնչուի, Ժողովուրդը չի՞ վախնար։Միթէ քաղաքին մէջ չարիք մը կ’ըլլա՞յ, Եթէ Տէրը ըրած չըլլայ։ 3:6: Եթէ հարկանիցի՞ փող ՚ի քաղաքի, եւ ազգն ո՛չ խռովեսցի. եթէ իցե՞ն չարիք ՚ի քաղաքի՝ եւ Տեառն չիցէ արարեալ։ 6 Կը լինի՞, որ քաղաքում փող հնչի,եւ ժողովուրդը չխռովուի.քաղաքում չարիք կը պատահի՞, եթէ Տէրը չի արել այն: 6 Եթէ քաղաքին մէջ փող հնչուի, Ժողովուրդը չի՞ վախնար։Միթէ քաղաքին մէջ չարիք մը կ’ըլլա՞յ, Եթէ Տէրը ըրած չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:63:6 Трубит ли в городе труба, и народ не испугался бы? Бывает ли в городе бедствие, которое не Господь попустил бы? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done:3:6 εἰ ει if; whether φωνήσει φωνεω call; crow σάλπιγξ σαλπιγξ trumpet ἐν εν in πόλει πολις city καὶ και and; even λαὸς λαος populace; population οὐ ου not πτοηθήσεται πτοεω frighten εἰ ει if; whether ἔσται ειμι be κακία κακια badness; vice ἐν εν in πόλει πολις city ἣν ος who; what κύριος κυριος lord; master οὐκ ου not ἐποίησεν ποιεω do; make 3:6 אִם־ ʔim- אִם if יִתָּקַ֤ע yittāqˈaʕ תקע blow שֹׁופָר֙ šôfˌār שֹׁופָר horn בְּ bᵊ בְּ in עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and עָ֖ם ʕˌām עַם people לֹ֣א lˈō לֹא not יֶחֱרָ֑דוּ yeḥᵉrˈāḏû חרד tremble אִם־ ʔim- אִם if תִּהְיֶ֤ה tihyˈeh היה be רָעָה֙ rāʕˌā רָעָה evil בְּ bᵊ בְּ in עִ֔יר ʕˈîr עִיר town וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not עָשָֽׂה׃ ʕāśˈā עשׂה make 3:6. si clanget tuba in civitate et populus non expavescet si erit malum in civitate quod Dominus non fecitShall the trumpet sound in a city, and the people not be afraid? Shall there be evil in a city, which the Lord hath not done? 6. Shall the trumpet be blown in a city, and the people not be afraid? shalt evil befall a city, and the LORD hath not done it? 3:6 Трубит ли в городе труба, и народ не испугался бы? Бывает ли в городе бедствие, которое не Господь попустил бы? 3:6 εἰ ει if; whether φωνήσει φωνεω call; crow σάλπιγξ σαλπιγξ trumpet ἐν εν in πόλει πολις city καὶ και and; even λαὸς λαος populace; population οὐ ου not πτοηθήσεται πτοεω frighten εἰ ει if; whether ἔσται ειμι be κακία κακια badness; vice ἐν εν in πόλει πολις city ἣν ος who; what κύριος κυριος lord; master οὐκ ου not ἐποίησεν ποιεω do; make 3:6 אִם־ ʔim- אִם if יִתָּקַ֤ע yittāqˈaʕ תקע blow שֹׁופָר֙ šôfˌār שֹׁופָר horn בְּ bᵊ בְּ in עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and עָ֖ם ʕˌām עַם people לֹ֣א lˈō לֹא not יֶחֱרָ֑דוּ yeḥᵉrˈāḏû חרד tremble אִם־ ʔim- אִם if תִּהְיֶ֤ה tihyˈeh היה be רָעָה֙ rāʕˌā רָעָה evil בְּ bᵊ בְּ in עִ֔יר ʕˈîr עִיר town וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not עָשָֽׂה׃ ʕāśˈā עשׂה make 3:6. si clanget tuba in civitate et populus non expavescet si erit malum in civitate quod Dominus non fecit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Shall the trumpet sound in a city, and the people not be afraid? Shall there be evil in a city, which the Lord hath not done? |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. Ст. 6: выражает ту мысль, что пророческая проповедь, как звук трубы, возвещающей об опасности, должна напомнить народу о приближающемся бедствии, и притом бедствии страшном, неотвратимом человеческими средствами, потому что это бедствие посылается Самим Богом.Adam Clarke: Commentary on the Bible - 18313:6: Shall a trumpet be blown - The sign of alarm and invasion.And the people not be afraid? - Not take the alarm, and provide for their defense and safety? Shall there be evil in a city - Shall there be any public calamity on the wicked, that is not an effect of my displeasure? The word does not mean moral evil, but punishment for sin; calamities falling on the workers of iniquity. Natural evil is the punishment of moral evil: God sends the former when the latter is persisted in. Albert Barnes: Notes on the Bible - 18343:6: Is there evil in the city and the Lord hath not done it? - Evil is of two sorts, evil of sin, and evil of punishment. There is no other; for evil of nature, or evil of fortune, are evils, by God's Providence, punishing the evil of sin. Augustine, c. Adim. 26: "Evil, which is sin, the Lord hath not done; evil, which is punishment for sin, the Lord bringeth." The Providence of God governing and controlling all things, man doth ill which he wills, so as to suffer ill which he wills not. Only, evil which is by God's Providence the punishment of sin is in this life remedial and through final impenitence alone becomes purely judicial.Rib.: "Refer not, the prophet would say, the ills which ye suffer and will suffer, to any other causes, as people are accustomed to do. God, in His displeasure, sends them upon you. And that ye may know this the more certainly, whatever He shall send He will first Rev_eal to the prophets and by them ye shall be forewarned. See then that ye despise not my words, or the words of the other prophets. People ascribe their sufferings to fortune, accident, any cause, rather than the displeasure of God. The intemperate will think anything the cause of their illness rather than their intemperance. People love the things of the world and cannot and will not be persuaded that so many evils are brought on them by the things which they love. So then God explains through the prophets the punishment which He purposes to bring on people." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:6: a trumpet: Jer 4:5, Jer 6:1; Eze 33:3; Hos 5:8; Zep 1:16and the people: Jer 5:22, Jer 10:7; Co2 5:11 be afraid: or, run together shall there: That is, Shall there be any evil, or calamity (not moral evil), inflicted on a wicked city, which does not proceed from me, as the effect of my wrath? These animated interrogatives were intended to convince the people that they had cause for alarm, as their monstrous iniquities called down the vengeance of God to punish them with these calamities. Gen 50:20; Isa 14:24-27, Isa 45:7; Act 2:23, Act 4:28 the Lord hath not done it: or, and shall not the Lord do somewhat Geneva 15993:6 (f) Shall a trumpet be blown in the city, and the people not be afraid? shall there (g) be evil in a city, and the LORD hath not done [it]?(f) Will the Prophet's threaten God's judgments and the people not be afraid? (g) Does any adversity come without God's appointment? (Is 45:7) John Gill3:6 Shall a trumpet be blown in the city,.... Meaning not any trumpet blown, as the silver trumpet for the gathering of the people to worship, or the jubilee trumpet, which proclaimed liberty to them, or any other, expressive of joy and gladness; but the sound of the trumpet, the alarm of war, or what is blown by the watchmen on the walls, descrying an enemy, or some danger, near:and the people not be afraid? they must, they usually are, lest their lives, and their children's, should be taken away, and their substance become a prey to the enemy: or, "and the people not run together" (f); into some one place for shelter, or to consult together how to provide for their safety, and secure themselves from danger. So when the prophets of the Lord, by his order, lift up their voice like a trumpet, to show his people their transgressions; or when, as watchmen, they blow the trumpet, to give notice of approaching danger; can they hear such denunciations of his wrath for their sins, and not tremble at them, or not take some ways and methods to escape it? shall there be evil in a city, and the Lord hath not done it? which is not to be understood of the evil of sin, of which God is not the author, it being contrary to his nature and will; and though he permits it to be done by others, yet he never does it himself, nor so much as tempts men to it, Jas 1:13; unless the words should be rendered, as they may be, "shall there be evil in a city, and shall not the Lord do" or "work" (g)? shall sin be committed in a city, all sorts of sin, in the most bold and extravagant manner, and will not the Lord do something to show his resentment of it? is it not time for him to arise and work for his name's sake? will he not visit for these things, and be avenged on such a city, and the inhabitants of it? but this may be interpreted of the evil of affliction or judgment; which, wherever it comes, is by the order and appointment of God, and is inflicted by him; thus evil, as well as good, comes out of the mouth and hand of the most High; and he creates the evil of adversity, as well as makes peace and prosperity; see Job 2:10. (f) "non accurrit", Drusius, Tarnovius. (g) "and shall not the Lord do somewhat?" margin of our Bibles. John Wesley3:6 Afraid - Affected with the danger. Evil - Such as plague or famine. Done it - Either immediately by his own hand, or by the hands of those he employs. Whoever are the instruments, God is the principal agent. Out of his mouth both good and evil proceed.Robert Jamieson, A. R. Fausset and David Brown3:6 When the sound of alarm is trumpeted by the watchman in the city, the people are sure to run to and fro in alarm (Hebrew, literally). Yet Israel is not alarmed, though God threatens judgments.shall there be evil in a city, and the Lord hath not done it?--This is the explanation of the preceding similes: God is the Author of all the calamities which come upon you, and which are foretold by His prophets. The evil of sin is from ourselves; the evil of trouble is from God, whoever be the instruments. |
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3:73:7: Վասն այնորիկ ո՛չ արասցէ Տէր Աստուած ի՛րս ինչ, եթէ ո՛չ յայտնեսցէ զխրատն ծառայից իւրոց մարգարէից[10493]։ [10493] Ոմանք. Վասն այսորիկ ոչ արասցէ... զխրատ ծա՛՛։ Վասն այնորիկ ոչ արասցէ Տէր Աստուած իրս ինչ, եթէ ոչ յայտնեսցէ [36]զխրատն ծառայից իւրոց մարգարէից:7 Դրա համար Տէրը ոչինչ չի անի,եթէ իր գաղտնի խորհուրդը չյայտնի իր ծառայ մարգարէներին: 7 Յիրաւի Տէր Եհովան բան մը չ’ըներ, Մինչեւ որ իր գաղտնիքը իր ծառաներուն՝ մարգարէներուն՝ չյայտնէ։ 3:7: Վասն այնորիկ ո՛չ արասցէ Տէր Աստուած ի՛րս ինչ, եթէ ո՛չ յայտնեսցէ զխրատն ծառայից իւրոց մարգարէից[10493]։ [10493] Ոմանք. Վասն այսորիկ ոչ արասցէ... զխրատ ծա՛՛։ 7 Դրա համար Տէրը ոչինչ չի անի,եթէ իր գաղտնի խորհուրդը չյայտնի իր ծառայ մարգարէներին: 7 Յիրաւի Տէր Եհովան բան մը չ’ըներ, Մինչեւ որ իր գաղտնիքը իր ծառաներուն՝ մարգարէներուն՝ չյայտնէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:73:7 Ибо Господь Бог ничего не делает, не открыв Своей тайны рабам Своим, пророкам. Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets:3:7 διότι διοτι because; that οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God πρᾶγμα πραγμα act; matter ἐὰν εαν and if; unless μὴ μη not ἀποκαλύψῃ αποκαλυπτω reveal; uncover παιδείαν παιδεια discipline αὐτοῦ αυτος he; him πρὸς προς to; toward τοὺς ο the δούλους δουλος subject αὐτοῦ αυτος he; him τοὺς ο the προφήτας προφητης prophet 3:7 כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not יַעֲשֶׂ֛ה yaʕᵃśˈeh עשׂה make אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH דָּבָ֑ר dāvˈār דָּבָר word כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if גָּלָ֣ה gālˈā גלה uncover סֹודֹ֔ו sôḏˈô סֹוד confidential talk אֶל־ ʔel- אֶל to עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet 3:7. quia non faciet Dominus Deus verbum nisi revelaverit secretum suum ad servos suos prophetasFor the Lord God doth nothing without revealing his secret to his servants the prophets. 7. Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets. 3:7 Ибо Господь Бог ничего не делает, не открыв Своей тайны рабам Своим, пророкам. 3:7 διότι διοτι because; that οὐ ου not μὴ μη not ποιήσῃ ποιεω do; make κύριος κυριος lord; master ὁ ο the θεὸς θεος God πρᾶγμα πραγμα act; matter ἐὰν εαν and if; unless μὴ μη not ἀποκαλύψῃ αποκαλυπτω reveal; uncover παιδείαν παιδεια discipline αὐτοῦ αυτος he; him πρὸς προς to; toward τοὺς ο the δούλους δουλος subject αὐτοῦ αυτος he; him τοὺς ο the προφήτας προφητης prophet 3:7 כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not יַעֲשֶׂ֛ה yaʕᵃśˈeh עשׂה make אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH דָּבָ֑ר dāvˈār דָּבָר word כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if גָּלָ֣ה gālˈā גלה uncover סֹודֹ֔ו sôḏˈô סֹוד confidential talk אֶל־ ʔel- אֶל to עֲבָדָ֖יו ʕᵃvāḏˌāʸw עֶבֶד servant הַ ha הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet 3:7. quia non faciet Dominus Deus verbum nisi revelaverit secretum suum ad servos suos prophetas ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For the Lord God doth nothing without revealing his secret to his servants the prophets. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147-8. В ст. 7: пророк поясняет употребленные им образы. Пророк дает понять, что он возвещает бедствие, которое открыто ему Господом, что он не может не возвещать, когда говорит Господь, - подобно тому как человек не может не устрашиться, когда зарыкает лев.Adam Clarke: Commentary on the Bible - 18313:7: Surely the Lord God will do nothing - In reference to the punishment, correction, or blessing of his people: -But he revealeth his secret unto his servants the prophets - They are in strict correspondence with him, and he shows them things to come. Such secrets of God are revealed to them, that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of his favor. Albert Barnes: Notes on the Bible - 18343:7: Surely the Lord God will do - For the Lord God "doeth"Nothing, but He Rev_ealeth His secret unto His servants the prophets - So our Lord saith, "And now I have told you before it come to pass, that, when it is come to pass, ye may believe" (Joh 14:29; compare Joh 13:19). While it is yet a "secret" counsel within Himself, He admitteth to it His servants the prophets. The same word signifies "secret" and "secret counsel with a friend." So , "God Rev_ealed to Noah that tie would bring the deluge, and to Abraham and Lot, that He would destroy the cities of the plain, and to Joseph the 7 years' famine in Egypt, and to Moses its plagues, and to Moses and Joshua all the chastisements of His people, and to Jonah the destruction of Nineveh, that they who heard of the coming punishment, might eithcr avoid it by repentance, or, if they should despise it, might be more justly punished. And so now the Lord is about to Rev_eal through Amos, His servant and prophet, what He willeth to do to the 10 tribes, that forsaking their idols and turning to Him, they might be freed from the impending peril; which is of the great mercy of God. He foretelleth evil to come, that He may not be compelled to inflict it. For He who forewarneth, willeth not to punish sinners." Lap.: "So He inflicted not on Egypt any plagues by the hand of Moses, but He first forewarned Pharaoh and the Egyptians by him; nor the sufferings by the Ammonites, Midianites and Philistines, related in the Book of Judges, but He foremonished Israel by Joshua Jos 23:12-16; Jos 24:19-20; nor did He inflict on the Jews that destruction by Titus and the Romans, but He foremonished them by Christ Luk 19:42-44 and the Apostles. So neither will He bring that last destruction on the world, without having first sent the prophets and Angels, who, sounding with the seven trumpets, shall proclaim it throughout the world" Rev 8:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:7: but: Gen 6:13, Gen 18:17; Kg1 22:19-23; Kg2 3:17-20, Kg2 6:12, Kg2 22:13, Kg2 22:20; Psa 25:14; Dan 9:22-27, Dan 10:21, Dan 11:2; Joh 15:15; Rev 1:1, Rev 1:19, Rev 4:1; Rev_. 6:1-20:15Geneva 15993:7 Surely the Lord GOD will do nothing, but he (h) revealeth his secret unto his servants the prophets.(h) God does not deal with the Israelites as he does with other people: for he always warns them before of his plagues by his Prophets. John Gill3:7 Surely the Lord God will do nothing,.... In the world, in a nation or city; no remarkable event has happened, or shall happen, to the sons of men:but he revealeth his secret unto his servants the prophets; what he willed and determined to do, which was a secret in his own breast, till revealed; and this generally, and for the most part, he makes known to those that fear and serve him; and especially to whom he employs in public service, as his prophets and ministers, previous to his accomplishment of it: thus he revealed to Noah the drowning of the old world by the flood; to Abraham the burning of Sodom and Gomorrah; and to the same servant and friend of his the affliction of his posterity four hundred years in a strange land, and then to be brought out with great substance; to Abijah the Shilonite the rending of ten tribes from the house of David; to Jeremiah the seventy years' captivity of the Jews in Babylon; to Isaiah their deliverance from thence, through Cyrus by name; to Daniel the four monarchies, the nature, rise, and fall of them; and to John, the disciple of Christ, all the material things that should come to pass, relating to the church and world, from the first times of the Gospel to the second coming of Christ; which that book is a revelation of that bears that name; see Gen 18:17; and so that grand affair, which God has brought about in the world, the salvation of his people by his Son, which was a secret hid in his heart before the world began, this he revealed to his servants before it was effected; not only the scheme of it, but the author of it, whom he very early gave notice of; and who was spoken of by the mouth of all the prophets, from the beginning of the world; declaring who and what he was, the Son of God; that he should be incarnate, and born of a virgin; when he should appear, and where, and in what part of the world; also in what way and manner he should obtain salvation, by his obedience and sufferings; and all the circumstances relating thereunto are most minutely and exactly declared by him. Yea, God reveals unto his saints in common the secret of his purposes, respecting their election, redemption, and regeneration, which is made known in the effectual calling; and of the blessings of his grace in the covenant, and also of his providences; and of his love, grace, and mercy; and of his Gospel, and the mysteries of it; thus he deals with them as his friends, rather than as his servants; see Ps 25:14. John Wesley3:7 Will do nothing - Usually the Lord doth no great thing for or against his people, without giving warning of it before it comes.Robert Jamieson, A. R. Fausset and David Brown3:7 his secret--namely, His purpose hidden from all, until it is revealed to His prophets (compare Gen 18:17). In a wider sense, God's will is revealed to all who love God, which it is not to the world (Ps 25:14; Jn 15:15; Jn 17:25-26).unto his servants--who being servants cannot but obey their Lord in setting forth His purpose (namely, that of judgment against Israel) (Jer 20:9; Ezek 9:11). Therefore the fault which the ungodly find with them is groundless (3Kings 18:17). It aggravates Israel's sin, that God is not about to inflict judgment, without having fully warned the people, if haply they might repent. |
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3:83:8: Առե՛ւծ գոչիցէ՝ եւ ո՞վ իցէ որ ո՛չ սարսիցէ։ Տէր Աստուած խօսեցաւ՝ եւ ո՞վ իցէ որ ո՛չ մարգարէասցի[10494]։ [10494] Ոմանք. Առեւծ գոչեսցէ։ Առեւծ գոչիցէ, եւ ո՞վ իցէ որ ոչ սարսիցէ. Տէր Աստուած խօսեցաւ, եւ ո՞վ իցէ որ ոչ մարգարէասցի:8 Եթէ առիւծը մռնչայ,ո՞վ է որ չի սարսռայ: Եթէ Տէր Աստուածը խօսեց,ո՞վ է, որ չի մարգարէանայ: 8 Առիւծը մռնչեց, ո՞վ պիտի չվախնայ։Տէր Եհովան խօսեցաւ, ո՞վ պիտի չմարգարէանայ»։ 3:8: Առե՛ւծ գոչիցէ՝ եւ ո՞վ իցէ որ ո՛չ սարսիցէ։ Տէր Աստուած խօսեցաւ՝ եւ ո՞վ իցէ որ ո՛չ մարգարէասցի[10494]։ [10494] Ոմանք. Առեւծ գոչեսցէ։ 8 Եթէ առիւծը մռնչայ,ո՞վ է որ չի սարսռայ: Եթէ Տէր Աստուածը խօսեց,ո՞վ է, որ չի մարգարէանայ: 8 Առիւծը մռնչեց, ո՞վ պիտի չվախնայ։Տէր Եհովան խօսեցաւ, ո՞վ պիտի չմարգարէանայ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:83:8 Лев начал рыкать, кто не содрогнется? Господь Бог сказал, кто не будет пророчествовать? The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy:3:8 λέων λεων lion ἐρεύξεται ερευγομαι eject; blurt out καὶ και and; even τίς τις.1 who?; what? οὐ ου not φοβηθήσεται φοβεω afraid; fear κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐλάλησεν λαλεω talk; speak καὶ και and; even τίς τις.1 who?; what? οὐ ου not προφητεύσει προφητευω prophesy 3:8 אַרְיֵ֥ה ʔaryˌē אַרְיֵה lion שָׁאָ֖ג šāʔˌāḡ שׁאג roar מִ֣י mˈî מִי who לֹ֣א lˈō לֹא not יִירָ֑א yîrˈā ירא fear אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH דִּבֶּ֔ר dibbˈer דבר speak מִ֖י mˌî מִי who לֹ֥א lˌō לֹא not יִנָּבֵֽא׃ yinnāvˈē נבא speak as prophet 3:8. leo rugiet quis non timebit Dominus Deus locutus est quis non prophetabitThe lion shall roar, who will not fear? The Lord God hath spoken, who shall not prophesy? 8. The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy? 3:8 Лев начал рыкать, кто не содрогнется? Господь Бог сказал, кто не будет пророчествовать? 3:8 λέων λεων lion ἐρεύξεται ερευγομαι eject; blurt out καὶ και and; even τίς τις.1 who?; what? οὐ ου not φοβηθήσεται φοβεω afraid; fear κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐλάλησεν λαλεω talk; speak καὶ και and; even τίς τις.1 who?; what? οὐ ου not προφητεύσει προφητευω prophesy 3:8 אַרְיֵ֥ה ʔaryˌē אַרְיֵה lion שָׁאָ֖ג šāʔˌāḡ שׁאג roar מִ֣י mˈî מִי who לֹ֣א lˈō לֹא not יִירָ֑א yîrˈā ירא fear אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH דִּבֶּ֔ר dibbˈer דבר speak מִ֖י mˌî מִי who לֹ֥א lˌō לֹא not יִנָּבֵֽא׃ yinnāvˈē נבא speak as prophet 3:8. leo rugiet quis non timebit Dominus Deus locutus est quis non prophetabit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ The lion shall roar, who will not fear? The Lord God hath spoken, who shall not prophesy? |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:8: The lion hath roared - God hath sent forth a terrible alarm, Who will not fear? Can any hear such denunciations of Divine wrath and not tremble?The Lord God hath spoken - And those only who are in communion with him have heard the speech. Who can but prophesy? Who can help proclaiming at large the judgment threatened against the nation? But I think נבא naba, here, is to be taken in its natural and ideal signification, to pray, supplicate, or deprecate vengeance. The Lord hath spoken of punishment - who can help supplicating his mercy, that his judgments may be averted? Albert Barnes: Notes on the Bible - 18343:8: The Lion hath roared: who will not fear? The Lord God hath spoken: who can but prophesy? - that is, there is cause for you to fear, when the Lord "roareth from Zion;" but if ye fear not, God's prophets dare not but fear. So Paul saith, "necessity is laid upon me; yea, woe is unto me if I preach not the Gospel! For if I do this thing willingly, I have a reward; but if against my will, a dispensation" of the Gospel "is committed unto me" Co1 9:16-17; and Peter and John, "whether it be right in the sight of God to hearken unto you more than unto God, judge ye! For we cannot but speak the things which we have seen and heard" Act 4:19-20; Moses was not excused, though slow of speech; nor Isaiah, though of polluted lips; nor Jeremiah, because he was a child; but God said, "Say not, I am child, for thou shalt go to all that I shall send thee, and whatsoever I command thee, thou shalt speak" Jer 1:7. And Ezekiel was bidden, "be not rebellious, like that rebellious house" Eze 2:8. And when Jeremiah would keep silence, he saith, "His Word was in mine heart as a burning fire, shut up in my bones, and I was weary with forbearing and I could not stay" Jer 20:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:8: lion: Amo 3:4, Amo 1:2; Rev 5:5who can: Amo 2:12, Amo 7:12-17; Job 32:18, Job 32:19; Jer 20:9; Act 4:20, Act 5:20, Act 5:29; Co1 9:16 Geneva 15993:8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but (i) prophesy?(i) Because the people always murmured against the Prophets, he shows that God's Spirit moved them to speak as they did. John Gill3:8 The lion hath roared, who will not fear?.... Amos said this from his own experience, who, having been a herdsman in the wilderness of Tekoa, had often heard a lion roar, which had put him into a panic, both for himself, and the cattle he kept; the figure is explained in the next clause:the Lord God hath spoken, who can but prophesy? whether it be to foretell future events, which the Lord has made known shall come to pass; or to preach the word, which is to prophesy to edification, to exhortation, and comfort, 1Cor 14:3; or to perform the more private exercises of religion, as singing of psalms, praying, &c. 1Chron 25:1; these things who can forbear doing, to whom the Lord has spoken either in a dream or vision, or in his word, and by his Spirit; and to whom he has given a call and commissions, and gifts and graces, qualifying them for such service? who that has the fear of God in his heart, and his glory in view, and the good of others, that can refrain from it? nay, it is of dangerous consequence to refuse it; for if the roaring of a lion is so terrible, and if the wrath of an earthly king is as the roaring of a lion, much more the wrath and displeasure of the King of kings. Jonah declined prophesying when the Lord spoke to him, but what was the consequence of it? the prophet by this seems to justify himself in prophesying, and that he ought not to be blamed for it, seeing the Lord had given him the word, and therefore he ought to publish it. This may be particularly applied to the ministers of the word, who have a call, a charge and gifts from Christ, and on whom there is a necessity laid to preach the Gospel; and who should not shut, to declare it on any account; nor can they, who have it in their hearts, and as fire in their bones; who have seen and heard, and handled of the word of life, let what will be the consequence of it; see Ps 68:11. John Wesley3:8 Hath roared - As a lion roareth when near his prey: so God hath terribly threatened what is near to be done. Prophesy - Amos can not but speak what he had heard.Robert Jamieson, A. R. Fausset and David Brown3:8 As when "the lion roars" (compare Amos 1:2; Amos 3:4), none can help but "fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for prophesying; I must obey God. In a wider sense true of all believers (Acts 4:20; Acts 5:29). |
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3:93:9: Պատմեցէ՛ք ՚ի գաւառս Ասորեստանեայց. եւ ՚ի գաւառս երկրին Եգիպտացւոց, եւ ասացէ՛ք. Ժողովեցարո՛ւք ՚ի լեառն Շամրնի, եւ տեսէ՛ք սքանչելիս բազումս ՚ի մէջ նորա. եւ զբռնութիւն ՚ի մէջ նորա։ Պատմեցէք [37]ի գաւառս Ասորեստանեայց եւ ի գաւառս`` երկրին Եգիպտացւոց, եւ ասացէք. Ժողովեցարուք [38]ի լեառն Շամրնի, եւ տեսէք սքանչելիս բազումս`` ի մէջ նորա, եւ զբռնութիւն ի մէջ նորա:9 Յայտնեցէ՛ք Ասորեստանի գաւառներում, Եգիպտացիների երկրի գաւառներում եւ ասացէ՛ք.«Հաւաքուեցէ՛ք Սամարիայի լերան վրայեւ տեսէ՛ք բազում զարմանալի գործերն ու բռնութիւնը,որ կատարւում են այնտեղ: 9 Ազովտոսի մէջ՝ պալատներու վրայ Ու Եգիպտոսի մէջ պալատներու վրայ կանչեցէ՛ք ու ըսէ՛ք.«Սամարիայի լեռներուն վրայ հաւաքուեցէ՛քԵւ անոր խռովութիւնները Ու բռնութիւնները տեսէ՛ք»։ 3:9: Պատմեցէ՛ք ՚ի գաւառս Ասորեստանեայց. եւ ՚ի գաւառս երկրին Եգիպտացւոց, եւ ասացէ՛ք. Ժողովեցարո՛ւք ՚ի լեառն Շամրնի, եւ տեսէ՛ք սքանչելիս բազումս ՚ի մէջ նորա. եւ զբռնութիւն ՚ի մէջ նորա։ 9 Յայտնեցէ՛ք Ասորեստանի գաւառներում, Եգիպտացիների երկրի գաւառներում եւ ասացէ՛ք.«Հաւաքուեցէ՛ք Սամարիայի լերան վրայեւ տեսէ՛ք բազում զարմանալի գործերն ու բռնութիւնը,որ կատարւում են այնտեղ: 9 Ազովտոսի մէջ՝ պալատներու վրայ Ու Եգիպտոսի մէջ պալատներու վրայ կանչեցէ՛ք ու ըսէ՛ք.«Սամարիայի լեռներուն վրայ հաւաքուեցէ՛քԵւ անոր խռովութիւնները Ու բռնութիւնները տեսէ՛ք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:93:9 Провозгласите на кровлях в Азоте и на кровлях в земле Египетской и скажите: соберитесь на горы Самарии и посмотрите на великое бесчинство в ней и на притеснения среди нее. Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof:3:9 ἀπαγγείλατε απαγγελλω report χώραις χωρα territory; estate ἐν εν in Ἀσσυρίοις ασσυριος and; even ἐπὶ επι in; on τὰς ο the χώρας χωρα territory; estate τῆς ο the Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἴπατε επω say; speak συνάχθητε συναγω gather ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even ἴδετε οραω view; see θαυμαστὰ θαυμαστος wonderful πολλὰ πολυς much; many ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even τὴν ο the καταδυναστείαν καταδυναστεια the ἐν εν in αὐτῇ αυτος he; him 3:9 הַשְׁמִ֨יעוּ֙ hašmˈîʕû שׁמע hear עַל־ ʕal- עַל upon אַרְמְנֹ֣ות ʔarmᵊnˈôṯ אַרְמֹון dwelling tower בְּ bᵊ בְּ in אַשְׁדֹּ֔וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַרְמְנֹ֖ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and אִמְר֗וּ ʔimrˈû אמר say הֵאָֽסְפוּ֙ hēʔˈāsᵊfû אסף gather עַל־ ʕal- עַל upon הָרֵ֣י hārˈê הַר mountain שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria וּ û וְ and רְא֞וּ rᵊʔˈû ראה see מְהוּמֹ֤ת mᵊhûmˈōṯ מְהוּמָה discomfiture רַבֹּות֙ rabbôṯ רַב much בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst וַ wa וְ and עֲשׁוּקִ֖ים ʕᵃšûqˌîm עֲשׁוּקִים oppression בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior 3:9. auditum facite in aedibus Azoti et in aedibus terrae Aegypti et dicite congregamini super montes Samariae et videte insanias multas in medio eius et calumniam patientes in penetrabilibus eiusPublish it in the houses of Azotus, and in the houses of the land of Egypt, and say: Assemble yourselves upon the mountains of Samaria, and behold the many follies in the midst thereof, and them that suffer oppression in the inner rooms thereof. 9. Publish ye in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold what great tumults are therein, and what oppressions in the midst thereof. 3:9 Провозгласите на кровлях в Азоте и на кровлях в земле Египетской и скажите: соберитесь на горы Самарии и посмотрите на великое бесчинство в ней и на притеснения среди нее. 3:9 ἀπαγγείλατε απαγγελλω report χώραις χωρα territory; estate ἐν εν in Ἀσσυρίοις ασσυριος and; even ἐπὶ επι in; on τὰς ο the χώρας χωρα territory; estate τῆς ο the Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἴπατε επω say; speak συνάχθητε συναγω gather ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even ἴδετε οραω view; see θαυμαστὰ θαυμαστος wonderful πολλὰ πολυς much; many ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καὶ και and; even τὴν ο the καταδυναστείαν καταδυναστεια the ἐν εν in αὐτῇ αυτος he; him 3:9 הַשְׁמִ֨יעוּ֙ hašmˈîʕû שׁמע hear עַל־ ʕal- עַל upon אַרְמְנֹ֣ות ʔarmᵊnˈôṯ אַרְמֹון dwelling tower בְּ bᵊ בְּ in אַשְׁדֹּ֔וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon אַרְמְנֹ֖ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וְ wᵊ וְ and אִמְר֗וּ ʔimrˈû אמר say הֵאָֽסְפוּ֙ hēʔˈāsᵊfû אסף gather עַל־ ʕal- עַל upon הָרֵ֣י hārˈê הַר mountain שֹׁמְרֹ֔ון šōmᵊrˈôn שֹׁמְרֹון Samaria וּ û וְ and רְא֞וּ rᵊʔˈû ראה see מְהוּמֹ֤ת mᵊhûmˈōṯ מְהוּמָה discomfiture רַבֹּות֙ rabbôṯ רַב much בְּ bᵊ בְּ in תֹוכָ֔הּ ṯôḵˈāh תָּוֶךְ midst וַ wa וְ and עֲשׁוּקִ֖ים ʕᵃšûqˌîm עֲשׁוּקִים oppression בְּ bᵊ בְּ in קִרְבָּֽהּ׃ qirbˈāh קֶרֶב interior 3:9. auditum facite in aedibus Azoti et in aedibus terrae Aegypti et dicite congregamini super montes Samariae et videte insanias multas in medio eius et calumniam patientes in penetrabilibus eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Publish it in the houses of Azotus, and in the houses of the land of Egypt, and say: Assemble yourselves upon the mountains of Samaria, and behold the many follies in the midst thereof, and them that suffer oppression in the inner rooms thereof. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149. С 9: ст. по IV:3: содержатся обличения пророка, направляемые против вельмож самаринских. Чтобы придать более силы своим обличениям, пророк приглашает во свидетели творящихся в Самарии бесчинств жителей Азота и земли Египетской. Вместо слов beaschdod ("в Азоте") LXX читают en 'AssurioV (слав. "во ассирианех"); контексту чтение LXX не противоречит, но легче допустить, что aschdod возникло aschur, чем наоборот. - На горы Самарии: у LXX epi to 'oroV S (???), на гору Самарийскую; так как пророк говорит далее только о жителях города Самарии, то чтение LXX некоторые комментаторы предпочитают (Гоонакер). - На великое бесчинство (mehumoth): последнее слово, смысл которого не вполне ясен, передано у LXX qaumasta, (слав. "чудесная"), у Акилы - acortasian - несытость, ненасытность.Matthew Henry: Concise Commentary on the Whole Bible - 17069 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof. 10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces. 11 Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled. 12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch. 13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts, 14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground. 15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.The Israelites are here again convicted and condemned, and particular notice given of the crimes they are convicted of and the punishment they are condemned to. 1. Notice is given of it to their neighbours. The prophet is ordered to publish it in the palaces of Ashdod, one of the chief cities of the Philistines; nay, the summons must go further, even to the palaces in the land of Egypt. "The great men of both those nations, that dwell in the palaces, that are inquisitive concerning the affairs of the neighboring nations, and are conversant with the public intelligence, let them assemble themselves upon the mountains of Samaria," v. 9. There, upon a throne high and lifted up, the judgment is set. Samaria is the criminal that is to be tried; let them be present at the trial, for it shall be (as other trials are) public, in the face of the country; let them make an appointment to meet there from all parts, to judge between God and his vineyard. God appeals to all impartial righteous men, Ezek. xxiii. 45. They will all subscribe to the equity of his proceedings when they see how the case stands. Note, God's controversies with sinners do not fear a scrutiny; even Philistines and Egyptians will be made to see, and say, that the ways of the Lord are equal, but our ways are unequal. They are likewise summoned to attend, not only that they may justify God and be witness for him that he deals fairly, but that they may themselves take warning; for, if judgment begin at the house of God, as they see it does, what shall be the end of those that are strangers to him? 1 Pet. iv. 17. If this be done in a green tree, what shall be done in a dry? Or this intimates that the sin of Israel had been so notorious that the neighboring nations could come in witnesses against them, and therefore it was fit that their punishment should be so. "If it could have been concealed, we would have said, Tell it not in Gath; publish it not in the streets of Ashkelon;" but why should their friends consult their reputation, when they themselves do not consult it? If they have grown impudent in sin, let them bear the shame: "Publish it in Ashdod, in Egypt." 1. Let them see how black the charge is, and how well proved. Let them observe the behaviour of the inhabitants of Samaria; let them look off from the adjacent hills, and they may see how rude and boisterous they are, and hear how loud they cry of their sin is, as was that of Sodom. (1.) Look into their streets and you will see nothing but riot and disorder, great tumults in the midst thereof; reason and justice are upon all occasions run down by the noise and fury of an outrageous mob, the dominion of which is the sin and shame of any people, and is likely to be their ruin. (2.) Look into their prisons, and you will see them filled with injured innocents: The oppressed are in the midst thereof, thrown down and crushed by their oppressors, overpowered and overwhelmed, and they had no comforter, Eccl. iv. 1. (3.) Look into their courts of justice, and you will see that those who preside in those courts know not to do right, because they have always been accustomed to do wrong; they act as if they had no notion at all of the thing called justice, are in no care to do justice themselves nor to see that others do justice. (4.) Look into their treasures and stores, and you will see them replenished with violence and robbery, with that which was unjustly got and is still unjustly kept. Thus they have heaped treasures together for the last days, but it will prove a treasure of wrath against the day of wrath. It may well be said, Those know not to do right who think to enrich themselves by doing wrong. 2. Let them see how heavy the doom is, and how well executed, v. 11, 12. (1.) Their country shall be invaded and ruined; and observe how the punishment answers to the sin. [1.] Great tumults are in the midst of the land, and therefore an adversary shall be even round about the land; the Assyrian forces shall surround it and break in upon it on every side. Note, When sin is harboured and indulged in the midst of a people they can expect no other than that adversaries should be round about them, so that, go which way they will, they go into the mouth of danger, Luke xix. 43. [2.] They strengthened themselves in their wickedness, but the enemy shall bring down their strength from them, that strength which they abused in oppressing the poor, and doing violence to all about them. Note, That power which is made an instrument of unrighteousness will justly be brought down and broken. [3.] They stored up robbery in their palaces, and therefore their palaces shall be spoiled; for what is got and kept wrongfully will not be kept long. Even palaces will be no protection to fraud and oppression; but the greatest of men, if they have spoiled others, shall themselves be spoiled, for the Lord is the avenger of all such. (2.) Their countrymen shall not escape, v. 12. They shall be in the hands of the enemy, as a lamb in the mouth of a lion, all devoured and eaten up, and they shall be utterly unable to make an resistance; and if any do make their escape, so as neither to fall by the sword or go into captivity, yet they shall be very few, and those of the meanest and least considerable, like two legs, or shanks, of a lamb, or, it may be, a piece of an ear, which the lion drops, or the shepherd takes from him, when he has eaten the whole body; so, perhaps, here and there one may escape from Samaria and from Damascus, when the king of Assyria shall fall upon them both, but none to make any account of; and those that do escape shall do so with the utmost difficult and hazard, by hiding themselves in the corner of a bed or under the bed's feet, which intimates that their spirits shall sneak shamefully in the time of danger. They shall not hide themselves in dens and caves, but in the corner of a bed, or the piece of a bed, such as poor people must be content with. They shall very narrowly escape, as it is foretold concerning the last destruction of Jerusalem that there shall be two in a bed together, one taken and the other left. Note, When God's judgments come forth against a people with commission it will be in vain to think of escaping them. Some make their dwelling in the corner of a bed, and in a couch, to denote their present security and sensuality; they are at ease, as in a bed, or on a couch, but, when God comes to contend with them, he shall make them uneasy, shall take them away out of the bed of their sloth and slumber. Those that stretch themselves lazily upon their couches when God's judgments are abroad shall go captive with the first that go captive. II. Notice is given of it to themselves, v. 13. Let this be testified, and heard, in the house of Jacob, among all the seed of Israel, for it is spoken by the Lord God, the God of hosts, who has authority to pass this sentence and ability to execute it; let them know from him that the day is at hand when God will visit the transgressions of Israel upon him, when he will enquire into them and reckon for them: there will come a day of visitation, a day of punishment, and in that day all those things they are proud of, and put confidence in, shall fail them, and so they shall smart for the sins they have been guilty of about them. 1. Woe to their altars, for God will visit them. He will enquire into the sins they have been guilty of at their altars, and bring into the account all their superstition and idolatry, all their expenses on their false gods, and all their expectations from them; and he will lay the altars themselves under the marks of his displeasure, for the horns of the altar shall be cut off, and fall to the ground, and with them the altar itself demolished and broken to pieces. We find the altar at Bethel prophesied against (1 Kings xiii. 2), and immediately rent (v. 3), and that prophecy fulfilled with Josiah burnt men's bones upon it, 2 Kings xxiii. 15, 16. This seconds that prophecy, and seems to point at the same event. Note, If men will not destroy idolatrous altars, God will, and those with them that had them in veneration. Some make the horns of the altar to signify all those things which they flee to for refuge, and trust in, and which they make their sanctuary: they shall all be cut off, so that they shall have nothing to take hold of. 2. Woe to their houses, for God will visit them too. He will enquire into the sins they have been guilty of in their houses, the robbery that have stored up in their houses, and the luxury in which they lived: and I will smite the winter-house with the summer-house, v. 15. Their nobility, and gentry, and rich merchants, had their winter-houses in the city and their summer-houses in the country, so nice were they in guarding against the inconveniences of the winter when the country was thought too cold, and of the summer when the city was thought too hot, though the climate of that good land was so temperate, like that of ours, that neither the cold nor heat was ever in extremity. They indulged a foolish affectation of change and variety; but God will, either by war or by the earthquake, smite both the winter-house and the summer-house; neither shall serve to shelter them from his judgments. The houses of ivory (so called because the ceiling, or wainscot, or some of the ornaments of them, were edged or inlaid with ivory) shall perish, shall be burnt or pulled down; and the great houses shall have an end; the most splendid and spacious houses, the houses of their great men, shall no longer be, or at least be no longer theirs. Note, The pomp or pleasantness of men's houses will be so far from fortifying them against God's judgments that it will make them the more grievous and vexatious, as their extravagance about them will be put to the score of their sins and follies. Adam Clarke: Commentary on the Bible - 18313:9: Publish in the palaces - The housetops or flat roofs were the places from which public declarations were made. See on Isa 21:1 (note), and on Mat 10:27 (note). See whether in those places there be not tumults, oppressions, and rapine sufficient to excite my wrath against them.Albert Barnes: Notes on the Bible - 18343:9: Publish - "ye," they are the words of God, commissioning His prophetsIn (on) the palaces of Ashdod - , that is, on the flat roofs of their high buidings, from where all can hear And in (on) the palaces in the land of Egypt - Theodoret: "Since ye disbelieve, I will manifest to Ashdodites and Egyptians the transgressions of which ye are guilty." Amos had already pronounced God's sentence on "the palaces of Ashdod" and all Philistia, for their sins against Himself in His people (see the notes at Amo 1:6-8). Israel now, or a little later, courted Egypt Hos 7:11; Hos 12:1. To friend then and to foe, to those whom they dreaded and those whom they courted, God would lay open their sins. Contempt and contumely from an enemy aggravate suffering: man does not help whom he despiseth. "They were all ashamed of a people who could not profit them," saith Isaiah Isa 30:5 subsequently, of Egypt in regard to Judah. From those palaces, already doomed to destruction for their sins, the summons was to go, to visit Samaria, and see her sins, amid grace which those people had not. As our Lord says, "It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment, than for that city" Mat 10:15. Shame toward man survives shame toward God. What people are not ashamed to do, they are, apart from any consequences, ashamed to confess that they have done. Nay, to avoid a little passing shame, they rush upon "everlasting shame." So God employs all inferior motives, shame, fear, hope of things present, if by any means He can win people, not to offend Him. Assemble yourselves upon the mountains of Samaria - that is, those surrounding it. Samaria was chosen with much human wisdom for the strong capital of a small people. Imbedded in mountains, and out of any of the usual routes , it lay, a mountain-fastness in a rich valley. Armies might surge to and fro in the valley of Jezreel, and be unconscious of its existence. The way from that great valley to Samaria lay, every way, through deep and often narrowing valleys , down which the armies of Samaria might readily pour, but which, like Thermopylae, might be held by a handful of men against a large host. The broad vale near the hill of Dothan , along which the blinded Syrian army followed Elisha to Samaria, contracts into "a narrow valley" , before it reaches Samaria. The author of the book of Judith, who knew well the country, speaks of "the passages of the hill-country" near Dothaim, "by" which "there was an entrance into Judaea, and it was easy to stop them that would come up, because the passage was strait for two men at the most" . : "A series of long winding ravines open from the mountains to the plain; these were the passes so often defended by the 'horns of Joseph, the ten thousands of Ephraim, and the thousands of Manasseh' against the invaders from the north." Within these lay "the wide rocky rampart" which fenced in Samaria from the north . "The fine round swelling hill of Samaria, now cultivated to the top, (about 1, 100 feet above the sea , and 300 from its own valley ,) stands alone in the midst of a great basin of some two hours (or 5 miles) in diameter surrounded by higher mountains on every side." : "The view from its summit presents a splendid panorama of the fertile basin and the mountains around, teeming with large villages, and includes not less than 25 degrees of the Mediterranean." Such a place, out of reach, in those days, from the neighboring heights, was well-near impregnable, except by famine. But its inhabitants must have had handed down to them the memory, how those heights had once been populated, while their valleys were thronged with "all the hosts" Kg2 6:24 of Benhadad, his chariots and his horsemen; and the mountains, in which they had trusted to shut out the enemy, were the prison-walls of their famished people. From those heights , "the Syrians could plainly distinguish the famishing inhabitants of the city. The adjacent circle of hills were so densely occupied, that not a man could push through to bring provisions to the beleaguered city." The city, being built on the summit and terraced sides of the hill, unfenced and unconcealed by walls which, except at its base, were unneeded, lay open, unsheltered in every part from the gaze of the besiegers. The surrounding hills were one large amphitheater, from where to behold the tragedy of Israel , and enemies were invited to be the spectators. They could see its faminestricken inhabitants totter along those open terraces. Sin had brought this chastisement upon them. God had forgiven them then. When God who had, by His prophet, foretold their relief then Kg2 7:1-2, now by His prophet called anew those enemies of Samaria to those same heights to behold her sins, what could this mean but that He summoned them to avenge what He summoned them to behold? It was no figure of speech. God avenges, as He comforts, not in word, but in deed. The triumph of those enemies David had especially deprecated, "Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumised triumph" Sa2 1:20. To these Israel was to be a gazingstock. They were like "the woman set in the midst Joh 8:3, amid one encircling sea of accusing insulting faces, with none to pity, none to intercede, none to show mercy to them who "had shewed no mercy." Faint image of the shame of that Day, when not people's deeds only, but "the secrets of all hearts shall be Rev_ealed" Rom 2:16, and "they shall begin to say to the mountains, Fall on us, and to the hills, Cover us" Luk 23:30; and of that "shame" there will be no end, for it is "everlasting" Dan 12:2. And behold the great tumults - I. e, the alarms, restlessness, disorders and confusion of a people intent on gain; turning all law upside down, the tumultuous noise of the oppressors and oppressed. It is the word which Solomon uses , "Better is little with the fear of the Lord, than great treasure and tumult therewith," the tumults and restlessness of continual gaining. "And the oppressed," or better (as in the English margin) the oppressions , the manifold ever-repeated acts by which people were crushed and trampled on. In the midst thereof - Admitted within her, domiciled, reigning there in her very center, and never departing out of her, as the Psalmist says, "Wickedness is in the midst thereof; deciet and guile depart not from her streets" Psa 55:11. Aforetime, God spared His people, that "His Name Eze 20:9 should not be polluted before the pagan, among whom they were, in whose sight I made Myself known unto them in bringing them forth out of the land of Egypt." Now He summons those same pagan as witnesses that Israel was justly condemned. These sins, being sins against the moral law, the pagan would condemn. People condemn in others, what they do themselves. But so they would see that God hated sin, for which He spared not His own people, and could the less triumph over God, when they saw the people whom God had established and protected, given up to the king of Assyria. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:9: Publish: Sa2 1:20; Jer 2:10, Jer 2:11, Jer 31:7-9, Jer 46:14, Jer 50:2Ashdod: Amo 1:8; Sa1 5:1 the mountains: Amo 4:1, Amo 6:1; Jer 31:5; Eze 36:8, Eze 37:22 and behold: Deu 29:24-28; Jer 22:8, Jer 22:9 oppressed: or, oppressions, Amo 4:1, Amo 8:6 Carl Friedrich Keil and Franz Delitzsch3:9Amos has thus vindicated his own calling, and the right of all the prophets, to announce to the people the judgments of God; and now (Amos 3:9-15) he is able to proclaim without reserve what the Lord has resolved to do upon sinful Israel. Amos 3:9. "Make it heard over the palaces in Ashdod, and over the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumult in the midst thereof, and the oppressed in the heart thereof. Amos 3:10. And they know not to do the right, is the saying of Jehovah, who heap up violence and devastation in their palaces." The speaker is Jehovah (Amos 3:10), and the prophets are addressed. Jehovah summons them to send out the cry over the palaces in Ashdod and Egypt (על as in Hos 8:1), and to call the inhabitants of these palaces to hear, (1) that they may see the acts of violence, and the abominations in the palaces of Samaria; and (2) that they may be able to bear witness against Israel (Amos 3:13). This turn in the prophecy brings out to view the overflowing excess of the sins and abominations of Israel. The call of the prophets, however, is not to be uttered upon the palaces, so as to be heard far and wide (Baur and others), but over the palaces, to cause the inhabitants of them to draw near. It is they alone, and not the whole population of Ashdod and Egypt, who are to be called nigh; because only the inhabitants of the palace could pronounce a correct sentence as to the mode of life commonly adopted in the palaces of Samaria. Ashdod, one of the Philistian capitals, is mentioned by way of example, as a chief city of the uncircumcised, who were regarded by Israel as godless heathen; and Egypt is mentioned along with it, as the nation whose unrighteousness and ungodliness had once been experienced by Israel to satiety. If therefore such heathen as these are called to behold the unrighteous and dissolute conduct to be seen in the palaces, it must have been great indeed. The mountains of Samaria are not the mountains of the kingdom of Samaria, or the mountains upon which the city of Samaria was situated - for Samaria was not built upon a plurality of mountains, but upon one only (Amos 4:1; Amos 6:1) - but the mountains round about Samaria, from which you could look into the city, built upon one isolated hill. The city, built upon the hill of Semer, was situated in a mountain caldron or basin, about two yours in diameter, which was surrounded on all sides by lofty mountains (see at 3Kings 16:24). (Note: "As the mountains round the hill of Semer are loftier than this hill itself, the enemy might easily discover the internal state of besieged Samaria." V. de Velde, R. i. p. 282.) Mehūmâh, noise, tumult, denotes a state of confusion, in which everything is topsy-turvy, and all justice and order are overthrown by open violence (Maurer, Baur). ‛Ashūqı̄m, either the oppressed, or, taken as an abstract, the oppression of the poor (cf. Amos 2:6). In Amos 3:10 the description is continued in the finite verb: they do not know how to do right; that is to say, injustice has become their nature; and they who heap up sins and violence in their palaces like treasures. Geneva 15993:9 Publish in the palaces at (k) Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.(k) He calls the strangers, such as the Philistines and Egyptians, to be witness of God's judgments against the Israelites for their cruelty and oppression. John Gill3:9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt,.... This is spoken to the prophets, to publish and declare in all the courts of the Philistines and Egyptians, and among all the princes and great men therein, the sins of the people of Israel, and the punishment God threatened them with; and let them, even these very Heathens, judge whether there was not a just proportion between them, and whether their sins did not deserve such calamities to be brought upon them, the Lord by his prophets had denounced;and say, assemble yourselves on the mountains of Samaria; the metropolis of the ten tribes, Is 7:9; and which was built upon a mountain, and several others were about it, and joined to it; where these princes of Ashdod or Azotus in Palestine, and of Egypt, are called to leave their courts, and meet together, to behold the iniquities committed by Israel, and to sit in judgment upon them, and declare their sense of what was just and fitting to be done to such a people: and behold the great tumults in the midst thereof; the riots of its inhabitants, the noise of the mob committing all manner of outrages and wickedness: and the oppressed in the midst thereof; the poor, the fatherless, and the widow, injured in their persons and properties, plundered of their substance, or defrauded of it. John Wesley3:9 Publish - Ye prophets invite strangers to come and observe what cause I have to do what I threaten. Tumults - The seditious counsels, and rebellious conspiracies among them. The oppressed - Multitudes of oppressed ones, as the usurpers took it to be their interest to crush all they feared or suspected. In the midst - Yea, throughout the whole kingdom of Samaria.Robert Jamieson, A. R. Fausset and David Brown3:9 Publish in . . . palaces--as being places of greatest resort (compare Mt 10:27); and also as it is the sin of princes that he arraigns, he calls on princes (the occupants of the "palaces") to be the witnesses.Ashdod--put for all Philistia. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," namely, lest the heathen should glory over Israel). Even these idolaters, in looking on your enormities, will condemn you; how much more will the holy God? upon the mountains of Samaria--on the hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (Amos 4:1; 3Kings 16:24). The mountains are to be the tribunal on which the Philistines and Egyptians are to sit aloft to have a view of your crimes, so as to testify to the justice of your punishment (Amos 3:13). tumults--caused by the violence of the princes of Israel in "oppressions" of the poor (Job 35:9; Eccles 4:1). |
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3:103:10: Եւ ո՛չ ծանեաւ զլինելոց եղե՛ռն իւր՝ ասէ Տէր. որ գանձէին անօրէնութիւն եւ թշուառութիւն ՚ի գաւառս իւրեանց։ Եւ ոչ [39]ծանեաւ զլինելոց եղեռն իւր``, ասէ Տէր, որ գանձէին անօրէնութիւն եւ [40]թշուառութիւն ի գաւառս`` իւրեանց:10 Նրանք չիմացան իրենց պատահելիք եղեռնը, - ասում է Տէրը, -քանի որ նրանք անօրէնութիւն եւ թշուառութիւն էին գանձում իրենց գաւառներում»: 10 «Քանզի ուղղութիւն ընել չեն գիտեր, կ’ըսէ Տէրը, Այլ իրենց պալատներուն մէջ զրկանք ու յափշտակութիւն կը դիզեն»։ 3:10: Եւ ո՛չ ծանեաւ զլինելոց եղե՛ռն իւր՝ ասէ Տէր. որ գանձէին անօրէնութիւն եւ թշուառութիւն ՚ի գաւառս իւրեանց։ 10 Նրանք չիմացան իրենց պատահելիք եղեռնը, - ասում է Տէրը, -քանի որ նրանք անօրէնութիւն եւ թշուառութիւն էին գանձում իրենց գաւառներում»: 10 «Քանզի ուղղութիւն ընել չեն գիտեր, կ’ըսէ Տէրը, Այլ իրենց պալատներուն մէջ զրկանք ու յափշտակութիւն կը դիզեն»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:103:10 Они не умеют поступать справедливо, говорит Господь: насилием и грабежом собирают сокровища в чертоги свои. For they know not to do right, saith the LORD, who store up violence and robbery in their palaces:3:10 καὶ και and; even οὐκ ου not ἔγνω γινωσκω know ἃ ος who; what ἔσται ειμι be ἐναντίον εναντιον next to; before αὐτῆς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master οἱ ο the θησαυρίζοντες θησαυριζω treasure; store up ἀδικίαν αδικια injury; injustice καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in ταῖς ο the χώραις χωρα territory; estate αὐτῶν αυτος he; him 3:10 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדְע֥וּ yāḏᵊʕˌû ידע know עֲשֹׂות־ ʕᵃśôṯ- עשׂה make נְכֹחָ֖ה nᵊḵōḥˌā נָכֹחַ straight נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the אֹֽוצְרִ֛ים ʔˈôṣᵊrˈîm אצר store חָמָ֥ס ḥāmˌās חָמָס violence וָ wā וְ and שֹׁ֖ד šˌōḏ שֹׁד violence בְּ bᵊ בְּ in אַרְמְנֹֽותֵיהֶֽם׃ פ ʔarmᵊnˈôṯêhˈem . f אַרְמֹון dwelling tower 3:10. et nescierunt facere rectum dicit Dominus thesaurizantes iniquitatem et rapinas in aedibus suisAnd they have not known to do the right thing, saith the Lord, storing up iniquity, and robberies in their houses. 10. For they know not to do right, saith the LORD, who store up violence and robbery in their palaces. 3:10 Они не умеют поступать справедливо, говорит Господь: насилием и грабежом собирают сокровища в чертоги свои. 3:10 καὶ και and; even οὐκ ου not ἔγνω γινωσκω know ἃ ος who; what ἔσται ειμι be ἐναντίον εναντιον next to; before αὐτῆς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master οἱ ο the θησαυρίζοντες θησαυριζω treasure; store up ἀδικίαν αδικια injury; injustice καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in ταῖς ο the χώραις χωρα territory; estate αὐτῶν αυτος he; him 3:10 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָדְע֥וּ yāḏᵊʕˌû ידע know עֲשֹׂות־ ʕᵃśôṯ- עשׂה make נְכֹחָ֖ה nᵊḵōḥˌā נָכֹחַ straight נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the אֹֽוצְרִ֛ים ʔˈôṣᵊrˈîm אצר store חָמָ֥ס ḥāmˌās חָמָס violence וָ wā וְ and שֹׁ֖ד šˌōḏ שֹׁד violence בְּ bᵊ בְּ in אַרְמְנֹֽותֵיהֶֽם׃ פ ʔarmᵊnˈôṯêhˈem . f אַרְמֹון dwelling tower 3:10. et nescierunt facere rectum dicit Dominus thesaurizantes iniquitatem et rapinas in aedibus suis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And they have not known to do the right thing, saith the Lord, storing up iniquity, and robberies in their houses. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191410. Преступность Самарийских вельмож достигла такой степени, что они как бы утеряли понятие справедливости. Вторая половина стиха в рус. передана свободно; с евр. должно бы быть: "насилием и грабежом они наполняют чертоги свои", у блаж. Иеронима: thesavrisantes iniquitatem et rapinas.Adam Clarke: Commentary on the Bible - 18313:10: For they know not to do right - So we may naturally say that they who are doing wrong, and to their own prejudice and ruin, must certainly be ignorant of what is right, and what is their own interest. But we say again "There are none so blind as those who will not see." Their eyes, saith the Lord, they have closed.Albert Barnes: Notes on the Bible - 18343:10: For - (and) they know not to do right They "have not known," they have least all sense and knowledge, how "to do right" (literally, what is "straight-forward") because they had so long ceased to do it. It is part of the miserable blindness of sin, that, while the soul acquires a quick insight into evil, it becomes, at last, not paralyzed only to "do" good, but unable to perceive it. So Jeremiah says, "they are wise to do evil, but to do good they have no knowledge" Jer 4:22. Whence of the Christian Paul says, "I would have you wise unto that which is good, and simple concerning evil" Rom 16:19. People, step by step, lose the power of understanding either good or evil, the love of the world or the love of God. Either becomes "a strange language" to ears accustomed to the "songs of Zion" or the din of the world. When our Lord and God came to His own, they said, "we know that God spake unto Moses: as for this man we know not whence He is" Joh 9:29. And this blindness was brought about by covetousness which "blindeth the eyes" even of "the wise" Exo 23:8, as he adds;Who store - (Literally, with indignation, "the storers" With violence and robbery - They could not understand what was right, while they habitually did what was wrong. They "stored up," as they deemed, the gains and fruits; the robbery and injustice they saw not, because they turned away from seeing. But what is "stored" up, is not what wastes away, but what abides. Who doubts it? Then, what they treasured, were not the perishing things of earth, but, in truth, the sins themselves, as "a treasure of wrath against the Day of wrath and Rev_elation of the righteous judgment of God" Rom 2:5. Strange treasure, to be so diligently accumulated, guarded, multiplied! Yet it is, in fact, all which remains. "So is he that layeth up treasure for himself and is not rich toward God" Luk 12:21. He adds, as an aggravation, "in their palaces." Deformed as in all oppression, yet to "oppress the poor, to increase his riches" Pro 22:16, has an unnatural hideousness of its own. What was wrung from the poor, laid up "in places!" Yet what else is it to cheapen luxuries at the cost of the wages of the poor? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:10: they: Psa 14:4; Jer 4:22, Jer 5:4; Pe2 3:5who: Hab 2:8-11; Zep 1:9; Zac 5:3, Zac 5:4; Jam 5:3, Jam 5:4 robbery: or, spoil Geneva 15993:10 For they know not to do right, saith the LORD, who store up violence and robbery (l) in their palaces.(l) The fruit of their cruelty and theft appears by their great riches, which they have in their houses. John Gill3:10 For they know not to do right, saith the Lord,.... What is just and fight between man and man, no, not in one single instance; they did not regard it, or advert to it; they were under no concern about it; and were so much under the power of their lusts, that they knew not how to do it; and had used themselves so long to such wicked and unjust ways, that they had lost at least the practical knowledge of doing justice; they knew what was right in the theory, but not in the practice; bribes blinded their eyes; for this seems to design judges, civil magistrates, such who had the administration of justice and the execution Of the laws in their hands. The Targum is,"they know not to execute the law;'' see Jer 4:22; who store up violence and robbery in their palaces; treasured up riches in their palaces, gotten in a violent way, by oppression and injustice; and which was no other, nor better, than robbery. This shows that persons in power and authority, that lived in palaces, in great splendour and grandeur, are here meant. John Wesley3:10 Store up - As men lay up wealth in their treasures, perverting judgment, first condemning the innocent, next seizing all his substance.Robert Jamieson, A. R. Fausset and David Brown3:10 know not to do--Their moral corruption blinds their power of discernment so that they cannot do right (Jer 4:22). Not simple intellectual ignorance; the defect lay in the heart and will.store up violence and robbery--that is, treasures obtained by "violence and robbery" (Prov 10:2). |
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3:113:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր Աստուած ցՏիւրոս. Երկի՛րդ որ շուրջ զքեւ՛ է՝ աւերեսցի. եւ խորտակեսցի ՚ի քէն ամենայն զօրութիւն քո, եւ յափշտակեսցի՛ն գաւառք քո[10495]։ [10495] Ոմանք. Վասն այսորիկ այսպէս։ Վասն այնորիկ այսպէս ասէ Տէր Աստուած [41]ցՏիւրոս. Երկիրդ որ շուրջ զքեւ է` աւերեսցի``, եւ խորտակեսցի ի քէն ամենայն զօրութիւն քո, եւ յափշտակեսցին [42]գաւառք քո:11 Դրա համար այսպէս է ասում Տէրը Տիւրոսին.«Այն երկիրը, որ քո շուրջն է, կ’աւերուի,կը խորտակուի քո ամբողջ զօրութիւնը,եւ կը յափշտակուեն քո գաւառները»: 11 Ուստի Տէր Եհովան այսպէս կ’ըսէ.«Թշնամին երկրին բոլորտիքը պիտի ըլլայ Ու ամրութիւնդ պիտի խորտակուի Եւ քու պալատներդ պիտի կողոպտուին»։ 3:11: Վասն այնորիկ ա՛յսպէս ասէ Տէր Աստուած ցՏիւրոս. Երկի՛րդ որ շուրջ զքեւ՛ է՝ աւերեսցի. եւ խորտակեսցի ՚ի քէն ամենայն զօրութիւն քո, եւ յափշտակեսցի՛ն գաւառք քո[10495]։ [10495] Ոմանք. Վասն այսորիկ այսպէս։ 11 Դրա համար այսպէս է ասում Տէրը Տիւրոսին.«Այն երկիրը, որ քո շուրջն է, կ’աւերուի,կը խորտակուի քո ամբողջ զօրութիւնը,եւ կը յափշտակուեն քո գաւառները»: 11 Ուստի Տէր Եհովան այսպէս կ’ըսէ.«Թշնամին երկրին բոլորտիքը պիտի ըլլայ Ու ամրութիւնդ պիտի խորտակուի Եւ քու պալատներդ պիտի կողոպտուին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:113:11 Посему так говорит Господь Бог: вот неприятель, и притом вокруг всей земли! он низложит могущество твое, и ограблены будут чертоги твои. Therefore thus saith the Lord GOD; An adversary [there shall be] even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled:3:11 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God Τύρος τυρος Tyros; Tiros κυκλόθεν κυκλοθεν circling; from all around ἡ ο the γῆ γη earth; land σου σου of you; your ἐρημωθήσεται ερημοω desolate; desert καὶ και and; even κατάξει καταγω lead down; draw up ἐκ εκ from; out of σοῦ σου of you; your ἰσχύν ισχυς force σου σου of you; your καὶ και and; even διαρπαγήσονται διαρπαζω ransack αἱ ο the χῶραί χωρα territory; estate σου σου of you; your 3:11 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH צַ֖ר ṣˌar צַר adversary וּ û וְ and סְבִ֣יב sᵊvˈîv סָבִיב surrounding הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֹורִ֤ד hôrˈiḏ ירד descend מִמֵּךְ֙ mimmēḵ מִן from עֻזֵּ֔ךְ ʕuzzˈēḵ עֹז power וְ wᵊ וְ and נָבֹ֖זּוּ nāvˌōzzû בזז spoil אַרְמְנֹותָֽיִךְ׃ ʔarmᵊnôṯˈāyiḵ אַרְמֹון dwelling tower 3:11. propterea haec dicit Dominus Deus tribulabitur et circumietur terra et detrahetur ex te fortitudo tua et diripientur aedes tuaeTherefore thus saith the Lord God: The land shall be in tribulation, and shall be compassed about: and thy strength shall be taken away from thee, and thy houses shall be spoiled. 11. Therefore thus saith the Lord GOD: An adversary , even round about the land: and he shall bring down thy strength from thee, and thy palaces shall be spoiled. 3:11 Посему так говорит Господь Бог: вот неприятель, и притом вокруг всей земли! он низложит могущество твое, и ограблены будут чертоги твои. 3:11 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God Τύρος τυρος Tyros; Tiros κυκλόθεν κυκλοθεν circling; from all around ἡ ο the γῆ γη earth; land σου σου of you; your ἐρημωθήσεται ερημοω desolate; desert καὶ και and; even κατάξει καταγω lead down; draw up ἐκ εκ from; out of σοῦ σου of you; your ἰσχύν ισχυς force σου σου of you; your καὶ και and; even διαρπαγήσονται διαρπαζω ransack αἱ ο the χῶραί χωρα territory; estate σου σου of you; your 3:11 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH צַ֖ר ṣˌar צַר adversary וּ û וְ and סְבִ֣יב sᵊvˈîv סָבִיב surrounding הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הֹורִ֤ד hôrˈiḏ ירד descend מִמֵּךְ֙ mimmēḵ מִן from עֻזֵּ֔ךְ ʕuzzˈēḵ עֹז power וְ wᵊ וְ and נָבֹ֖זּוּ nāvˌōzzû בזז spoil אַרְמְנֹותָֽיִךְ׃ ʔarmᵊnôṯˈāyiḵ אַרְמֹון dwelling tower 3:11. propterea haec dicit Dominus Deus tribulabitur et circumietur terra et detrahetur ex te fortitudo tua et diripientur aedes tuae ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Therefore thus saith the Lord God: The land shall be in tribulation, and shall be compassed about: and thy strength shall be taken away from thee, and thy houses shall be spoiled. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411. Пророк возвещает наказание Самарии за преступление ее. - Вот неприятель, и притом вокруг всей земли: перевод предположительный. Евр. zaar useviv haarez не ясно. LXX понимали zar (рус. неприятель) в смысле собств. имени Тир и все выражение отнесли к Тиру, как в слав. "Тире, окрест земля твоя (опустеет)". В Таргуме, у Феодотиона и Симмаха и у некоторых новых комментаторов zur принимается в значении: стеснение (Тарг. ака), храбрость (Ф. fortitudo), осада (С. poliorkia), бедствие (Гитциг). Словам нашего текста и при том вокруг в евр. т. соответствует useviv. Но seviv без i нигде не употребляется в смысле предлога; кроме того, в сир. тексте стоит вместо seviv глагол. Поэтому новейшие комментаторы (Новак, Гоонакер) не без основания полагают, что в первоначальном тексте читалось jesovev окружить или, как в Ис XXIII:16; 1: Цар VII:16; Пс ХLIX:7. 15; пройдет (Гоонакер). Все выражение в таком случае получит вид восклицания: "неприятель окружает землю". Пророк без сомнения, имеет в виду ассириян. - Он низложит могущество твое (ussecha): под ussecha пророк, вероятно, разумеет стены и башни, которые защищали Самарию. - Вместо слов чертоги твои у LXX переведено cwrai sou, страны твоя: LXX евр. armon, чертог, переводят различно, сообразно с контекстом - в Ам I:3: qemelion (сл. основание); в Иер XVII:27: ampodon, atron.Adam Clarke: Commentary on the Bible - 18313:11: An adversary, round about the land - Ye shall not be able to escape, wherever ye turn, ye shall meet a foe.Albert Barnes: Notes on the Bible - 18343:11: Therefore thus saith the Lord God - There was no human redress. The oppressor was mighty, but mightier the Avenger of the poor. Man would not help; therefore God would. "An adversary" there shall be, "even round about the land;" literally, "An enemy, and around the land!" The prophets speaks, as seeing him. The abruptness tells how suddenly that enemy should come, and hem in the whole land on all sides. What an unity in their destruction! He sees one "enemy, and" him everywhere, all "around," encircling, encompassing, as with a net, their whole land, narrowing in, as he advanced, until it closed around and upon them. The corruption was universal, so should be the requital.And he shall bring down thy strength from - (that is, away from) thee The word "bring down" implies a loftiness of pride which was to be brought low, as in Obadiah, "thence will I bring thee down" Oba 1:4; and in Isaiah, "I will bring down their strength to the earth" Isa 63:6. But further, their strength was not only, as in former oppressions, to be "brought down," but "forth from thee. Thy palaces shall be spoiled;" those palaces, in which they had heaped up the spoils of the oppressed. Man's sins are, in God's Providence, the means of their punishment. "Woe to thee that spoilest and" Isa 33:1 (that is, whereas) thou wert "not spoiled, and dealest treacherously, and they dealt not treacherowsly with thee! when thou perfectest, spoiling, thou shalt be spoiled; when thou accomplihest dealing treacherously, they shall deal treacherously with thee." Their spoiling should invite the spoiler, their oppressions should attract the oppressor and they, with all which they held to be their strength, should go "forth" into captivity. Rib.: "The Lord will be justified in His sayings, and in His works, when He executeth judgment on 'us and shall be cleared,' even by the most unjust judges, 'when He is judged.' Psa 51:4. He cites the Ashdodites and Egyptians as judges, who were witnesses of His benefits to this people, that they might see how justly He punished them. And now the hardened Jews themselves, Turks and all Hagarenes, might be called to behold at once our iniquities, and 'the mercies of the Lord, that we are not consumed' Lam 3:22. If these were gathered on the mountains of Samaria, and surveyed from aloft our sins, who worship Mammon and Vain-glory and Venus for God, doubtless the Name of God would through us be blasphemed among the pagan. 'Imagine yourselves withdrawn for a while to the summit of some lofty mountain,' says the blessed martyr Cyprian , 'view thence the face of things, as they lie beneath you, yourself free from contact of earth, cast your eyes hither and thither, and mark the turmoils of this billowy world. You too, recalled to self-remembrance, will pity the world; and, made more thankful to God, will congratulate yourself with deeper joy that you have escaped it. See thou the ways obstructed by bandits, the seas infested by pirates, war diffused everywhere by the camp's bloodstained fierceness: a world reeking with mutual slaughter; and homicide, a crime in individuals, called virtue when worked by nations. Not innocence but the scale of its ferocity gains impunity for guilt. Turn thy eyes to the cities, thou wilt see a populated concourse more melancholy than any solitude.' This and much more which he says of the life of the Gentiles, how it fits in with our's, any can judge. What greater madness than that people, called to heavenly thrones, should cling to trifles of earth? immortal man glued to passing, perishable things people, redeemed by the Blood of Jesus Christ, for lucre wrong their brethren, redeemed by the same Price, the same Blood! No marvel then, that the Church is afflicted, and encompassed by unseen enemies, and her strength drawn down from her spoiled houses." "Samaria is also every soul, which willeth to please man by whom it thinketh it may be holpen, rather than God, and, boasting itself to be Israel, yet worshipeth the golden calves, that is, gold, silver, honors, and pleasures. Let people alien from the light of the Gospel survey 'its tumults,' with what ardor of mind riches, pleasures are sought, how ambition is served, how restless and disturbed the soul is in catching at nothings, how forgetful of God the Creator and of heavenly things and of itself, how minded, as if it were to perish with the body! What tumults, when ambition bids one thing, lust another, avarice another, wrath another, and, like strong winds on the sea, strong, unbridled passions strive together! They 'know not to do right,' bad ends spoiling acts in themselves good. They 'treasure up violence,' whereas they ought to treasure up grace and charity against that Day when God shall judge the secrets of people. And when they ascribe to themselves any benefits of the divine mercy, and any works pleasing to God, which they may have done or do, what else do they than 'store up robbery?' So then the powers of the soul are "spoiled," when truths as to right action, once known and understood by the soul, fade and are obscure, when the memory retaineth nothing usefill, when the will is spoiled of virtues and yields to vicious affections." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:11: An, Amo 6:14; Kg2 15:19, Kg2 15:29, Kg2 17:3-6, Kg2 18:9-11; Isa 7:17-25, Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 10:9-11; Hos 11:5, Hos 11:6and thy: Amo 3:10, Amo 3:15, Amo 2:5, Amo 6:8; Ch2 36:19 Carl Friedrich Keil and Franz Delitzsch3:11Thus do they bring about the ruin of the kingdom. Amos 3:11. "Therefore thus saith the Lord Jehovah, An enemy, and that round about the land; and he will hurl down thy glory from thee, and thy palaces are plundered. Amos 3:12. Thus saith Jehovah, As the shepherd delivers out of the mouth of the lion two shin-bones or an ear-lappet, so will the sons of Israel deliver themselves; they who sit on the corner of the couch and on the damask of the bed." The threat is introduced in the form of an aposiopesis. צר, enemy, וּסביב הארץ, and indeed round about the land ( ו explic. as in Amos 4:10, etc.; and סביב in the construct state construed as a preposition), i.e., will come, attack the land on all sides, and take possession of it. Others regard צר as an abstract: oppression (from the Chaldee); but in this case we should have to supply Jehovah as the subject to והוריד; and although this is probable, it is by no means natural, as Jehovah is speaking. There is no foundation, on the other hand, for the remark, that if tsar signified the enemy, we should either find the plural צרים, or הצּר with the article (Baumgarten). The very indefiniteness of tsar suits the sententious brevity of the clause. This enemy will hurl down the splendour of Samaria, "which ornaments the top of the mountain like a crown, Is 28:1-3" (Hitzig: עז, might, with the subordinate idea of glory), and plunder the palaces in which violence, i.e., property unrighteously acquired, is heaped up (Amos 3:10). The words are addressed to the city of Samaria, to which the feminine suffixes refer. On the fall of Samaria, and the plundering thereof, the luxurious grandees, who rest upon costly pillows, will only be able to save their life to the very smallest extent, and that with great difficulty. In the simile used in Amos 3:12 there is a slight want of proportion in the two halves, the object of the deliverance being thrown into the background in the second clause by the passive construction, and only indicated in the verb, to deliver themselves, i.e., to save their life. "A pair of shin-bones and a piece (בּדל ἁταξ λεγ.), i.e., a lappet, of the earth," are most insignificant remnants. The grandees of Samaria, of whom only a few were to escape with their life, are depicted by Amos as those who sit on costly divans, without the least anxiety. פּאת מטּה, the corner of the divan, the most convenient for repose. According to Amos 6:4, these divans were ornamented with ivory, and according to the verse before us, they were ornamented with costly stuffs. דּמשׂק comes from דמּשׂק, Damascus, and signifies damask, an artistically woven material (see Ges. Thes. p. 346). This brings the visitation of God to an end. Even the altars and palaces are to be laid in ruins, and consequently Samaria will be destroyed. John Gill3:11 Therefore thus saith the Lord God,.... Because of these tumults and riots, oppression and injustice, violence and robbery:an adversary there shall be even round about the land: not Tyre, as Theodoret renders the word; but the king of Assyria, who invaded the land of Israel in the days of Hoshea, took Samaria, and carried Israel captive, and placed them in foreign countries, 4Kings 17:6; and he shall bring down thy strength from thee; take away their riches, demolish their fortresses, and strip them of everything in which they put their confidence: and thy palaces shall be spoiled; plundered of the treasures laid up in them, and pulled down to the ground; and a just retaliation this for their being the repositories of ill gotten substance and wealth. John Wesley3:11 Therefore - Because of all the violence and rapine with other crying sins. An adversary - The Assyrian. Round about - Shall beset the whole land as one besieged city.Robert Jamieson, A. R. Fausset and David Brown3:11 Translate, "An adversary (the abruptness produces a startling effect)! and that too, from every side of the land." So in the fulfilment, 4Kings 17:5 : "The king of Assyria (Shalmaneser) came up throughout all the land, and went up to Samaria, and besieged it three years."bring down thy strength from thee--that is, bring thee down from thy strength (the strength on which thou didst boast thyself): all thy resources (Prov 10:15). palaces shall be spoiled--a just retribution in kind (Amos 3:10). The palaces in which spoils of robbery were stored up, "shall be spoiled." |
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3:123:12: Զի ա՛յսպէս ասէ Տէր. Զոր օրինակ թէ կարասցէ թափել հովիւ ՚ի բերանո՛յ առիւծու՝ աքեա՛ցս երկուս, կամ բլթա՛կ մի ունկան. ա՛յնպէս զերծցին որդիքն Իսրայէլի որ բնակեալ են ՚ի Սամարիա, դէմ յանդիման ազգին, եւ ՚ի մէջ Դամասկացւոց[10496]։ [10496] Օրինակ մի. Եթէ արասցէ թափել... աքացս երկուս։ Ոմանք. Որ բնակեալ են ՚ի Շամրին։ Զի այսպէս ասէ Տէր. Զոր օրինակ թէ կարասցէ թափել հովիւ ի բերանոյ առիւծու աքեացս երկուս կամ բլթակ մի ունկան, այնպէս զերծցին որդիքն Իսրայելի որ բնակեալ են ի Սամարիա, [43]դէմ յանդիման ազգին եւ ի մէջ Դամասկացւոց:12 Այսպէս է ասում Տէրը.«Ինչպէս հովիւը կը կարողանայառիւծի բերանից ազատել երկու սրունքկամ ականջի մի բլթակ,այնպէս պիտի փրկուեն իսրայէլացիները,որոնք ապրում են Սամարիայումնրանց ազգի դէմ դիմացեւ դամասկացիների մէջ: 12 Տէրը այսպէս կ’ըսէ.«Ինչպէս հովիւը առիւծին բերնէն Երկու ազդր կամ մէկ ականջի կտոր կ’ազատէ, Այնպէս պիտի ազատին Իսրայէլի որդիները, Որոնք Սամարիայի մէջ՝ բազմոցի մը անկիւնը Ու Դամասկոսի մէջ* անկողնի վրայ կը նստին»։ 3:12: Զի ա՛յսպէս ասէ Տէր. Զոր օրինակ թէ կարասցէ թափել հովիւ ՚ի բերանո՛յ առիւծու՝ աքեա՛ցս երկուս, կամ բլթա՛կ մի ունկան. ա՛յնպէս զերծցին որդիքն Իսրայէլի որ բնակեալ են ՚ի Սամարիա, դէմ յանդիման ազգին, եւ ՚ի մէջ Դամասկացւոց[10496]։ [10496] Օրինակ մի. Եթէ արասցէ թափել... աքացս երկուս։ Ոմանք. Որ բնակեալ են ՚ի Շամրին։ 12 Այսպէս է ասում Տէրը.«Ինչպէս հովիւը կը կարողանայառիւծի բերանից ազատել երկու սրունքկամ ականջի մի բլթակ,այնպէս պիտի փրկուեն իսրայէլացիները,որոնք ապրում են Սամարիայումնրանց ազգի դէմ դիմացեւ դամասկացիների մէջ: 12 Տէրը այսպէս կ’ըսէ.«Ինչպէս հովիւը առիւծին բերնէն Երկու ազդր կամ մէկ ականջի կտոր կ’ազատէ, Այնպէս պիտի ազատին Իսրայէլի որդիները, Որոնք Սամարիայի մէջ՝ բազմոցի մը անկիւնը Ու Դամասկոսի մէջ* անկողնի վրայ կը նստին»։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:123:12 Так говорит Господь: как {иногда} пастух исторгает из пасти львиной две голени или часть уха, так спасены будут сыны Израилевы, сидящие в Самарии в углу постели и в Дамаске на ложе. Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus [in] a couch:3:12 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once ἐκσπάσῃ εκσπαω the ποιμὴν ποιμην shepherd ἐκ εκ from; out of στόματος στομα mouth; edge τοῦ ο the λέοντος λεων lion δύο δυο two σκέλη σκελος leg ἢ η or; than λοβὸν λοβος ear οὕτως ουτως so; this way ἐκσπασθήσονται εκσπαω the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria κατέναντι κατεναντι opposite; before φυλῆς φυλη tribe καὶ και and; even ἐν εν in Δαμασκῷ δαμασκος Damaskos; Thamaskos ἱερεῖς ιερευς priest 3:12 כֹּה֮ kō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יַצִּ֨יל yaṣṣˌîl נצל deliver הָ hā הַ the רֹעֶ֜ה rōʕˈeh רעה pasture מִ mi מִן from פִּ֧י ppˈî פֶּה mouth הָ hā הַ the אֲרִ֛י ʔᵃrˈî אֲרִי lion שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two כְרָעַ֖יִם ḵᵊrāʕˌayim כְּרָעַיִם shank אֹ֣ו ʔˈô אֹו or בְדַל־ vᵊḏal- בָּדָל piece אֹ֑זֶן ʔˈōzen אֹזֶן ear כֵּ֣ן kˈēn כֵּן thus יִנָּצְל֞וּ yinnāṣᵊlˈû נצל deliver בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria בִּ bi בְּ in פְאַ֥ת fᵊʔˌaṯ פֵּאָה splendour מִטָּ֖ה miṭṭˌā מִטָּה couch וּ û וְ and בִ vi בְּ in דְמֶ֥שֶׁק ḏᵊmˌešeq דְּמֶשֶׁק [uncertain] עָֽרֶשׂ׃ ʕˈāreś עֶרֶשׂ couch 3:12. haec dicit Dominus quomodo si eruat pastor de ore leonis duo crura aut extremum auriculae sic eruentur filii Israhel qui habitant in Samaria in plaga lectuli et in Damasco grabattiThus saith the Lord: As if a shepherd should get out of the lion's mouth two legs, or the tip of the ear: so shall the children of Israel be taken out that dwell in Samaria, in a place of a bed, and in the couch of Damascus. 12. Thus saith the LORD: As the shepherd rescueth out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be rescued that sit in Samaria in the corner of a couch, and on the silken cushions of a bed. 3:12 Так говорит Господь: как {иногда} пастух исторгает из пасти львиной две голени или часть уха, так спасены будут сыны Израилевы, сидящие в Самарии в углу постели и в Дамаске на ложе. 3:12 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once ἐκσπάσῃ εκσπαω the ποιμὴν ποιμην shepherd ἐκ εκ from; out of στόματος στομα mouth; edge τοῦ ο the λέοντος λεων lion δύο δυο two σκέλη σκελος leg ἢ η or; than λοβὸν λοβος ear οὕτως ουτως so; this way ἐκσπασθήσονται εκσπαω the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel οἱ ο the κατοικοῦντες κατοικεω settle ἐν εν in Σαμαρείᾳ σαμαρεια Samareia; Samaria κατέναντι κατεναντι opposite; before φυλῆς φυλη tribe καὶ και and; even ἐν εν in Δαμασκῷ δαμασκος Damaskos; Thamaskos ἱερεῖς ιερευς priest 3:12 כֹּה֮ kō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] יַצִּ֨יל yaṣṣˌîl נצל deliver הָ hā הַ the רֹעֶ֜ה rōʕˈeh רעה pasture מִ mi מִן from פִּ֧י ppˈî פֶּה mouth הָ hā הַ the אֲרִ֛י ʔᵃrˈî אֲרִי lion שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two כְרָעַ֖יִם ḵᵊrāʕˌayim כְּרָעַיִם shank אֹ֣ו ʔˈô אֹו or בְדַל־ vᵊḏal- בָּדָל piece אֹ֑זֶן ʔˈōzen אֹזֶן ear כֵּ֣ן kˈēn כֵּן thus יִנָּצְל֞וּ yinnāṣᵊlˈû נצל deliver בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the יֹּֽשְׁבִים֙ yyˈōšᵊvîm ישׁב sit בְּ bᵊ בְּ in שֹׁ֣מְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria בִּ bi בְּ in פְאַ֥ת fᵊʔˌaṯ פֵּאָה splendour מִטָּ֖ה miṭṭˌā מִטָּה couch וּ û וְ and בִ vi בְּ in דְמֶ֥שֶׁק ḏᵊmˌešeq דְּמֶשֶׁק [uncertain] עָֽרֶשׂ׃ ʕˈāreś עֶרֶשׂ couch 3:12. haec dicit Dominus quomodo si eruat pastor de ore leonis duo crura aut extremum auriculae sic eruentur filii Israhel qui habitant in Samaria in plaga lectuli et in Damasco grabatti ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Thus saith the Lord: As if a shepherd should get out of the lion's mouth two legs, or the tip of the ear: so shall the children of Israel be taken out that dwell in Samaria, in a place of a bed, and in the couch of Damascus. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. Образно пророк выражает мысль, что от суда Божия уцелеет только жалкий остаток. Образ заимствован из Исх XXII:12. - Сидящие в Самарии в углу постели и в Дамаске на ложе, реаth mittach, угол ложа (= постели), самое почетное место во время пира. LXX пунктировали mittach (ложе) как mateh колено, племя, fulh; отсюда, в слав. вместо рус. в углу постели читается: "прямо племене". Упоминание в конце ст. 12-го о Дамаске (ubidemeschek ares, рус. "в Дамаске на ложе") возбуждает недоумение. Речь идет о жителях Самарии. Почему они называются "сидящими в Дамаске"? Ввиду трудности удержать в ст. 12: название города Дамаска, многие комментаторы считают domeschek наименованием не города, а особой материи (дама) или принимают в общем смысле - искусное, причудливой Дамасской работы (Юнгеров). - Конец ст. 12-го в таком случае получает вид: возлежащие в Самарии на углу ложа и на дамасском одре (Юнгеров) или: возлежащие - "на дама одров" (Гоонакер). Но многим комментаторам (Велльг., Новак, Драйвер) представляется весьма сомнительным, чтоб известная драгоценная материя уже во время Амоса известна была евреям под именем demeschek. Поэтому они предлагают различные корректуры слова demeschek: Гретц и Новак - bassemichah, на ковре (ложа); Дум и Марти - dabbescheth. Гоонакер, понимая demeschek в смысле названия города Дамаска, предлагает вместо имени Самарии читать название Аскалона. По мнению Гоонакера, говоря о вельможах Самарии пророк не назвал бы их "сыны Израилевы", - термином обозначающим весь народ. Поэтому, слова сидящие в Самарии и д. не являются пояснением к словам сыны Израилевы, а начинают собою новую мысль, выражаемую в ст. 13. В ст. 13: пророк призывает "свидетельствовать дому Иакова", - очевидно, приглашает, как и в ст. 9-м, соседние народы. Отсюда понятно упоминание о сидящих в Дамаске (demeschek); а вместо названия Самарии естественно ожидать название какого-либо соседнего языческого города. По мнению Гоонакера, при древнем шрифте смешение Самарии и Аскалона не недопустимо.Adam Clarke: Commentary on the Bible - 18313:12: As the shepherd taketh out of the mouth of the lion - Scarcely any of you shall escape; and those that do shall do so with extreme difficulty, just as a shepherd, of a whole sheep carried away by a lion, can recover no more than two of its legs, or a piece of its ear, just enough to prove by the marks on those parts, that they belonged to a sheep which was his own.So shall the children of Israel be taken out - Those of them that escape these judgments shall escape with as great difficulty, and be of as little worth, as the two legs and piece of an ear that shall be snatched out of the lion's mouth. We know that when the Babylonians carried away the people into Chaldea they left behind only a few, and those the refuse of the land. In the corner of a bed - As the corner is the most honorable place in the East, and a couch in the corner of a room is the place of the greatest distinction; so the words in the text may mean, that even the metropolitan cities, which are in the corner - in the most honorable place - of the land, whether Samaria in Israel, or Damascus in Syria, shall not escape these judgments; and if any of the distinguished persons who dwell in them escape, it must be with as great difficulty as the fragments above-mentioned have been recovered from a lion. The passage is obscure. Mr. Harmer has taken great pains to illustrate it; but I fear with but little success. A general sense is all we can arrive at. Albert Barnes: Notes on the Bible - 18343:12: As the shepherd taketh - (Rather, rescueth) out of the mouth of the lion two legs (Properly, the shank, the lower part of the leg below the knee, which in animals is dry, and bone only and worthless) "or apiece" (the tip) "of an ear, so" (that is, so few and weak, so bared and spoiled, a mere remnant,) "shall the children of Israel be taken out" (rather, "rescued") "that" now "dwell" at ease "in Samaria in the corner of a bed, and in Damascus" , in "a couch," or rather "in Damascus, a couch." Now, that soft, rounded, oblong, hill of Samaria, was one large luxurious couch, in which its rich and great rested securely, propped and cushioned up on both sides, in, what is still the place of dignity, "the corner of a bed," or "Divan," that is, the inner corner where the two sides meet. Damascus also, which Jeroboam had won for Israel, was a canopied couch to them, in which they stayed themselves. It is an image of listless ease and security, like that of these whom the false prophetesses lulled into careless stupidity as to their souls; "sewing pillows to all armholes," or "wrists" Eze 13:18, whereon to lean in a dull inertness.In vain! Of all those who then dwelt at ease and in luxury, the Good Shepherd Himself should rescue from "the lion," (the enemy, in the first instance the Assyrian,) a small remnant, in the sight of the enemy and of man of little account, but precious in the sight of God. The enemy would leave them perhaps, as not worth removing, just as, when the lion has devoured the fat and the strong, the shepherd may recover from him some slight piece of skin or extremity of the bones. Amos then, as well as Joel (see the note at Joe 2:32), preaches that same solemn sentence, so repeated throughout the prophets, "a reimnant" only "shall be saved." So doubtless it was in the captivity of the ten tribes, as in the rest. So it was in Judah, when certain "of the poor of the land" only were "left behind vinedessers and for farmers" Kg2 25:12; Jer 52:16. In the Gospel, "not many wise men after the flesh not many mighty, not many noble were called" Co1 1:26, but "God chose the poor of this world, rich in faith Jam 2:5, and the Good Shepherd rescued from the mouth of the lion those whom man despised, yet who "had ears to hear." After the destruction of Jerusalem by the Romans, a poor remnant only escaped. Rup.: "The spirit of prophecy foresaw both captivities, the end whereof was to confirm the faith, not in one place only but in all the earth, and so a slight remnant was "rescued from the mouth of the lion," that is, from the slaughter of the destroyers, and permitted to live, that through them, as a witness and monument, the justice of God might be known from age to age, and the truth of the Scriptures might be everywhere, borne about by them, still witnessing to Christ the Son of God, who is known by the law and the prophets. Hapness remnants, so "taken out" for the good of others, not their own!" As these remnants of the animal show what it was which the lion destroyed, yet are of no further profit, so are they now a memorial of what they once were, what grace through their sins they have lost. Rib.: "Many souls will perish because they trust in their own strength, and no more call on God to have mercy on them than if they could rise of themselves and enter the way of salvation without God. They trust in the power of their friends, or the friendship of princes, or the doctrines of philophers, and repose in them as in a couch of Damascus. But Christ, the Good Shepherd, will rescue out of the mouth of "the lion," who "goeth about seeking, whom he may devour," what is last and of least esteem in this world, who have anything whereby the Good Shepherd can hold them. The "legs" signify the desire to go to hear the Word of God; the extremity of the ear, that obedience was not wholly lost. For if any begin even in part to obey the word of God which he hath heard, God, of His fatherly mercy, will help him and lead him on to perfect obedience. The legs also denote desire , whereby, as by certain steps, the soul approacheth to God or departeth from Him. Yet if a soul would be saved, desires suffice not; but if to these obedience to the heavenly commands be added, it shall be rescued from the mouth of the lion." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:12: As the: Sa1 17:34-37; Isa 31:4taketh: Heb. delivereth so shall: Amo 9:2, Amo 9:3; Kg1 20:30, Kg1 22:25; Isa 8:4, Isa 17:1-4; Rom 11:4, Rom 11:5 in Damascus in a couch: or, on the bed's feet, Kg1 20:34; Kg2 16:9 Geneva 15993:12 Thus saith the LORD; As the shepherd taketh (m) out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in (n) Damascus [in] a couch.(m) When the lion has satisfied his hunger, the shepherd finds a leg or a piece of an ear, to show that the sheep have been torn by his teeth. (n) Where they thought to have had a sure stronghold, and to have been in safety. John Gill3:12 Thus saith the Lord, as the shepherd taketh out of the mouth of the lion,.... Or what the lion has left, to show to his master that it had been seized and torn by a beast of prey; for otherwise it is a most daring thing, and not usual, for a shepherd to take anything out of a lion's mouth, though David did: and here it is said to be not a whole sheep, or a lamb, buttwo legs, or a piece of an ear; the body of the creature being devoured by the lion, only some offal left he cared not for; two shanks of the legs that had no flesh upon them, and the gristle of the ear, as the Targum; having satisfied his hunger with the best of it: signifying hereby that only a few of the Israelites should escape the enemy, and those poor and insignificant, he made no account of; and this in a miraculous manner, it being like taking anything out of the mouth of a lion, to which a powerful enemy is compared, and particularly the king of Assyria, Jer 50:17; so shall the children of Israel be taken out that dwell in Samaria; only a few of them, and those the poorest; and their escape will be next to a miracle, when the city will be taken; even such as are weak and sickly, or faint hearted: being in a corner of a bed; who either through sickness lie there, or slothfulness, danger being near; or through poverty, having only a corner or a piece of a bed to lie on; or through cowardice they hid themselves in one part of it: and in Damascus in a couch; or "in a bed of Damascus" (h); the chief city in Syria, taken much about the same time as Samaria was; and where some of the Israelites might betake themselves, and think themselves secure as persons laid on a couch: or at the bed's feet (i), as some render it; or "in a corner of a couch" (k), as before. The Targum paraphrases it, "that dwell in Samaria, in the strength of power, trusting in Damascus.'' (h) "in sponda Damasci", Tigurine version; "in grabbato Damasci", so some in Drusius; "in lectis Damascenis", Castalio; so Abendana. (i) "In crure spondae", Junius & Tremellius, Piscator, Tarnovius. (k) "Angulo grabati", Pagninus; "in angulo strati", Montanus. So R. Sol. Urbin. Ohel Moed, fol. 75. 1. John Wesley3:12 As the shepherd - As the shepherd doth hardly rescue a small part of a sheep or lamb from the lion, so a small part of the children of Israel, shall escape when Samaria is taken. The corner of a bed - Lying in some dark corner. Damascus - The chief city of Syria taken by Tiglath - Pilneser about the time when he wasted Israel. In a couch - Some few of the poor, shall escape, pitied by the enemy, when he finds them sick upon their couch.Robert Jamieson, A. R. Fausset and David Brown3:12 shepherd--a pastoral image, appropriately used by Amos, a shepherd himself.piece of . . . ear--brought by the shepherd to the owner of the sheep, so as not to have to pay for the loss (Gen 31:39; Ex 22:13). So if aught of Israel escapes, it shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perhaps the reference is to this. Compare on the image 1Kings 17:34-35; Ti2 4:17. that dwell in Samaria in the corner of a bed--that is, that live luxuriously in Samaria (compare Amos 6:1, Amos 6:4). "A bed" means here the Oriental divan, a raised part of the room covered with cushions. in Damascus in a couch--Jeroboam II had lately restored Damascus to Israel (4Kings 14:25, 4Kings 14:28). So the Israelites are represented as not merely in "the corner of a bed," as in Samaria, but "in a (whole) couch," at Damascus, living in luxurious ease. Of these, now so luxurious, soon but a remnant shall be left by the foe. The destruction of Damascus and that of Samaria shall be conjoined; as here their luxurious lives, and subsequently under Pekah and Rezin their inroads on Judah, were combined (Is 7:1-8; Is 8:4, Is 8:9; Is 17:3). The parallelism of "Samaria" to "Damascus," and the Septuagint favor English Version rather than GESENIUS: "on a damask couch." The Hebrew pointing, though generally expressing damask, may express the city "Damascus"; and many manuscripts point it so. Compare for Israel's overthrow, 4Kings 17:5-6; 4Kings 18:9-12. |
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3:133:13: Քահանայք լուարո՛ւք եւ վկայութիւն դի՛ք տանդ Յակովբայ՝ ասէ Տէր ամենակալ։ Քահանայք, լուարուք`` եւ վկայութիւն դիք տանդ Յակովբայ, ասէ Տէր [44]ամենակալ:13 Քահանանե՛ր, լսեցէ՛ք եւ վկայութիւն տուէք Յակոբի այդ տանը, -ասում է Ամենակալ Տէրը, 13 «Լսեցէ՜ք ու Յակոբի տանը վկայութիւն ըրէ՛ք»,Կ’ըսէ զօրքերու Աստուածը՝ Տէր Եհովան 3:13: Քահանայք լուարո՛ւք եւ վկայութիւն դի՛ք տանդ Յակովբայ՝ ասէ Տէր ամենակալ։ 13 Քահանանե՛ր, լսեցէ՛ք եւ վկայութիւն տուէք Յակոբի այդ տանը, -ասում է Ամենակալ Տէրը, 13 «Լսեցէ՜ք ու Յակոբի տանը վկայութիւն ըրէ՛ք»,Կ’ըսէ զօրքերու Աստուածը՝ Տէր Եհովան zohrab-1805▾ eastern-1994▾ western am▾ |
3:133:13 Слушайте и засвидетельствуйте дому Иакова, говорит Господь Бог, Бог Саваоф. Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts:3:13 ἀκούσατε ακουω hear καὶ και and; even ἐπιμαρτύρασθε επιμαρτυρεω thoroughly testify τῷ ο the οἴκῳ οικος home; household Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty 3:13 שִׁמְע֥וּ šimʕˌû שׁמע hear וְ wᵊ וְ and הָעִ֖ידוּ hāʕˌîḏû עוד warn, to witness בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the צְּבָאֹֽות׃ ṣṣᵊvāʔˈôṯ צָבָא service 3:13. audite et contestamini in domo Iacob dicit Dominus Deus exercituumHear ye, and testify in the house of Jacob, saith the Lord the God of hosts: 13. Hear ye, and testify against the house of Jacob, saith the Lord GOD, the God of hosts. 3:13 Слушайте и засвидетельствуйте дому Иакова, говорит Господь Бог, Бог Саваоф. 3:13 ἀκούσατε ακουω hear καὶ και and; even ἐπιμαρτύρασθε επιμαρτυρεω thoroughly testify τῷ ο the οἴκῳ οικος home; household Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty 3:13 שִׁמְע֥וּ šimʕˌû שׁמע hear וְ wᵊ וְ and הָעִ֖ידוּ hāʕˌîḏû עוד warn, to witness בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יַֽעֲקֹ֑ב yˈaʕᵃqˈōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֖ה [yᵊhwˌih] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the צְּבָאֹֽות׃ ṣṣᵊvāʔˈôṯ צָבָא service 3:13. audite et contestamini in domo Iacob dicit Dominus Deus exercituum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Hear ye, and testify in the house of Jacob, saith the Lord the God of hosts: |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413. Пророк обращается к языческим народам (ср. ст. 9) и просит засвидетельствовать, т. е. как бы одобрить божественное решение о наказании Израиля, или удостоверить, что это наказание справедливо, и оно было предвозвещено наперед. Чтобы придать более торжественности речи, пророк в ст. 13: называет Бога полным именем adonai jehovah elogej hazzebaoth, Господь Бог, Бог Саваоф (ср. VI:14; IX:5). Называя Бога Богом воинств небесных, пророк желает указать на всемогущество Божие. По тексту гр. и слав. речь пророка в ст. 13: обращена к самаринским священникам (iereiV, слав. жерцы, послушайте). Слово iereiV, предполагают ошибочно возникло из евр. ares (одр. постель, ложе), стоящего 8: конце ст. 12-го. Первоначально это слово оставлено было без перевода, а потом непонятное ares, написанное греч. буквами, исправлено было в iereiV.Adam Clarke: Commentary on the Bible - 18313:13: Hear ye - This is an address to the prophet.Albert Barnes: Notes on the Bible - 18343:13: Hear ye and testify ye in - (Rather unto or against ) the house of Israel; first "hear" yourselves, then "testify," that is, solemnly "protest," in the Name of God; and "bear witness unto" and "against" them, so that the solemn words may sink into them. It is of little avail to "testfy," unless we first "hear;" nor can man "bear witness" to what he doth not know; nor will words make an "impression," that is, leave a trace of themselves, be stamped in or on people's souls, unless the soul which utters them have first hearkened unto them.Saith the Lord God of hosts - "So thundereth, as it were, the authority of the Holy Spirit, through the mouth of the shepherd. Foretelling and protesting the destruction of the altar of Bethel, he sets his God against the god whom Israel had chosen as theirs and worshiped there, "the Lord God of hosts," against "the similitude of a calf that eateth hay" Psa 106:20. Not I, a shepherd, but so speaketh my God against your god." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:13: and testify: Deu 8:19, Deu 30:18, Deu 30:19; Kg2 17:13, Kg2 17:15; Ch2 24:19; Act 2:40, Act 18:5, Act 18:6, Act 20:21; Eph 4:17; Th1 4:6the Lord: Amo 5:27; Jos 22:22; Isa 1:24 Carl Friedrich Keil and Franz Delitzsch3:13This feature in the threat is brought out into peculiar prominence by a fresh introduction. Amos 3:13. "Hear ye, and testify it to the house of Jacob, is the utterance of the Lord, Jehovah, the God of hosts: Amos 3:14. That in the day when I visit the transgressions of the house of Israel upon it, I shall visit it upon the altars of Bethel; and the horns of the altar will be cut off, and fall to the ground. Amos 3:15. And I smite the winter-house over the summer-house, and the houses of ivory perish, and many houses vanish, is the saying of Jehovah." The words "Hear ye" cannot be addressed to the Israelites, fore they could not bear witness against the house of Israel, but must either refer to the prophets, as in Amos 3:9 ("publish ye"), or to the heathen, in which case they correspond to "assemble yourselves and behold" in Amos 3:9. The latter assumption is the only correct one, for the context does not assign a sufficient motive for an address to the prophets. On the other hand, as the heathen have been summoned to convince themselves by actual observation of the sins that prevail in Samaria, it is perfectly in keeping that they should now hear what is the punishment that God is about to inflict upon Israel in consequence, and that they should bear witness against Israel from what they have heard. העיד ב, to bear witness towards or against (not "in," as Baur supposes). The house of Jacob is the whole of Israel, of the twelve tribes, as in Amos 3:1; for Judah was also to learn a lesson from the destruction of Samaria. As the appeal to the heathen to bear witness against Israel indicates the greatness of the sins of the Israelites, so, on the other hand, does the accumulation of the names of God in Amos 3:13 serve to strengthen the declaration made by the Lord, who possesses as God of hosts the power to execute His threats. כּי introduces the substance of what is to be heard. The punishment of the sins of Israel is to extend even to the altars of Bethel, the seat of the idolatrous image-worship, the hearth and home of the religious and moral corruption of the ten tribes. The smiting off of the horns of the altar is the destruction of the altars themselves, the significance of which culminated in the horns (see at Ex 27:2). The singular hammizbēăch (the altar) preceded by a plural is the singular of species (cf. Ges. 108, 1), and does not refer to any particular one - say, for example, to the principal altar. The destruction of the palaces and houses (Amos 3:15) takes place in the capital. In the reference to the winter-house and summer-house, we have to think primarily of the royal palace (cf. Jer 36:22); at the same time, wealthy noblemen may also have had them. על, lit., over, so that the ruins of one house fall upon the top of another; then "together with," as in Gen 32:12. בּתּי שׁן, ivory houses, houses the rooms of which are decorated by inlaid ivory. Ahab had a palace of this kind (3Kings 22:39, compare Ps 45:9). בּתּים רבּים, not the large houses, but many houses; for the description is rounded off with these words. Along with the palaces, many houses will also fall to the ground. The fulfilment took place when Samaria was taken by Shalmanezer (4Kings 17:5-6). John Gill3:13 Hear ye, and testify in the house of Jacob,.... The prophets and priests, whose business it was to speak to the people from the Lord, and declare his will to them, and to admonish them of their sin and danger, are here called upon to hearken to what the Lord was about to say, and to testify and publish it to the people of Israel, the posterity of Jacob, though sadly degenerated:saith the Lord God, the God of hosts; the eternal Jehovah, the Being of beings, the God of the whole earth, the God of the armies above and below; and, being so great, ought to be heard with the greatest attention and reverence in what follows. John Wesley3:13 Hear ye - Prophets. The God of hosts - Who is Lord of all, and hath all power in his hand.Robert Jamieson, A. R. Fausset and David Brown3:13 testify in the house, &c.--that is, against the house of Jacob. God calls on the same persons as in Amos 3:9, namely, the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so that none may be able to deny the justice of Samaria's punishment [MAURER].God of hosts--having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens. |
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3:143:14: Զի յաւուր յայնմիկ յորժամ խնդրեցից զվրէժ ամպարշտութեանցն Իսրայէլի ՚ի նմանէ, առից վրէժ եւ զսեղանոյն Բեթելայ. եւ փշրեսցին եղջեւրք սեղանոյն՝ եւ անկցին յերկիր[10497]։ [10497] Յօրինակին պակասէր. Յայնմիկ յորժամ խնդրեցից զվրէժ։ Զի յաւուր յայնմիկ յորժամ խնդրեցից զվրէժ ամպարշտութեանցն Իսրայելի ի նմանէ, առից վրէժ եւ զսեղանոյն Բեթելայ, եւ փշրեսցին եղջեւրք սեղանոյն եւ անկցին յերկիր:14 քանի որ այն օրը, երբ Իսրայէլի ամբարշտութեան պատճառով պիտի պատժեմ նրան,վրէժ պիտի առնեմ նաեւ Բեթէլի զոհասեղանից,պիտի փշրուեն զոհասեղանի եղջիւրները եւ գետին ընկնեն: 14 «Այն օրը, երբ Իսրայէլի յանցանքներուն պատիժը անոր վրայ բերեմ, Բեթէլի սեղաններն ալ պիտի պատժեմ։Սեղանին եղջիւրները պիտի կոտրտին ու գետինը իյնան։ 3:14: Զի յաւուր յայնմիկ յորժամ խնդրեցից զվրէժ ամպարշտութեանցն Իսրայէլի ՚ի նմանէ, առից վրէժ եւ զսեղանոյն Բեթելայ. եւ փշրեսցին եղջեւրք սեղանոյն՝ եւ անկցին յերկիր[10497]։ [10497] Յօրինակին պակասէր. Յայնմիկ յորժամ խնդրեցից զվրէժ։ 14 քանի որ այն օրը, երբ Իսրայէլի ամբարշտութեան պատճառով պիտի պատժեմ նրան,վրէժ պիտի առնեմ նաեւ Բեթէլի զոհասեղանից,պիտի փշրուեն զոհասեղանի եղջիւրները եւ գետին ընկնեն: 14 «Այն օրը, երբ Իսրայէլի յանցանքներուն պատիժը անոր վրայ բերեմ, Բեթէլի սեղաններն ալ պիտի պատժեմ։Սեղանին եղջիւրները պիտի կոտրտին ու գետինը իյնան։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:143:14 Ибо в тот день, когда Я взыщу с Израиля за преступления его, взыщу и за жертвенники в Вефиле, и отсечены будут роги алтаря, и падут на землю. That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Beth- el: and the horns of the altar shall be cut off, and fall to the ground:3:14 διότι διοτι because; that ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ὅταν οταν when; once ἐκδικῶ εκδικεω vindicate; avenge ἀσεβείας ασεβεια irreverence τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπὶ επι in; on τὰ ο the θυσιαστήρια θυσιαστηριον altar Βαιθηλ βαιθηλ and; even κατασκαφήσεται κατασκαπτω undermine τὰ ο the κέρατα κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even πεσοῦνται πιπτω fall ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 3:14 כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day פָּקְדִ֥י pāqᵊḏˌî פקד miss פִשְׁעֵֽי־ fišʕˈê- פֶּשַׁע rebellion יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עָלָ֑יו ʕālˈāʸw עַל upon וּ û וְ and פָֽקַדְתִּי֙ fˈāqaḏtî פקד miss עַל־ ʕal- עַל upon מִזְבְּחֹ֣ות mizbᵊḥˈôṯ מִזְבֵּחַ altar בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and נִגְדְּעוּ֙ niḡdᵊʕˌû גדע cut off קַרְנֹ֣ות qarnˈôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and נָפְל֖וּ nāfᵊlˌû נפל fall לָ lā לְ to † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:14. quia in die cum visitare coepero praevaricationes Israhel super eum visitabo et super altaria Bethel et amputabuntur cornua altaris et cadent in terramThat in the day when I shall begin to visit the transgressions of Israel, I will visit upon him, and upon the altars of Bethel: and the horns of the altars shall be cut off, and shall fall to the ground. 14. For in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Beth-el, and the horns of the altar shall be cut off, and fall to the ground. 3:14 Ибо в тот день, когда Я взыщу с Израиля за преступления его, взыщу и за жертвенники в Вефиле, и отсечены будут роги алтаря, и падут на землю. 3:14 διότι διοτι because; that ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ὅταν οταν when; once ἐκδικῶ εκδικεω vindicate; avenge ἀσεβείας ασεβεια irreverence τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπὶ επι in; on τὰ ο the θυσιαστήρια θυσιαστηριον altar Βαιθηλ βαιθηλ and; even κατασκαφήσεται κατασκαπτω undermine τὰ ο the κέρατα κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even πεσοῦνται πιπτω fall ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 3:14 כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day פָּקְדִ֥י pāqᵊḏˌî פקד miss פִשְׁעֵֽי־ fišʕˈê- פֶּשַׁע rebellion יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עָלָ֑יו ʕālˈāʸw עַל upon וּ û וְ and פָֽקַדְתִּי֙ fˈāqaḏtî פקד miss עַל־ ʕal- עַל upon מִזְבְּחֹ֣ות mizbᵊḥˈôṯ מִזְבֵּחַ altar בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and נִגְדְּעוּ֙ niḡdᵊʕˌû גדע cut off קַרְנֹ֣ות qarnˈôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and נָפְל֖וּ nāfᵊlˌû נפל fall לָ lā לְ to † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 3:14. quia in die cum visitare coepero praevaricationes Israhel super eum visitabo et super altaria Bethel et amputabuntur cornua altaris et cadent in terram ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ That in the day when I shall begin to visit the transgressions of Israel, I will visit upon him, and upon the altars of Bethel: and the horns of the altars shall be cut off, and shall fall to the ground. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-15. В ст. 14-15: излагается то, к слушанию чего приглашает пророк в ст. 13-м. Пророк возвещает разрушение жертвенников Израиля и жилищ. Некоторые авторы (Велльг., Новак, Гоонакер), ввиду того, упоминание о жертвеннике Вефильском наряду с домами кажется неожиданным в речи, где пророк обличает вельмож самарийских за их роскошь, высказывают предположение, что вторая половина ст. 14: представляет позднейшее добавление или же перенесена из следующей главы (cp. IV:9: и д. ). Но твердых оснований для такого предположения нет. - И отсечены будут роги алтаря. О четырех рогах жертвенника всесожжений говорится в Исх XXVII:2; о рогах жертвенника курений в Исх XXX:2. Рога составляли существенную часть жертвенника (ср. впрочем Исх XX:24; Нав VII:30; 1: Сам XIV:33: (???)). При некоторых жертвоприношениях они помазывались кровью жертвенного животного (Исх XXIX:12; Лев IV:7, 18, 25). Очистительное значение рогов выражалось в том, что они служили местом убежища: Адония и Иоав искали спасения у жертвенника, ухватившись за рога его (3: Цар I:50; II:28). Вследствие указанного важного значения рогов, пророк упоминает нарочито о разрушении рогов жертвенника. - Дом зимний и дом летний: по объяснению блаж. Иеронима богатые жители Самарии могли иметь особые дома для зимы - и для лета; первые обращены были на север, а вторые на юг. Другие комментаторы полагают, что зимними и летними домами назывались только разные этажи одних и тех же домов: нижние - для прохлады от летнего зноя (Суд III:20), верхние, окруженные галереями и снабженные жаровнями (Иер XXXVI:22), - для зимы (Харпер, Юнгеров). В слав. т. зимний дом называется "дом с преклеты", т. е. дом обнесенный для защиты от ветра стеною, забором или галереей. - И исчезнут домы с украшениями из слоновой кости - евр. beththej haschschen (ср. 3: Цар X:18; II п. V:14; Пс XLV:9) означает или дома, украшенные слоновой костью, или, как объясняет св. Ефрем Сирин, дома, наполненные утварью из слоновой кости. Пророк говорит о домах самарийской знати и предвозвещает разрушение их или от неприятеля, под которым он разумеет ассириян, или от землетрясения.Adam Clarke: Commentary on the Bible - 18313:14: In the day that I shall visit - When Josiah made a reformation in the land he destroyed idolatry, pulled down the temples and altars that had been consecrated to idol worship, and even burnt the bones of the priests of Baal and the golden calves upon their own altars. See Kg2 23:15, Kg2 23:16, etc.Albert Barnes: Notes on the Bible - 18343:14: In the day that I shall visit the transgression of Israel upon, him, I will also visit (upon) the altars of Bethel - Israel then hoped that its false worship of "nature" would avail it. God says, contrariwise, that when He should punish, all their false worship, so far from helping them, should itself be the manifest object of His displeasure. Again God attests, at once, His long-suffering and His final retribution. Still had He foreborne to punish, "being slow to anger and of great goodness;" but when that day, fixed by the divine Wisdom, should come, wherein He should vindicate His own holiness, by enduring the sin no longer, then He would "visit their transgressions," that is, all of them, old and new, forgotten by man or remembered, "upon them." Scripture speaks of "visiting offences upon" because, in God's Providence, the sin returns upon a man's own head. It is not only the cause of his being punished, but it becomes part of his punishment.The memory of a man's sins will be part of his eternal suffering. Even in this life, "remorse," as distinct from repentance, is the "gnawing" of a man's own conscience for the folly of his sin. Then also God would visit upon the false worship. It is thought that God visits less speedily even grave sins against Himself, (so that man does not appeal falsely to Him and make Him, in a way, a partner of his offence,) than sins against His own creature, man. It may be that, All-Merciful as He is, He bears the rather with sins, involving corruption of the truth as to Himself, so long as they are done in ignorance, on account of the ignorant worship Act 17:23, Act 17:30; Act 14:16 of Himself, or the fragments of truth which they contain, until the evil in them have its full sway in moral guilt Rom. 1. Montanus: "Wonderful is the patience of God in enduring all those crimes and injuries which pertain directly to Himself; wonderful His waiting for repentance. But the deeds of guilt which violate human society, faith, and justice, hasten judgment and punishment, and, as it were, with a most effectual cry call upon the Divine Mind to punish, as it is written, "The voices of thy brother's blood crieth unto Me from the ground, And now cursed art thou, ..." Gen 4:10-11. If then upon that very grave guilt against God Himself there be accumulated these other sins, this so increases the load, that God casts it out. However long then Israel with impunity, given itself to that vain, alien worship, this evinced the patience, not the approval, of God. Now, when they are to be punished for the fourth transgresston, they will be punished for the first, second and third, and so, most grievously; when brought to punishment for their other sins, they should suffer for their other guilt of impiety and superstition." And the horns of the altar - This was the one great "altar" Kg1 12:32-33; Kg1 13:1-5 for burnt-offerings, set up by Jeroboam, in imitation of that of God at Jerusalem, whose doom was pronounccd in the act of its would-be consecration. He had copied faithfully outward form. At each corner, where the two sides met in one, rose the "horn," or pillar, a cubit high , there to sacrifice victims, Psa 118:27, there to place the blood of atonement Exo 29:12. So far from atoning, they themselves were "the" unatoned "sin" of "Jeroboam whereby Kg2 17:21 he drove Israel from following the Lord, and made them sin a great sin. These were to be cut off; hewn down, with violence. A century and a half had passed, since the man of God had pronounced its sentence. They still stood. The day was not yet come; Josiah was still unborn; yet Amos, as peremptorily, renews the sentence. In rejecting these, whereon the atonement was made, God pronounced them out of covenant with Himself. Heresy makes itself as like as it can to the truth, but is thereby the more deceiving, not the less deadly. Amos mentions the altars of Bethel, as well as the altar. Jeroboam made but one altar, keeping as close as he could to the divine ritual. But false worship and heresy ever hold their course, developing themselves. They never stand still where they began, but spread, like a cancer Ti2 2:17. It is a test of heresy, like leprosy, that it spreads abroad Lev. 13, preying on what at first seemed sound. The oneness of the altar had relation to the Unity of God. In Samaria, they worshiped, they know not what Joh 4:22, not God, but some portion of His manifold operations. The many altars, forbidden as they were, were more in harmony with the religion of Jeroboam, even because they were against God's law. Heresy develops, becoming more consistent, by having less of truth. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:14: in the: Exo 32:34visit the transgressions of Israel upon him: or, punish Israel for his transgressions I will: Amo 9:1; Kg1 13:2-5; Kg2 23:15; Ch2 31:1, Ch2 34:6, Ch2 34:7; Hos 10:5-8, Hos 10:14, Hos 10:15; Mic 1:6, Mic 1:7 John Gill3:14 That in the day that I shall visit the transgressions of Israel upon him,.... The three or four mentioned in the preceding chapter, the great multitude of them, their profaneness, uncleanness, and luxury, their injustice and oppression of the poor; when he should visit and punish for these sins, as he would by the hand of the Assyrian, he would not forget their idolatry; though no notice is taken of this before, in the appeal to the Heathen princes, who were likewise guilty of it:I will also visit the altars of Bethel; where one of the calves Jeroboam made was set up and worshipped; and where was an altar erected, and sacrifice offered on it, 3Kings 12:28; and here the plural number is put for the singular; though it may be, that in process of time more altars might be set up as they increased in idolatry, and as seems from Hos 8:11; and now the Lord would show his resentment at them, and punish those that worshipped and sacrificed there. So the Targum, "that worship at the altars in Bethel;'' and the horns of the altar shall be cut off, and fall to the ground; for it seems this altar was made after the form of that at Jerusalem, with four horns at the four corners of it; and which were reckoned the more principal parts of it, and the more sacred, where the blood of the sacrifices was poured, and to which persons in distress fled and laid hold of for refuge; but now these should be of no use unto them, since they would be entirely demolished by the enemy, and laid level with the ground. John Wesley3:14 Of Israel - The many and great transgressions of the ten tribes.Robert Jamieson, A. R. Fausset and David Brown3:14 That--rather, "since," or "for." This verse is not, as English Version translates, the thing which the witnesses cited are to "testify" (Amos 3:13), but the reason why God calls on the heathen to witness Samaria's guilt; namely, in order to justify the punishment which He declares He will inflict.I will also visit . . . Beth-el--the golden calves which were the source of all "the transgressions of Israel" (3Kings 12:32; 3Kings 13:2; 4Kings 23:15-16), though Israel thought that by them their transgressions were atoned for and God's favor secured. horns of the altar--which used to be sprinkled with the blood of victims. They were horn-like projecting points at the corners of ancient altars. The singular, "altar," refers to the great altar erected by Jeroboam to the calves. The "altars," plural, refer to the lesser ones made in imitation of the great one (2Chron 34:5, compare with 3Kings 13:2; Hos 8:11; Hos 10:1). |
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3:153:15: Եւ խորտակեցից զապարանս թեւաւորս, ՚ի վերայ ամարաստուն ապարանիցն. եւ ապականեսցին ապարանքն փղոսկրեայք. եւ բազում եւ այլ ապարանք անկցին՝ ասէ Տէր։ Եւ խորտակեցից զապարանս [45]թեւաւորս ի վերայ ամարաստուն ապարանիցն``, եւ ապականեսցին ապարանքն փղոսկրեայք, եւ բազում եւ այլ ապարանք անկցին. ասէ Տէր:15 Ես պիտի խորտակեմ ընդարձակ ապարանքներն ու ամարանոցները,պիտի անհետանան փղոսկրեայ ապարանքները,եւ շատ ուրիշ ապարանքներ պիտի ընկնեն», - ասում է Տէրը: 15 Ձմեռնային տունն ու ամառնային տունը պիտի կործանեմ, Փղոսկրեայ տուները պիտի կորսուին, Մեծ տուները բնաջինջ պիտի ըլլան», կ’ըսէ Տէրը։ 3:15: Եւ խորտակեցից զապարանս թեւաւորս, ՚ի վերայ ամարաստուն ապարանիցն. եւ ապականեսցին ապարանքն փղոսկրեայք. եւ բազում եւ այլ ապարանք անկցին՝ ասէ Տէր։ 15 Ես պիտի խորտակեմ ընդարձակ ապարանքներն ու ամարանոցները,պիտի անհետանան փղոսկրեայ ապարանքները,եւ շատ ուրիշ ապարանքներ պիտի ընկնեն», - ասում է Տէրը: 15 Ձմեռնային տունն ու ամառնային տունը պիտի կործանեմ, Փղոսկրեայ տուները պիտի կորսուին, Մեծ տուները բնաջինջ պիտի ըլլան», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
3:153:15 И поражу дом зимний вместе с домом летним, и исчезнут домы с украшениями из слоновой кости, и не станет многих домов, говорит Господь. And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD:3:15 συγχεῶ συγχεω confuse; confound καὶ και and; even πατάξω πατασσω pat; impact τὸν ο the οἶκον οικος home; household τὸν ο the περίπτερον περιπτερος in; on τὸν ο the οἶκον οικος home; household τὸν ο the θερινόν θερινος and; even ἀπολοῦνται απολλυμι destroy; lose οἶκοι οικος home; household ἐλεφάντινοι ελεφαντινος ivory καὶ και and; even προστεθήσονται προστιθημι add; continue οἶκοι οικος home; household ἕτεροι ετερος different; alternate πολλοί πολυς much; many λέγει λεγω tell; declare κύριος κυριος lord; master 3:15 וְ wᵊ וְ and הִכֵּיתִ֥י hikkêṯˌî נכה strike בֵית־ vêṯ- בַּיִת house הַ ha הַ the חֹ֖רֶף ḥˌōref חֹרֶף autumn עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the קָּ֑יִץ qqˈāyiṣ קַיִץ summer וְ wᵊ וְ and אָבְד֞וּ ʔāvᵊḏˈû אבד perish בָּתֵּ֣י bāttˈê בַּיִת house הַ ha הַ the שֵּׁ֗ן ššˈēn שֵׁן tooth וְ wᵊ וְ and סָפ֛וּ sāfˈû סוף end בָּתִּ֥ים bāttˌîm בַּיִת house רַבִּ֖ים rabbˌîm רַב much נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 3:15. et percutiam domum hiemalem cum domo aestiva et peribunt domus eburneae et dissipabuntur aedes multae dicit DominusAnd I will strike the winter house with the summer house: and the houses of ivory shall perish, and many houses shall be destroyed, saith the Lord. 15. And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD. 3:15 И поражу дом зимний вместе с домом летним, и исчезнут домы с украшениями из слоновой кости, и не станет многих домов, говорит Господь. 3:15 συγχεῶ συγχεω confuse; confound καὶ και and; even πατάξω πατασσω pat; impact τὸν ο the οἶκον οικος home; household τὸν ο the περίπτερον περιπτερος in; on τὸν ο the οἶκον οικος home; household τὸν ο the θερινόν θερινος and; even ἀπολοῦνται απολλυμι destroy; lose οἶκοι οικος home; household ἐλεφάντινοι ελεφαντινος ivory καὶ και and; even προστεθήσονται προστιθημι add; continue οἶκοι οικος home; household ἕτεροι ετερος different; alternate πολλοί πολυς much; many λέγει λεγω tell; declare κύριος κυριος lord; master 3:15 וְ wᵊ וְ and הִכֵּיתִ֥י hikkêṯˌî נכה strike בֵית־ vêṯ- בַּיִת house הַ ha הַ the חֹ֖רֶף ḥˌōref חֹרֶף autumn עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the קָּ֑יִץ qqˈāyiṣ קַיִץ summer וְ wᵊ וְ and אָבְד֞וּ ʔāvᵊḏˈû אבד perish בָּתֵּ֣י bāttˈê בַּיִת house הַ ha הַ the שֵּׁ֗ן ššˈēn שֵׁן tooth וְ wᵊ וְ and סָפ֛וּ sāfˈû סוף end בָּתִּ֥ים bāttˌîm בַּיִת house רַבִּ֖ים rabbˌîm רַב much נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 3:15. et percutiam domum hiemalem cum domo aestiva et peribunt domus eburneae et dissipabuntur aedes multae dicit Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will strike the winter house with the summer house: and the houses of ivory shall perish, and many houses shall be destroyed, saith the Lord. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18313:15: I will smite the winter house with the summer house - I will not only destroy the poor habitations and villages in the country, but I will destroy those of the nobility and gentry as well as the lofty palaces in the fortified cities in which they dwell in the winter season, as those light and elegant seats in which they spend the summer season. Dr. Shaw observes that "the hills and valleys round about Algiers are all over beautified with gardens and country seats, whither the inhabitants of better fashion retire during the heats of the summer season. They are little white houses, shaded with a variety of fruit trees and evergreens, which beside shade and retirement, afford a gay and delightful prospect toward the sea. The gardens are all well stocked with melons, fruits, and pot herbs of all kinds; and (which is chiefly regarded in these hot countries) each of them enjoys a great command of water."And the houses of ivory - Those remarkable for their magnificence and their ornaments, not built of ivory, but in which ivory vessels, ornaments, and inlaying abounded. Thus, then, the winter houses and the summer houses, the great houses and the houses of uncommon splendor, shall all perish. There should be a total desolation in the land. No kind of house should be a refuge, and no kind of habitation should be spared. Ahab had at Samaria a house that was called the ivory house, Kg1 22:39. This may be particularly referred to in this place. We cannot suppose that a house constructed entirely of ivory can be intended. Albert Barnes: Notes on the Bible - 18343:15: And I will smite the winter house with the summer house - Upon idolatry, there follow luxury and pride. "So wealthy were they," says Jerome, "as to possess two sorts of houses, "the winter house" being turned to the south, the "summer house" to the north, so that, according to the variety of the seasons, they might temper to them the heat and cold." Yet of these luxuries, (so much more natural in the East where summer-heat is so intense, and there is so little provision against cold) the only instance expressly recorded, besides this place, is "the winter house" of Jehoiakim. In Greece and Rome , the end was attained, as with us, by north and south rooms in the same house. These, which Amos rebukes, were like our town and country houses, separate residences, since they were to be destroyed, one on the other. "Ivory houses" were houses, paneled, or inlaid, with ivory. Such a palace Ahab built Kg1 22:39. Even Solomon "in all his glory" had but an ivory throne Kg1 10:18. Else "ivory palaces" Psa 45:8 are only mentioned, as part of the symbolic glory of the King of glory, the Christ. He adds, "and the great (or many) houses shall have an end, saith the Lord." So prosperous were they in outward show, when Amos foretold their destruction. The desolation should be wide as well as mighty. All besides should pass away, and the Lord alone abide in that Day. : "What then shall we, if we would be right-minded, learn hence? How utterly nothing will all earthly brightness avail, all wealth, glory, or ought besides of luxury, if the love of God is lacking, and righteousness be not prized by us! For "treasures of wickedness profit nothing; but righteousness delivereth from death" Pro 10:2.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18803:15: the winter: Jer 36:22the summer: Jdg 3:20 the houses: Kg1 22:39 the great: Amo 3:11, Amo 6:11; Isa 5:9 John Gill3:15 And I will smite the winter house with the summer house,.... Both the one and, the other shall fall to the ground, being beat down by the enemy, or shook and made to fall by the earthquake predicted, Amos 1:1; as Kimchi thinks: kings and great personages had houses in the city in the winter season, in which they lived for warmth; and others in the country in the summertime, to which they retired for the benefit of the air; or they had, in one and the same house, a summer and a winter parlour; see Judg 3:20; it signifies that the destruction should reach city and country, and deprive them of what was for their comfort and pleasure:and the houses of ivory shall perish; or "of the tooth" (l); the elephant's tooth, of which ivory is made. Ahab made a house of ivory; and perhaps more were made by others afterwards, following his example, 3Kings 22:39; not that these houses were made wholly of ivory, only "covered" with it, as the Targum here paraphrases it; or they were cieled or wainscotted with it, or were inlaid and covered with it, and were reckoned very curious work; but should be demolished, and perish in the general ruin: and the great houses shall have an end, saith the Lord; the houses of princes, nobles, and other persons of figure and distinction; houses great in building, or many in number, as Kimchi observes, and as the word (m) will bear to be rendered; these, which the builders and owners of them thought would have continued many ages, and have perpetuated their names to posterity, should now be thrown down, and be no more; of which they might assure themselves, since the Lord had said it. (l) "domus dentis", Montanus, Mercerus, Vatablus. (m) "aedes multi", V. L. "domus multae", Pagninus, Montanus, Mercerus, Cocceius, Burkius. John Wesley3:15 The winter - house - Which probably was in the chief city, whither the great men retired in the winter. The summer - house - The houses of pleasure, where the nobles and rich men spent the summer time. Of ivory - Beautified with ivory.Robert Jamieson, A. R. Fausset and David Brown3:15 winter . . . summer house-- (Judg 3:20; Jer 36:22). Winter houses of the great were in sheltered positions facing the south to get all possible sunshine, summer houses in forests and on hills, facing the east and north.houses of ivory--having their walls, doors, and ceilings inlaid with ivory. So Ahab's house (3Kings 22:39; Ps 45:8). |
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