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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 - 1903-1914 1-3. Обличение женщин самарийских и возвещение наказания им. 4-5. Обличение народа Израильского. 6-11. Невнимание Израиля к божественному вразумлению. 12-13. Наступление суда Божия. Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this chapter, I. The oppressors in Israel are threatened for their oppression of the poor, ver. 1-3. II. The idolaters in Israel, being joined to idols, are given up to their own heart's lusts, ver. 4, 5. III. All the sins of Israel are aggravated from their incorrigibleness in them, and their refusal to return and reform, notwithstanding the various rebukes of Providence which they had been under, ver. 6-11. IV. They are invited yet at length to humble themselves before God, since it is impossible for them to make their part good against him, ver. 12, 13. Adam Clarke: Commentary on the Bible - 1831 Israel reproved for their oppression, Amo 4:1-3; idolatry, Amo 4:4, Amo 4:5; and for their impenitence under the chastising hand of God, Amo 4:6-11. The omniscience and uncontrollable power of God, Amo 4:12, Amo 4:13. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Amo 4:1, He reproves Israel for oppression, Amo 4:4, for idolatry, Amo 4:6, and for their incorrigibleness. Carl Friedrich Keil and Franz Delitzsch The Impenitence of Israel - Amos 4:1-13 The voluptuous and wanton women of Samaria will be overtaken by a shameful captivity (Amos 4:1-3). Let the Israelites only continue their idolatry with zeal (Amos 4:4, Amos 4:5), the Lord has already visited them with many punishments without their having turned to Him (Amos 4:6-11); and therefore He must inflict still further chastisements, to see whether they will not at length learn to fear Him as their God (Amos 4:12, Amos 4:13). John Gill INTRODUCTION TO AMOS 4 In this chapter, the great ones, or the people of Israel, are threatened with calamities for their oppression of the poor, Amos 4:1; and in an ironic manner are reproved for their idolatry, Amos 4:4; then follows an enumeration of several judgments that had been upon them, yet had had no effect on them, to bring them to repentance, nor even mercies, Amos 4:6; and notwithstanding all this, in a wonderful gracious manner, they are called upon to prepare to meet their God, who is described by his power, greatness, and goodness, Amos 4:12.
4:14:1: Լուարո՛ւք զբան Տեառն երինջք Բասանու՝ որ էք ՚ի լերինս Շամրնի. որ զրկէք զաղքատս, եւ առ ոտն հարկանէք զտնանկն. որ ասէիք ցտեարս ձեր. Մատուցէ՛ք մեզ գինի զի արբցուք։ 1 «Լսեցէ՛ք Տիրոջ խօսքը, Բասանի՛ երինջներ,որ Սամարիայի լեռներում էք,որ զրկում էք աղքատներին եւ ոտքի տակ էք գցում տնանկին,դուք որ ասում էիք ձեր ամուսիններին՝“Գինի՛ մատուզեցէք մեզ, որ խմենք”: 4 «Լսեցէ՛ք այս խօսքը, ո՛վ Սամարիայի լերանը վրայ եղող Բասանի կովեր, Որ աղքատներուն զրկանք կ’ընէք, Տնանկները ոտքի տակ կ’առնէք, Ձեր տէրերուն՝ ‘Բեր որ խմենք’, կ’ըսէք։ Լուարուք, ^[46]զբան Տեառն``, երինջք Բասանու, որ էք ի լերինս Շամրնի որ զրկէք զաղքատս եւ առ ոտն հարկանէք զտնանկն, որ ասէիք ցտեարս ձեր. Մատուցէք մեզ գինի զի արբցուք: 4:1: Լուարո՛ւք զբան Տեառն երինջք Բասանու՝ որ էք ՚ի լերինս Շամրնի. որ զրկէք զաղքատս, եւ առ ոտն հարկանէք զտնանկն. որ ասէիք ցտեարս ձեր. Մատուցէ՛ք մեզ գինի զի արբցուք։ 1 «Լսեցէ՛ք Տիրոջ խօսքը, Բասանի՛ երինջներ,որ Սամարիայի լեռներում էք,որ զրկում էք աղքատներին եւ ոտքի տակ էք գցում տնանկին,դուք որ ասում էիք ձեր ամուսիններին՝“Գինի՛ մատուզեցէք մեզ, որ խմենք”: 4 «Լսեցէ՛ք այս խօսքը, ո՛վ Սամարիայի լերանը վրայ եղող Բասանի կովեր, Որ աղքատներուն զրկանք կ’ընէք, Տնանկները ոտքի տակ կ’առնէք, Ձեր տէրերուն՝ ‘Բեր որ խմենք’, կ’ըսէք։ zohrab-1805▾ eastern-1994▾ western am▾	4:14:1 Слушайте слово сие, телицы Васанские, которые на горе Самарийской, вы, притесняющие бедных, угнетающие нищих, говорящие господам своим: > 4:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he δαμάλεις δαμαλις heifer τῆς ο the Βασανίτιδος βασανιτις the ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῆς ο the Σαμαρείας σαμαρεια Samareia; Samaria αἱ ο the καταδυναστεύουσαι καταδυναστευω tyrannize πτωχοὺς πτωχος bankrupt; beggarly καὶ και and; even καταπατοῦσαι καταπατεω trample πένητας πενης poor αἱ ο the λέγουσαι λεγω tell; declare τοῖς ο the κυρίοις κυριος lord; master αὐτῶν αυτος he; him ἐπίδοτε επιδιδωμι give to; give in ἡμῖν ημιν us ὅπως οπως that way; how πίωμεν πινω drink 4:1 שִׁמְע֞וּ šimʕˈû שׁמע hear הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this פָּרֹ֤ות pārˈôṯ פָּרָה cow הַ ha הַ the בָּשָׁן֙ bbāšˌān בָּשָׁן Bashan אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria הָ hā הַ the עֹשְׁקֹ֣ות ʕōšᵊqˈôṯ עשׁק oppress דַּלִּ֔ים dallˈîm דַּל poor הָ hā הַ the רֹצְצֹ֖ות rōṣᵊṣˌôṯ רצץ crush אֶבְיֹונִ֑ים ʔevyônˈîm אֶבְיֹון poor הָ hā הַ the אֹמְרֹ֥ת ʔōmᵊrˌōṯ אמר say לַ la לְ to אֲדֹֽנֵיהֶ֖ם ʔᵃḏˈōnêhˌem אָדֹון lord הָבִ֥יאָה hāvˌîʔā בוא come וְ wᵊ וְ and נִשְׁתֶּֽה׃ ništˈeh שׁתה drink 4:1. audite verbum hoc vaccae pingues quae estis in monte Samariae quae calumniam facitis egenis et confringitis pauperes quae dicitis dominis vestris adferte et bibemusHear this word, ye fat kine that are in the mountains of Samaria: you that oppress the needy, and crush the poor: that say to your masters: Bring, and we will drink. 1. Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say unto their lords, Bring, and let us drink. 4:1. Listen to this word, you fat cows that are on the mountain of Samaria, you who make false accusations against the destitute and crush the poor, who say to your nobles, “Bring, and we will drink.” Hear this word, ye kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink: 4:1 Слушайте слово сие, телицы Васанские, которые на горе Самарийской, вы, притесняющие бедных, угнетающие нищих, говорящие господам своим: <<подавай, и мы будем пить!>> 4:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log τοῦτον ουτος this; he δαμάλεις δαμαλις heifer τῆς ο the Βασανίτιδος βασανιτις the ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῆς ο the Σαμαρείας σαμαρεια Samareia; Samaria αἱ ο the καταδυναστεύουσαι καταδυναστευω tyrannize πτωχοὺς πτωχος bankrupt; beggarly καὶ και and; even καταπατοῦσαι καταπατεω trample πένητας πενης poor αἱ ο the λέγουσαι λεγω tell; declare τοῖς ο the κυρίοις κυριος lord; master αὐτῶν αυτος he; him ἐπίδοτε επιδιδωμι give to; give in ἡμῖν ημιν us ὅπως οπως that way; how πίωμεν πινω drink 4:1 שִׁמְע֞וּ šimʕˈû שׁמע hear הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this פָּרֹ֤ות pārˈôṯ פָּרָה cow הַ ha הַ the בָּשָׁן֙ bbāšˌān בָּשָׁן Bashan אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria הָ hā הַ the עֹשְׁקֹ֣ות ʕōšᵊqˈôṯ עשׁק oppress דַּלִּ֔ים dallˈîm דַּל poor הָ hā הַ the רֹצְצֹ֖ות rōṣᵊṣˌôṯ רצץ crush אֶבְיֹונִ֑ים ʔevyônˈîm אֶבְיֹון poor הָ hā הַ the אֹמְרֹ֥ת ʔōmᵊrˌōṯ אמר say לַ la לְ to אֲדֹֽנֵיהֶ֖ם ʔᵃḏˈōnêhˌem אָדֹון lord הָבִ֥יאָה hāvˌîʔā בוא come וְ wᵊ וְ and נִשְׁתֶּֽה׃ ništˈeh שׁתה drink 4:1. audite verbum hoc vaccae pingues quae estis in monte Samariae quae calumniam facitis egenis et confringitis pauperes quae dicitis dominis vestris adferte et bibemus Hear this word, ye fat kine that are in the mountains of Samaria: you that oppress the needy, and crush the poor: that say to your masters: Bring, and we will drink. 1. Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say unto their lords, Bring, and let us drink. 4:1. Listen to this word, you fat cows that are on the mountain of Samaria, you who make false accusations against the destitute and crush the poor, who say to your nobles, “Bring, and we will drink.” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 1. Слово сие, т. е. то, что возвещает пророк далее в ст. 2-3-м. - Телицы васанские: Васан, древнее царство Ога, составлял северную часть заиорданской области, доставшуюся половине колена Манассиина (Чис ХXI:33; XXXII:33; Втор III:10-13). Васан славился своими дубами (Ис II:13; Иез XXVII:6; Зах XI:2), богатыми пастбищами и скотом (Втор XXXII:14; Иез ХХXIХ:18). В Вульг. слово васанский переводится pinguis, жирный. Телицами васанскими, как видно из дальнейшего, пророк называет богатых и знатных самарийских женщин, пользовавшихся привольной жизнью, средства для которой приобретались их мужьями путем притеснения бедных и нищих. - Говорящие господам своим: т. е. мужьям своим. Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Hear this word, ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink. 2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fish-hooks. 3 And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD. 4 Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years: 5 And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD. It is here foretold, in the name of God, that oppressors shall be humbled and idolaters shall be hardened. I. That proud oppressors shall be humbled for their oppressions: for he that does wrong shall receive according to the wrong that he has done. Now observe, 1. How their sin is described, v. 1. They are compared to the kine of Bashan, which were a breed of cattle very large and strong, especially if, though bred there, they were fed upon the mountain of Samaria, where the pastures were extraordinarily fat. Amos had been a herdsman, and he speaks in a dialect of his calling, comparing the rich and great men, that lived in luxury and wantonness, to the kine of Bashan, which were wanton and unruly, would not be kept within the bounds of their own pasture, But broke through the hedges, broke down all the fences, and trespassed upon the neighboring grounds; and not only so, but pushed and gored the smaller cattle that were not a match for them. Those that had their summer-houses upon the mountains of Samaria when they went thither for fresh air were as mischievous as the kine upon the mountains of Bashan and as injurious to those about them. (1.) They oppress the poor and needy themselves; they crush them, to squeeze something to themselves out of them. They took advantage of their poverty, and necessity, and inability to help themselves, to make them poorer and more necessitous than they were. They made use of their power as judges and magistrates for the invading of men's rights and properties, the poor not excepted; for they made no conscience of robbing even the hospital. (2.) They are in confederacy with those that do so. They say to their masters (to the masters of the poor, that abuse them and violently take from them what they have, when they ought to relieve them), "Bring, and let us drink; let us feast with you upon the gains of our oppression, and then we will protect you, and stand by you in it, and reject the appeals of the poor against you." Note, What is got by extortion is commonly made use of as provisions for the flesh, to fulfil the lusts thereof; and therefore men are tyrants to the poor because they are slaves to their appetites. Bring, and let us drink, is the language of those that crush the needy, as if the tears of the oppressed, mingled with their wine, made it drink the better. And by their associations for drinking and reveling, and an excess of riot, they strengthen their combinations for persecution and oppression, and harden the hearts of one another in it. 2. How their punishment is described, v. 2, 3. God will take them away with hooks, and their posterity with fish-hooks; he will send the Assyrian army upon them, that shall make a prey of them, shall not only enclose the body of the nation in their net, but shall angle for particular persons, and take them prisoners and captives as with hooks and fish-hooks, shall draw them out of their own land as fish are drawn out of the water, which is their element, them and their children with them, or, They in their day shall be drawn out by one victorious enemy, and their posterity in their day by another, so that by a succession of destroying judgments they shall at length be wholly extirpated. These kine of Bashan thought they could no more be drawn out with a hook and a cord than the Leviathan can, Job xli. 1, 2. But God will make them know that he has a hook for their nose and a bridle for their jaws, Isa. xxxvii. 29. The enemy shall take them away as easily as the fisherman takes away the little fish, and shall make it their sport and recreation. When the enemy has made himself master of Samaria, then, (1.) Some shall attempt to escape by flight: You shall go out at the breaches made in the wall of the city, every cow at that which is before her, to shift for her own safety, and make the best of her way; and now the unruly kine of Bashan are tamed, and are themselves crushed, as they crushed the poor and needy. Note, Those to whom God has given a good pasture, if they are wanton in it, will justly be turned out of it; and those who will not be kept within the hedge of God's precept forfeit the benefit of the hedge of God's protection, and will be forced in vain to flee through the breaches they have themselves fearfully made in that hedge. (2.) Others shall think to shelter themselves, or at least their best effects, in the palace, because it is a castle well fortified and a garrison well manned: You shall throw yourselves (so some read it), or throw them (that is, your posterity, your children, or whatever is dear to you), into the palace, where the enemy will find it ready to be seized. Note, What is got by oppression cannot long be enjoyed with satisfaction. 3. How their sentence to this punishment is ratified: The Lord God has sworn it by his holiness. He had often said it, and they regarded it not; they thought God and his prophets did but jest with them; therefore he swears it in his wrath, and what he has sworn he will not revoke. He swears by his holiness, that attribute of his which is so much his glory, and which is so much glorified in the punishment of wicked people; for, as sure as God is a holy God, those that plough iniquity and sow wickedness shall reap the same. II. That obstinate idolaters shall be hardened in their idolatries (v. 4, 5): Come to Bethel, and transgress. It is spoken ironically: "Do so; take your course; multiply your transgressions by multiplying your sacrifices, for this liketh you; but what will you do in the end hereof?" Here we see, 1. How intent they were upon the service of their idols, and how willing they were to be at cost upon them; they brought their sacrifices, and their tithes, and their free-will offerings, hoping that therein they should be accepted of God, but it was all an abomination to him. The profuseness of idolaters in the service of their false gods may shame our strait-handedness in the service of the true and living God. 2. How they mimicked God's institutions. They had their daily sacrifice at the altar of Bethel, as God had at his altar; they had their thank-offerings as God had, only they allowed leaven in them, which God had forbidden, because their priests did not like to have the bread to heavy and tasteless as it would be if it had not leaven in it, for something to ferment it. Holy bread would not serve them, unless it were pleasant bread. 3. How well pleased they were with these services themselves: This liketh you, O you children of Israel! So you love. What was their own invention they were fond of and wedded to, and thought it must be pleasing to God because it was agreeable to their own fancy. 4. How they upbraided with it: "Come to Bethel, to Gilgal; bring the sacrifices and tithes yourselves; proclaim and publish to the nation the free-offerings, pressing them to bring in abundance of such; go on in this way;" that is, (1.) "It is plain that you are resolved to do it, whatever God and conscience say to the contrary." (2.) "Your prophets shall let you alone in it, and not admonish you as they have done, for it is to no purpose. Let no man strive nor rebuke his neighbour." (3.) "Your foolish hearts shall be more and more darkened and besotted, and you shall be quite given up to these strong delusions, to believe a lie." (4.) "What will you get by it? Come to Bethel and multiply your sacrifices, and see what the better you will be, what returns you will have to your sacrifices, what stead they will stand you in in the day of distress. You shall be ashamed of Bethel your confidence," Jer. xlviii. 13. (5.) "Come, and transgress, come, and multiply your transgression, that you may fill up the measure of your iniquity and be ripened for ruin." Thus Christ said to Judas, What thou doest do quickly; and to the Jews, Fill you up the measure of your fathers, Matt. xxiii. 32. Adam Clarke: Commentary on the Bible - 1831 4:1: Hear this word, ye kine of Bashan - Such an address was quite natural from the herdsman of Tekoa. Bashan was famous for the fertility of its soil, and its flocks and herds; and the prophet here represents the iniquitous, opulent, idle, lazy drones, whether men or women, under the idea of fatted bullocks, which were shortly to be led out to the slaughter. Albert Barnes: Notes on the Bible - 1834 4:1: Hear ye this, ye kine of Bashan - The pastures of Bashan were very rich, and it had its name probably from its richness of soil . The Batanea of later times was a province only of the kingdom of Bashan, which, with half of Gilead, was given to the half tribe of Manasseh. For the Bashan of Og included Golan Deu 4:43, (the capital of the subsequent Gaulonitis, now Jaulan) Beeshterah Jos 21:27, (or Ashtaroth) Ch1 6:71, very probably Bostra (see ab. on Ch1 1:12), and Elrei Deu 1:4, in Hauran or Auranitis; the one on its southern border, the other perhaps on its northern boundary toward Trachonitis . Its eastern extremity at Salkah Deu 3:10; Jos 13:11, (Sulkhad) is the southern point of Batanea (now Bathaniyyeh); Argob, or Trachonitis , (the Lejah) was its north eastern fence. Westward it reached to Mount Hermon Deu 3:8; Jos 12:5; Jos 13:11; Ch1 5:23. It included the subsequent divisions, Gaulonitis, Auranitis, Batanea, and Trachonitis. Of these the mountain range on the northwest of Jaulan is still "everywhere clothed with oak-forests." The Ard-el-Bathanyeh , "the country of Batanea or Bashan, is not surpassed in that land for beauty of its scenery, the richness of its pastures, and the extent of its oak forests." "The Arabs of the desert still pasture their flocks on the luxuriant herbage of the Jaulan" . Its pastures are spoken of by Micah Mic 7:14 and Jeremiah Jer 50:19. The animals fed there were among the strongest and fattest Deu 32:14. Hence, the male animals became a proverb for the mighty on the earth Exo 39:18, the bulls furnished a type for fierce, unfeeling, enemies Psa 22:12. Amos however, speaks of "kine;" not, as David, of "bulls." He upbraids them not for fierceness, but for a more delicate and wanton unfeelingness, the fruit of luxury, fullness of bread, a life of sense, which destroy all tenderness, dull the mind, "banker out the wits," deaden the spiritual sense. The female name, "kine," may equally brand the luxury and effeminacy of the rich men, or the cruelty of the rich women, of Samaria. He addresses these "kine" in both sexes, both male and female . The reproachful name was then probably intended to shame both; men, who laid aside their manliness in the delicacy of luxury; or ladies, who put off the tenderness of womanhood by oppression. The character of the oppression was the same in both cases. It was done, not directly by those who Rev_elled in its fruits, but through the seduction of one who had authority over them. To the ladies of Samaria, "their lord" was their husband, as the husband is so called; to the nobles of Samaria, he was their king, who supplied their extravagances and debaucheries by grants, extorted from the poor. Which oppress - Literally, "the oppressing!" The word expresses that they habitually oppressed and crushed the poor. They did it not directly; perhaps they did not know that it was done; they sought only, that their own thirst for luxury and self-indulgence should be gratified, and knew not, (as those at ease often know not now,) that their luxuries are continually watered by the tears of the poor, tears shed, almost unknown except by the Maker of both. But He counts willful ignorance no excuse. "He who doth through another, doth it himself," said the pagan proverb. God says, they did "oppress," were "continually oppressing, those in low estate," and "crushing the poor" (a word is used expressing the vehemence with which they "crushed" them.) They "crushed" them, only through the continual demand of pleasures of sense, reckless how they were procured; "bring and let us drink." They invite their husband or lord to joint self-indulgence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:1: ye kine: By the "kine of Bashan," some understand the proud, luxurious matrons of Israel; but it is probable the prophet speaks catachrestically, and means the wealthy, effeminate, and profligate rulers and nobles of Samaria. Deu 32:14, Deu 32:15; Psa 22:12; Jer 50:11, Jer 50:27; Eze 39:18 the mountain: Amo 6:1; Kg1 16:24 which oppress: Amo 2:6, Amo 2:7, Amo 3:9, Amo 3:10, Amo 5:11, Amo 8:4-6; Exo 22:21-25; Deu 15:9-11; Psa 12:5, Psa 140:12; Pro 22:22, Pro 22:23, Pro 23:10, Pro 23:11; Ecc 4:1, Ecc 5:8; Isa 1:17-24, Isa 5:8, Isa 58:6; Jer 5:26-29, Jer 6:6, Jer 7:6; Eze 22:7, Eze 22:12, Eze 22:27, Eze 22:29; Mic 2:1-3, Mic 3:1-3; Zac 7:10, Zac 7:11; Mal 3:5; Jam 5:1-6 crush: Deu 28:33; Job 20:19 *marg. Jer 51:34 Bring: Amo 2:8; Joe 3:3 Carl Friedrich Keil and Franz Delitzsch 4:1 "Hear this word, ye cows of Bashan, that are upon the mountain of Samaria, that oppress there the humble and crush the poor, that say to their lords, Bring hither, that we may drink. Amos 4:2. The Lord Jehovah hath sworn by His holiness: behold, days come upon you, that they drag you away with hooks, and your last one with fish-hooks. Amos 4:3. And ye will go out through breaches in the wall, every one before him, and be cast away to Harmon, is the saying of Jehovah." The commencement of this chapter is closely connected, so far as the contents are concerned, with the chapter immediately preceding. The prophet having there predicted, that when the kingdom was conquered by its enemies, the voluptuous grandees would perish, with the exception of a very few who would hardly succeed in saving their lives, turns now to the voluptuous women of Samaria, to predict in their case a shameful transportation into exile. The introduction, "Hear this word," does not point therefore to a new prophecy, but simply to a fresh stage in the prophecy, so that we cannot even agree with Ewald in taking Amos 4:1-3 as the conclusion of the previous prophecy (Amos 3:1-15). The cows of Bashan are well-fed, fat cows, βόες εὔτροφοι, vaccae pingues (Symm., Jer.), as Bashan had fat pastures, and for that reason the tribes that were richest in flocks and herds had asked for it as their inheritance (Numbers 32). The fuller definitions which follow show very clearly that by the cows of Bashan, Amos meant the rich, voluptuous, and violent inhabitants of Samaria. It is doubtful, however, whether he meant the rich and wanton wives of the great, as most of the modern commentators follow Theodor., Theodoret, and others, in assuming; or "the rulers of Israel, and all the leading men of the ten tribes, who spent their time in pleasure and robbery" (Jerome); or "those rich, luxurious, and lascivious inhabitants of the palace of whom he had spoken in Amos 3:9-10" (Maurer), as the Chald., Luther, Calvin, and others suppose, and whom he calls cows, not oxen, to denote their effeminacy and their unbridled licentiousness. In support of the latter opinion we might adduce not only Hos 10:11, where Ephraim is compared to a young heifer, but also the circumstance that from Amos 3:4 onwards the prophecy refers to the Israelites as a whole. But neither of these arguments proves very much. The simile in Hos 10:11 applies to Ephraim as a kingdom of people, and the natural personification as a woman prepares the way for the comparison to an ‛eglâh; whereas voluptuous and tyrannical grandees would be more likely to be compared to the bulls of Bashan (Ps 22:13). And so, again, the transition in Hos 10:4 to the Israelites as a whole furnishes no help in determining more precisely who are addressed in Hos 10:1-3. By the cows of Bashan, therefore, we understand the voluptuous women of Samaria, after the analogy of Is 3:16. and Is 32:9-13, more especially because it is only by forcing the last clause of Is 32:1 that it can be understood as referring to men. שׁמעוּ for שׁמענה, because the verb stands first (compare Is 32:11). The mountain of Samaria is mentioned in the place of the city built upon the mountain (see at Amos 3:9). The sin of these women consisted in the tyrannical oppression of the poor, whilst they asked their lords, i.e., their husbands, to procure them the means of debauchery. For עשׁק and רצץ, compare Deut 28:33 and 1Kings 12:3-4, where the two words are already connected. הביאה stands in the singular, because every wife speaks in this way to her husband. The announcement of the punishment for such conduct is introduced with a solemn oath, to make an impression, if possible, upon the hardened hearts. Jehovah swears by His holiness, i.e., as the Holy One, who cannot tolerate unrighteousness. כּי (for) before הנּה introduces the oath. Hitzig takes ונשּׂא as a niphal, as in the similar formula in 4Kings 20:17; but he takes it as a passive used impersonally with an accusative, after Gen 35:26 and other passages (though not Ex 13:7). But as נשּׂא unquestionably occurs as a piel in 3Kings 9:11, it is more natural to take the same form as a piel in this instance also, and whilst interpreting it impersonally, to think of the enemy as understood. Tsinnōth = tsinnı̄m, Prov 22:5; Job 5:5, צנּה = צּן, thorns, hence hooks; so also sı̄rōth = sı̄rı̄m, thorns, Is 34:13; Hos 2:8. Dūgâh, fishery; hence sı̄rōth dūgâh, fish-hooks. 'Achărı̄th does not mean posterity, or the young brood that has grown up under the instruction and example of the parents (Hitzig), but simply "the end," the opposite of rē'shı̄th, the beginning. It is "end," however, in different senses. Here it signifies the remnant (Chaldee), i.e., those who remain and are not dragged away with tsinnōth; so that the thought expressed is "all, even to the very last" (compare Hengstenberg, Christology, i. p. 368). אחריתכן has a feminine suffix, whereas masculine suffixes were used before (אתכם, עליכם); the universal gender, out of which the feminine was first formed. The figure is not taken from animals, into whose noses hooks and rings are inserted to tame them, or from large fishes that are let down into the water again by nose-hooks; for the technical terms applied to these hooks are חח, חוח, and חכּה (cf. Ezek 29:4; Job 41:1-2); but from the catching of fishes, that are drawn out of the fish-pond with hooks. Thus shall the voluptuous, wanton women be violently torn away or carried off from the midst of the superfluity and debauchery in which they lived as in their proper element. פּרצים תּצאנה, to go out of rents in the wall, יצא being construed, as it frequently is, with the accusative of the place; we should say, "though rents in the wall," i.e., through breaches made in the wall at the taking of the city, not out at the gates, because they had been destroyed or choked up with rubbish at the storming of the city. "Every one before her," i.e., without looking round to the right or to the left (cf. Josh 6:5, Josh 6:20). The words והשּׁלכתּנה ההרמונה are difficult, on account of the ἁπ. λεγ. ההרמונה, and have not yet been satisfactorily explained. The form השׁלכתּנה for השׁלכתּן is probably chosen simply for the purpose of obtaining a resemblance in sound to תּצאנה, and is sustained by אתּנה for אתּן in Gen 31:6 and Ezek 13:11. השׁליך is applied to thrusting into exile, as in Deut 29:27. The ἁπ. λεγ. ההרמונה with ה htiw loc. appears to indicate the place to which they were to be carried away or cast out. But the hiphil השׁלכתּנה does not suit this, and consequently nearly all the earlier translators have rendered it as a passive, ἀποῤῥι-φήσεσθε (lxx), projiciemini (Jerome); so also the Syr. and Chald. ויגלון יתהון, "men will carry them away captive." One Hebrew codex actually gives the hophal. And to this reading we must adhere; for the hiphil furnishes no sense at all, since the intransitive or reflective meaning, to plunge, or cast one's self, cannot be sustained, and is not supported at all by the passages quoted by Hitzig, viz., 4Kings 10:25 and Job 27:22; and still less does haharmōnâh denote the object cast away by the women when they go into captivity. (Note: The Masoretic pointing probably originated in the idea that harmōnâh, corresponding to the talmudic harmânâ', signifies royal power or dominion, and so Rashi interprets it: "ye will cast away the authority, i.e., the almost regal authority, or that pride and arrogance with which you bear yourselves to-day" (Ros.). This explanation would be admissible, if it were not that the use of a word which never occurs again in the old Hebrew for a thing so frequently mentioned in the Old Testament, rendered it very improbable. At any rate, it is more admissible than the different conjectures of the most recent commentators. Thus Hitzig, for example (Comm. ed. 3), would resolve haharmōnâh into hâhâr and mōnâh = meōnâh ("and ye will plunge headlong to the mountain as a place of refuge"). The objections to this are, (1) that hishlı̄kh does not mean to plunge headlong; (2) the improbability of meōnâh being contracted into mōnâh, when Amos has meōnâh in Amos 3:4; and lastly, the fact that meōnâh means simply a dwelling, not a place of refuge. Ewald would read hâhâr rimmōnâh after the lxx, and renders it, "ye will cast Rimmonah to the mountain," understanding by Rimmonah a female deity of the Syrians. But antiquity knows nothing of any such female deity; and from the reference to a deity called Rimmon in 4Kings 5:18, you cannot possibly infer the existence of a goddess Rimmonah. The explanation given by Schlottmann (Hiob, p. 132) and Paul Btticher (Rudimenta mythologiae semit. 1848, p. 10) - namely, that harmōnâh as the Phoenician goddess Chusarthis, called by the Greeks Ἁρμονία - is still more untenable, since Ἁρμονία is no more derived from the talmudic harmân than this is from the Sanscrit pramāna (Btticher, l.c. p. 40); on the contrary, harmân signifies loftiness, from the Semitic root הרם, to be high, and it cannot be shown that there was a goddess called Harman or Harmonia in the Phoenician worship. Lastly, the fanciful idea of Btticher, that harmōnâh is contracted from hâhar rimmōnâh, and that the meaning is, "and then ye throw, i.e., remove, the mountain (your Samaria) to Rimmon, that ancient place of refuge for expelled tribes" (Judg 20:45.), needs no refutation.) The literal meaning of harmōnâh or harmōn still remains uncertain. According to the etymology of הרם, to be high, it apparently denotes a high land: at the same time, it can neither be taken as an appellative, as Hesselberg and Maurer suppose, "the high land;" nor in the sense of 'armōn, a citadel or palace, as Kimchi and Gesenius maintain. The former interpretation is open to the objection, that we cannot possibly imagine why Amos should have formed a word of his own, and one which never occurs again in the Hebrew language, to express the simple idea of a mountain or high land; and the second to this objection, that "the citadel" would require something to designate it as a citadel or fortress in the land of the enemy. The unusual word certainly points to the name of a land or district, though we have no means of determining it more precisely. (Note: Even the early translators have simply rendered haharmōnâh according to the most uncertain conjectures. Thus lxx, εἰς τὸὄρος τὸ Ῥομμάν (al. Ῥεμμάν); Aq., mons Armona; Theod., mons Mona; the Quinta: excelsus mons (according to Jerome); and Theodoret attributes to Theodot. ὑψηλὸν ὄρος. The Chaldee paraphrases it thus: להלאה מן טוּרי הרמיני, "far beyond the mountains of Armenia." Symmachus also had Armenia, according to the statement of Theodoret and Jerome. But this explanation is probably merely an inference drawn from 4Kings 17:23, and cannot be justified, as Bochart supposes, on the ground that mōnâh or mōn is identical with minnı̄.) Geneva 1599 4:1 Hear this word, ye (a) kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, (b) Bring, and let us drink. (a) Thus he calls the princes and governors, who being overwhelmed with the great abundance of God's benefits, forgot God, and therefore he calls them by the name of beasts and not of men. (b) They encourage those who have authority over the people to oppress them, so that they may have profit by it. John Gill 4:1 Hear this word, ye kine of Bashan,.... Or "cows of Bashan" (n); a country beyond Jordan, inhabited by the tribes of Gad and Reuben, and the half tribe of Manasseh, very fruitful of pasturage, and where abundance of fat cattle were brought up; to whom persons of distinction, and of the first rank, are here compared. Aben Ezra, Jarchi, and Kimchi, interpret them of the wives of the king, princes, ministers of state, and great men; and so it may be thought that Amos, a herdsman, in his rustic manner, compliments the court ladies with this epithet, for their plumpness, wantonness, and petulancy. Though it may be the princes and great men themselves may be rather intended, and be so called for their effeminacy, and perhaps with some regard to the calves they worshipped; and chiefly because being fat and flourishing, and abounding with wealth and riches, they became wanton and mischievous; like fat cattle, broke down their fences, and would be under no restraint of the laws of God and man; entered into their neighbours' fields, seized on their property, and spoiled them of it. So the Targum paraphrases it, "ye rich of substance.'' In like manner the principal men among the Jews, in the times of Christ, are called bulls of Bashan, Ps 22:12; that are in the mountains of Samaria; like cattle grazing on a mountain; the metaphor is still continued: Samaria was the principal city of Ephraim, the metropolis of the ten tribes, Is 7:9; situated on a mountain; Mr. Maundrell (o) says, upon a long mount, of an oval figure, having first a fruitful valley, and then a ring of hills running about it. Here the kings of Israel had their palace, and kept their court, and where their princes and nobles resided. Ahab is said to be king of Samaria, 3Kings 21:1; which oppress the poor, which crush the needy; by laying heavy taxes upon them; exacting more of them than they are able to pay; lessening their wages for work done, or withholding it from them; or by taking from them that little they have, and so reducing them to the utmost extremity, and refusing to do them justice in courts of judicature: which say to their masters, bring, and let us drink; Kimchi, who interprets these words of the wives of great men, supposes their husbands are here addressed, who are, and acknowledged to be, their masters or lords; see 1Pet 3:6; whom they call upon to bring them money taken from the poor, or for which they have sold them, that they may have wherewith to eat and drink, fare sumptuously, and live in a grand manner, feasting themselves and their visitors: or these are the words of inferior officers to superior ones, desiring they might have leave to pillage the poor, that so they might live in a more gay and splendid manner, and in rioting and drunkenness, in chambering and wantonness. So the Targum, "give us power, that we may spoil it.'' Or rather these words are directed to the masters of the poor, who had power over them, had them in their clutches, in whose debt they were; or they had something against them, and therefore these corrupt judges, and wicked magistrates, desire they might be brought before them; who for a bribe would give the cause against them, right or wrong, so long as they got something to feast themselves with; or they are spoken by the rich, to the masters of the poor, to whom they had sold them, to bring them the purchase money, that they might indulge and gratify their sensual appetites; see Amos 2:6. (n) "vaccae Basan", Pagninus, Montanus, Junius & Tremellius, Piscator, Vatablus, Drusius, Mercerus, Grotius, Cocceius. (o) Journey from Aleppo to Jerusalem, p. 59. Ed. 7. John Wesley 4:1 Kine of Bashan - So Amos compares the mighty, wanton, and oppressive rulers of Israel, to those full - fed, strong, and wanton beasts which in the herds did push at, hurt, and disturb the weaker cattle. Robert Jamieson, A. R. Fausset and David Brown 4:1 DENUNCIATION OF ISRAEL'S NOBLES FOR OPPRESSION; AND OF THE WHOLE NATION FOR IDOLATRY; AND FOR THEIR BEING UNREFORMED EVEN BY GOD'S JUDGMENTS: THEREFORE THEY MUST PREPARE FOR THE LAST AND WORST JUDGMENT OF ALL. (Amos 4:1-13) kine of Bashan--fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for (Deut 32:14; Ps 22:12; Ezek 39:18). Figurative for those luxurious nobles mentioned, Amos 3:9-10, Amos 3:12, Amos 3:15. The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant. say to their masters--that is to their king, with whom the princes indulged in potations (Hos 7:5), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.
4:24:2: Երդնո՛ւ Տէր ՚ի սրբութիւնս իւր. եթէ ահա աւուրք եկեսցեն ՚ի վերայ ձեր, եւ առցեն զձեզ զինուք, եւ զդոսա որ ընդ ձեզդ են արկցեն ՚ի սա՛նս ջեռուցեալս։ 2 Տէրը երդւում է իր սրբութեամբ,որ ահա օրեր պիտի գան ձեզ վրայ,եւ ձեզ զէնքով[67] պիտի քշեն,եւ նրանց, որ ձեզ հետ են,պիտի նետեն եռացած կաթսաների մէջ: [67] 67. Եբրայերէնում՝ կարթերով: 2 Տէր Եհովան իր սրբութիւնովը երդում ըրաւ, Թէ՝ ահա ձեր վրայ օրեր պիտի գան, Երբ ձեզ կարթերով պիտի վերցնեն Ու ձեր սերունդը՝ ձուկի կարթերով։ Երդնու ^[47]Տէր ի սրբութիւնս իւր, եթէ` Ահա աւուրք եկեսցեն ի վերայ ձեր, եւ ^[48]առցեն զձեզ զինուք, եւ զդոսա որ ընդ ձեզդ են արկցեն ի սանս ջեռուցեալս: 4:2: Երդնո՛ւ Տէր ՚ի սրբութիւնս իւր. եթէ ահա աւուրք եկեսցեն ՚ի վերայ ձեր, եւ առցեն զձեզ զինուք, եւ զդոսա որ ընդ ձեզդ են արկցեն ՚ի սա՛նս ջեռուցեալս։ 2 Տէրը երդւում է իր սրբութեամբ,որ ահա օրեր պիտի գան ձեզ վրայ,եւ ձեզ զէնքով[67] պիտի քշեն,եւ նրանց, որ ձեզ հետ են,պիտի նետեն եռացած կաթսաների մէջ: [67] 67. Եբրայերէնում՝ կարթերով: 2 Տէր Եհովան իր սրբութիւնովը երդում ըրաւ, Թէ՝ ահա ձեր վրայ օրեր պիտի գան, Երբ ձեզ կարթերով պիտի վերցնեն Ու ձեր սերունդը՝ ձուկի կարթերով։ zohrab-1805▾ eastern-1994▾ western am▾	4:24:2 Клялся Господь Бог святостью Своею, что вот, придут на вас дни, когда повлекут вас крюками и остальных ваших удами. 4:2 ὀμνύει ομνυω swear κύριος κυριος lord; master κατὰ κατα down; by τῶν ο the ἁγίων αγιος holy αὐτοῦ αυτος he; him διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even λήμψονται λαμβανω take; get ὑμᾶς υμας you ἐν εν in ὅπλοις οπλον armament; weapon καὶ και and; even τοὺς ο the μεθ᾿ μετα with; amid ὑμῶν υμων your εἰς εις into; for λέβητας λεβης inject; cast in ἔμπυροι εμπυρος pestilence; pest 4:2 נִשְׁבַּ֨ע nišbˌaʕ שׁבע swear אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH בְּ bᵊ בְּ in קָדְשֹׁ֔ו qoḏšˈô קֹדֶשׁ holiness כִּ֛י kˈî כִּי that הִנֵּ֥ה hinnˌē הִנֵּה behold יָמִ֖ים yāmˌîm יֹום day בָּאִ֣ים bāʔˈîm בוא come עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon וְ wᵊ וְ and נִשָּׂ֤א niśśˈā נשׂא lift אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בְּ bᵊ בְּ in צִנֹּ֔ות ṣinnˈôṯ צֵן [uncertain] וְ wᵊ וְ and אַחֲרִיתְכֶ֖ן ʔaḥᵃrîṯᵊḵˌen אַחֲרִית end בְּ bᵊ בְּ in סִירֹ֥ות sîrˌôṯ סִירָה hook דּוּגָֽה׃ dûḡˈā דּוּגָה fishery 4:2. iuravit Dominus Deus in sancto suo quia ecce dies venient super vos et levabunt vos in contis et reliquias vestras in ollis ferventibusThe Lord God hath sworn by his holiness, that lo, the days shall come upon you, when they shall lift you up on pikes, and what shall remain of you in boiling pots. 2. The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that they shall take you away with hooks, and your residue with fish hooks. 4:2. The Lord God has sworn in his holiness: behold, the days that will overcome you and that will impale you on poles, and that will place what remains of you in boiling pots. The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks: 4:2 Клялся Господь Бог святостью Своею, что вот, придут на вас дни, когда повлекут вас крюками и остальных ваших удами. 4:2 ὀμνύει ομνυω swear κύριος κυριος lord; master κατὰ κατα down; by τῶν ο the ἁγίων αγιος holy αὐτοῦ αυτος he; him διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go ἐφ᾿ επι in; on ὑμᾶς υμας you καὶ και and; even λήμψονται λαμβανω take; get ὑμᾶς υμας you ἐν εν in ὅπλοις οπλον armament; weapon καὶ και and; even τοὺς ο the μεθ᾿ μετα with; amid ὑμῶν υμων your εἰς εις into; for λέβητας λεβης inject; cast in ἔμπυροι εμπυρος pestilence; pest 4:2 נִשְׁבַּ֨ע nišbˌaʕ שׁבע swear אֲדֹנָ֤י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִה֙ [yᵊhwˌih] יְהוָה YHWH בְּ bᵊ בְּ in קָדְשֹׁ֔ו qoḏšˈô קֹדֶשׁ holiness כִּ֛י kˈî כִּי that הִנֵּ֥ה hinnˌē הִנֵּה behold יָמִ֖ים yāmˌîm יֹום day בָּאִ֣ים bāʔˈîm בוא come עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon וְ wᵊ וְ and נִשָּׂ֤א niśśˈā נשׂא lift אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] בְּ bᵊ בְּ in צִנֹּ֔ות ṣinnˈôṯ צֵן [uncertain] וְ wᵊ וְ and אַחֲרִיתְכֶ֖ן ʔaḥᵃrîṯᵊḵˌen אַחֲרִית end בְּ bᵊ בְּ in סִירֹ֥ות sîrˌôṯ סִירָה hook דּוּגָֽה׃ dûḡˈā דּוּגָה fishery 4:2. iuravit Dominus Deus in sancto suo quia ecce dies venient super vos et levabunt vos in contis et reliquias vestras in ollis ferventibus The Lord God hath sworn by his holiness, that lo, the days shall come upon you, when they shall lift you up on pikes, and what shall remain of you in boiling pots. 2. The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that they shall take you away with hooks, and your residue with fish hooks. 4:2. The Lord God has sworn in his holiness: behold, the days that will overcome you and that will impale you on poles, and that will place what remains of you in boiling pots. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 2. Вместо слов: клялся Господь Бог святостью своею, - у LXX kata twn agiwn autou, святыми своими, т. е. Ангелами: LXX отступили от подлинника, желая яснее передать мысль. Пророк в ст. 2: возвещает предстоящее самарийским женщинам наказание, которое будет состоять в том, что из-под развалин домов женщин повлекут крюками (bezinnoth) и удами (besiroth). Евp. zinah есть apax legom., и потому не ясно, какой инструмент оно обозначает. Акила переводит bezinnoth - en qureoiV - щитами, Феодотион, en dorasin копьями, LXX, en oploiV (слав. "во оружии"); другие переводят крюками (Синодал., Новак), сетями (Юнгеров). Евр. besiroth dugah (удами) понимается обыкновенно, как указание на уды рыбачьи. Образ рыбной ловли, как образ полного истребления, от которого никто не спасется, встречается и у других свящ. писателей (Авв I:14-15; Иер XVI:16; XII:13). Упоминаемые пророком орудия и действительно употреблялись ассириянами в их войнах. LXX производили besiroth от sir котел или горшок и перевели сл. lebhV; следующие слова dugah uperazim LXX перевели empuroi lumoi; отсюда получилось непонятное чтение слав. "ввергут в конобы подгнещаемыя огненнии губителие". - И остальных ваших, евр. veacharithchem, LXX kai touV meq' umwn, слав. "и сущих с вами": речь идет не о детях самарийских женщин (Юнгеров), так как acharith не означает "потомство", а об остатке женщин, уцелевших от первого поражения. Adam Clarke: Commentary on the Bible - 1831 4:2: He will take you away with hooks - Two modes of fishing are here alluded to: 1. Angling with rod, line, and baited hook. 2. That with the gaff, eel-spear, harpoon, or such like; the first used in catching small fish, by which the common people may be here represented; the second, for catching large fish, such as leave the sea, and come up the rivers to deposit their spawn; or such as are caught in the sea, as sharks, whales, dolphins, and even the hippopotamus, to which the more powerful and opulent inhabitants may be likened. But as the words in the text are generally feminine, it has been supposed that the prophecy is against the proud, powerful, voluptuous women. I rather think that the prophet speaks catachrestically; and means men of effeminate manners and idle lives. They are not the bulls of Bashan, but the cows; having little of the manly character remaining. Some understand the latter word as meaning a sort of basket or wicker fish-nets. Albert Barnes: Notes on the Bible - 1834 4:2: The Lord God hath sworn by His holiness - They had sinned to profane His "Holy Name" (see the note at Amo 2:7). God swears by that holiness which they had profaned in themselves on whom it was called, and which they had caused to be profaned by others. He pledges His own holiness, that He will avenge their unholiness. : "In swearing "by His holiness," God sware by Himself. For He is the supreme uncreated justice and Holiness. This justice each, in his degree, should imitate and maintain on earth, and these had sacrilegiously violated and overthrown." Days shall come (literally, are among) upon you - God's Day and eternity are ever coming. He reminds them of their continual approach. He says not only that they will certainly come, but they are ever coming. They are holding on their steady course. Each day which passes, they advance a day closer upon the sinner. People put out of their minds what "will come;" they "put far the evil day." Therefore, God so often in His notices of woe to come, (Sa1 2:31; Isa 39:6; Jer 7:32; Jer 9:25; Jer 17:14; Jer 19:6; Jer 23:5, Jer 23:7; Jer 30:3; Jer 31:27-31, Jer 31:38; Jer 33:14; Jer 48:12; Jer 49:2; Jer 51:47, Jer 51:52. (Ges.); Amo 8:11), brings to mind, that those "days are" ever "coming" ; they are not a thing which shall be only; in God's purpose, they already "are;" and with one uniform steady noiseless tread "are coming upon" the sinner. Those "days shall come upon you," heavily charged with the displeasure of God, crushing you, as ye have crushed the poor. They come doubtless, too, unexpectedly upon them, as our Lords says, "and so that day come upon you unwares." He (that is one) will take you away - In the midst of their security, they should on a sudden be taken away violently from the abode of their luxury, as the fish, when hooked, is lifted out of the water. The image pictures (see Hab 1:15; Eze 29:4-5,) their utter helplessness, the contempt in which they would be had, the ease with which they would be lifted out of the flood of pleasures in which they had immersed themselves. People can be reckless, at last, about themselves, so that their posterity escape, and they themselves survive in their offspring. Amos foretells, then, that these also should be swept away. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:2: Psa 89:35 hath sworn: Amo 6:8 he will: Isa 37:29; Jer 16:16; Eze 39:4, Eze 39:5; Hab 1:15, Hab 1:16 Geneva 1599 4:2 The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with (c) hooks, and your posterity with fishhooks. (c) He alludes to fishers, who catch fish by hooks or thorns. John Gill 4:2 The Lord God hath sworn by his holiness,.... That is, by himself, holiness being his nature, and an essential attribute of his; this is done to ascertain the truth of what is after said, and that men may be assured of the certain performance of it. Some render it, "by his holy place"; and interpret it of heaven; so Aben Ezra and Kimchi; which is not likely; see Mt 5:34. The Targum is, "the Lord God hath sworn by his word in his holiness;'' that, lo, the days shall come upon you; speedily, swiftly, and at an unawares: that he will take you away with hooks, and your posterity with fish hooks; the enemy, the king of Assyria, or God by him, would take them out of their own land, as fish out of water, out of their own element, and carry them captive into a strange land, both them and their posterity; and which should be as easily done as fish are taken with the hook, even though they were as the kine of Bashan. The word for fish hooks signifies "thorns" (p), and is by some so rendered; these perhaps being used in angling, before iron hooks were invented. The Targum is, "that people shall take you away on their shields, and your daughters in fishermen's (q) boats;'' see Jer 16:16. (p) "spinis", Mercerus, Liveleus, Drusius, Grotius. (q) So it is interpreted by R. Sol Urbin Ohel Moed, fol. 65. 2. likewise Elias says the word signifies a small ship, or a boat that is in a large ship, Tishbi, p. 59. So Vatablus interprets it, "scaphas piscatorias, sive cymbas"; and some in Munster. John Wesley 4:2 By his holiness - By himself as he is the holy God. The days - Of famine, desolation and captivity. He - God by the Assyrian army will take you, as fish are taken with the hook. Your posterity - The children of these oppressors. Robert Jamieson, A. R. Fausset and David Brown 4:2 The Lord--the same Hebrew as "masters" (Amos 4:1). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c. by his holiness--which binds Him to punish the guilty (Ps 89:35). he will take yon away--that is God by the instrumentality of the enemy. with hooks--literally, "thorns" (compare 2Chron 33:11). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (Ezek 29:4; compare Job 41:1-2; Jer 16:16; Hab 1:15). The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose (4Kings 19:28), as is to be seen in the Assyrian remains.
4:34:3: Եւ ելանիցէք մերկք միմեա՛նց դէմ ընդդէմ, եւ անկանիցիք ՚ի լերինն Ռեմանայ՝ ասէ Տէր[10498]։ [10498] Յօրինակին. Եւ ելանիցէք մերք միմեանց ընդդէմ։ 3 Դուք մերկ դուրս պիտի գաք միմեանց դէմեւ պիտի ընկնէք Ռեմանի լերան վրայ», - ասում է Տէրը: 3 Ձեզմէ իւրաքանչիւրը խրամատներէն դուրս պիտի հանուիք Ու բերդը պիտի նետուիք», կ’ըսէ Տէրը։ Եւ ելանիցէք մերկք` միմեանց դէմ ընդդէմ, եւ անկանիցիք ի լերինն Ռեմանայ``, ասէ Տէր: 4:3: Եւ ելանիցէք մերկք միմեա՛նց դէմ ընդդէմ, եւ անկանիցիք ՚ի լերինն Ռեմանայ՝ ասէ Տէր[10498]։ [10498] Յօրինակին. Եւ ելանիցէք մերք միմեանց ընդդէմ։ 3 Դուք մերկ դուրս պիտի գաք միմեանց դէմեւ պիտի ընկնէք Ռեմանի լերան վրայ», - ասում է Տէրը: 3 Ձեզմէ իւրաքանչիւրը խրամատներէն դուրս պիտի հանուիք Ու բերդը պիտի նետուիք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:34:3 И сквозь проломы стен выйдете, каждая, как случится, и бросите все убранство чертогов, говорит Господь. 4:3 καὶ και and; even ἐξενεχθήσεσθε εκφερω bring out / forth; carry out γυμναὶ γυμνος naked κατέναντι κατεναντι opposite; before ἀλλήλων αλληλων one another καὶ και and; even ἀπορριφήσεσθε απορριπτω toss away εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Ρεμμαν ρεμμαν tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God 4:3 וּ û וְ and פְרָצִ֥ים fᵊrāṣˌîm פֶּרֶץ breach תֵּצֶ֖אנָה tēṣˌenā יצא go out אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman נֶגְדָּ֑הּ neḡdˈāh נֶגֶד counterpart וְ wᵊ וְ and הִשְׁלַכְתֶּ֥נָה hišlaḵtˌenā שׁלך throw הַ ha הַ the הַרְמֹ֖ונָה harmˌônā הַרְמֹון Harmon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:3. et per aperturas exibitis altera contra alteram et proiciemini in Armon dicit DominusAnd you shall go out at the breaches one over against the other, and you shall be cast forth into Armon, saith the Lord. 3. And ye shall go out at the breaches, every one straight before her; and ye shall cast into Harmon, saith the LORD. 4:3. And you will go out through the breaches, one over another, and you will be cast out into Harmon, says the Lord. And ye shall go out at the breaches, every [cow at that which is] before her; and ye shall cast [them] into the palace, saith the LORD: 4:3 И сквозь проломы стен выйдете, каждая, как случится, и бросите все убранство чертогов, говорит Господь. 4:3 καὶ και and; even ἐξενεχθήσεσθε εκφερω bring out / forth; carry out γυμναὶ γυμνος naked κατέναντι κατεναντι opposite; before ἀλλήλων αλληλων one another καὶ και and; even ἀπορριφήσεσθε απορριπτω toss away εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount τὸ ο the Ρεμμαν ρεμμαν tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God 4:3 וּ û וְ and פְרָצִ֥ים fᵊrāṣˌîm פֶּרֶץ breach תֵּצֶ֖אנָה tēṣˌenā יצא go out אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman נֶגְדָּ֑הּ neḡdˈāh נֶגֶד counterpart וְ wᵊ וְ and הִשְׁלַכְתֶּ֥נָה hišlaḵtˌenā שׁלך throw הַ ha הַ the הַרְמֹ֖ונָה harmˌônā הַרְמֹון Harmon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:3. et per aperturas exibitis altera contra alteram et proiciemini in Armon dicit Dominus And you shall go out at the breaches one over against the other, and you shall be cast forth into Armon, saith the Lord. 3. And ye shall go out at the breaches, every one straight before her; and ye shall cast into Harmon, saith the LORD. 4:3. And you will go out through the breaches, one over another, and you will be cast out into Harmon, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. И бросите все убранство чертогов: перевод предположительный. В евр. т. рассматриваемое выражение читается: vehischlachthcnah haharmonah. В рус. т. vehischlachthenah принято за действ. форму, а haharmonah считается дополнением и переводится в значении нарицател. "убранство чертогов". Но haharmonah apax лegom., и значение его спорно. Ему придавали значения: чертог (Гезениус), место казни (Дедерлейн), гаремы (Павский). Древние переводчики и новые комментаторы обыкновенно понимают haharmonah как собств. название местности, и передают; eiV to 'oroV to Romman (LXX, слав. "в гору Ремман"), eiV Armenian (Cимм. ), Armon (блаж. Иероним), Гадад-Риммон (Гитциг, Сменд; в Гадад - Риммоне был чувственный культ Адониса), гора Гармон (Орелли), Армон (Юнгеров) и др. Но ecли понимать haharmonah в смысле названия местности, то гл. vehischlacht-henah нельзя уже будет придавать действит. значения; поэтому гл. пунктируют иначе (гофальн. фор. ) и переводят - "будете извержены". Ввиду разнообразия переводов, смысл рассматриваемого места является сомнительным; но в древних свидетельствах более оснований для того, чтобы haharmonah считать названием какой-то местности, в которую будут отведены, по слову пророка, самаринские женщины. Adam Clarke: Commentary on the Bible - 1831 4:3: And ye shall go out at the breaches - Probably the metaphor is here kept up. They shall be caught by the hooks, or by the nets; and though they may make breaches in the latter by their flouncing when caught, they shall be taken out at these very breaches; and cast, not in the palace, but into a reservoir, to be kept awhile, and afterwards be taken out to be destroyed. Samaria itself is the net; your adversaries shall besiege it, and make breaches in its walls. At those breaches ye shall endeavor to make your escape, but ye shall be caught and led into captivity, where most of you shall be destroyed. See Houbigant on this passage. Albert Barnes: Notes on the Bible - 1834 4:3: Ye shall go out through the breaches - Samaria, the place of their ease and confidence, being broken through, they should go forth one by one, "each straight before her," looking neither to the right nor to the left, as a herd of cows go one after the other through a gap in a fence. Help and hope have vanished, and they hurry pell-mell after one another, reckless and desperate, as the animals whose life of sense they had chosen. And ye shall cast them into the palace - Or, better, (since nothing has been named which they could cast) "cast yourselves." The word may describe the headlong motion of the animal, and the desperate gestures of the hopeless. They should cast themselves from palace to palace, from the palace of their luxuries to the palace of their enemies, from a self-chosen life of sensuousness to he concubines in the harem. If the rulers are still included, it was reserved for the rich and noble to become eunuchs in the palace of their Assyrian or Babylonian conquerors, as Isaiah foretold to Hezekiah Isa 39:7. It is another instance of that great law of God, "wherewithal a man sinneth, by the same shall he be tormented" (Wisdom Isa 11:16). They had lived in luxury and wantonness; in luxury and wantonness they should live, but amid the jealousies of an Eastern harem, and at the caprice of their sensual conquerors. The word however rendered, "to the palace," occurring only here, is obscure. The other most probable conjecture is, that it is a name of a country, "the mountains of Monah," that is, perhaps Armenia. This would describe accurately enough the country to which they were to be carried; "beyond Damascus; the cities of the Medes." The main sense is the same. They should be cast forth from the scene of their pleasures and oppression, to be themselves oppressed. The whole image is one, which an inspired prophet alone could use. The reproof was not from man, but from God, unveiling their sins to them in their true hideousness. Man thinks nothing of being more degraded than the brutes, so that he can hide from himself, that he is so. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:3: ye shall go: Kg2 25:4; Eze 12:5, Eze 12:12 them into the palace: or, away the things of the palace, Kg2 7:7, Kg2 7:8, Kg2 7:15; Isa 2:20, Isa 31:7; Zep 1:18; Mat 16:26 John Gill 4:3 And ye shall go out at the breaches,.... Not at the gates of the city, as they had used to do at pleasure; but at the breaches of the walls of it, made by the enemy, in order to make their escape, if possible; they who had broke down the fences of law and justice, and injured the poor and needy, shall now have the walls of their city broken down and they themselves exposed to the most imminent danger, and glad to get out of them to save their lives: every cow at that which is before her; every woman, as Jarchi and Kimchi; or every great person, compared to the kine of Bashan, shall make up as fast as he can to the breach before him, to get out; shall follow one another as quick as they can, and clamber on one another's backs, as such cattle do, to get out first; which shows the hurry and confusion they should be in, upon the taking of their city Samaria: and ye shall cast them into the palace, saith the Lord; either their children, or their substance, which they shall cast into the royal palace, or fort, or citadel, for safety. Some render it, "ye shall cast yourselves"; so Abarbinel; that is, such as could not get out at the breaches should betake themselves to the palace or fort for their security. The Targum of the whole is, "and they shall break down the wall upon you, and bring you out, gathered everyone before him, and carry you beyond the mountains of Armenia.'' And so some others, taking it to be the name of a place, render it, "ye shall be cast into Armon", or Mona; which Bochart (r) suspects to be the same with Minni, mentioned with Ararat, a mountain in Armenia, Jer 51:27. (r) Geograph. Sacr. l. 1. c. 3. col. 20. John Wesley 4:3 Ye - Kine of Bashan. Go out - Ye shall endeavour to make your escape. The breaches - Which the besieging enemy make in your walls, when Samaria is besieged. Before her - Taking the readiest way. The things - All the riches and ornaments of your palaces. Robert Jamieson, A. R. Fausset and David Brown 4:3 go out at the breaches--namely, of the city walls broken by the enemy. every cow at that which is before her--figurative for the once luxurious nobles (compare "kine of Bashan," Amos 4:1) shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another. ye shall cast them into the palace--"them," that is, "your posterity," from Amos 4:2. You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [CALVIN]. The palace, the scene of the princes riots (Amos 3:10, Amos 3:15; Amos 4:1), is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall (Ezek 12:5, Ezek 12:12). GESENIUS translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies (Amos 3:10).
4:44:4: Մտէ՛ք ՚ի Բեթէլ՝ եւ ամպարշտեցայք, եւ ՚ի Գաղգաղա յաճախեցէ՛ք ամպարշտել. եւ մատուցէ՛ք զզոհս ձեր ընդ առաւօտս, եւ յերիր աւուր զտասանորդս ձեր[10499]։ [10499] Ոսկան. ՚Ի Բեթէլ՝ եւ ամպարշտեցարո՛ւք։ 4 «Մտէ՛ք Բեթէլ, ամբարշտացէ՛ք,գնացէ՛ք Գաղգաղա եւ շատացրէ՛ք ամբարշտութիւնը,առաւօտեան մատուցեցէ՛ք ձեր զոհերըեւ երեք օրը մէկ՝ ձեր տասանորդները: 4 «Բեթէլ եկէ՛ք ու յանցանք գործեցէ՛ք, Գաղգաղայի մէջ յանցանք ընելը շատցուցէ՛ք, Ամէն առտու ձեր զոհերը Ու ամէն երեք օրը անգամ մը ձեր տասանորդները բերէ՛ք։ Մտէք ի Բեթէլ եւ ամպարշտեցայք, եւ ի Գաղգաղա յաճախեցէք ամպարշտել. եւ մատուցէք զզոհս ձեր ընդ առաւօտս, եւ յերիր աւուր զտասանորդս ձեր: 4:4: Մտէ՛ք ՚ի Բեթէլ՝ եւ ամպարշտեցայք, եւ ՚ի Գաղգաղա յաճախեցէ՛ք ամպարշտել. եւ մատուցէ՛ք զզոհս ձեր ընդ առաւօտս, եւ յերիր աւուր զտասանորդս ձեր[10499]։ [10499] Ոսկան. ՚Ի Բեթէլ՝ եւ ամպարշտեցարո՛ւք։ 4 «Մտէ՛ք Բեթէլ, ամբարշտացէ՛ք,գնացէ՛ք Գաղգաղա եւ շատացրէ՛ք ամբարշտութիւնը,առաւօտեան մատուցեցէ՛ք ձեր զոհերըեւ երեք օրը մէկ՝ ձեր տասանորդները: 4 «Բեթէլ եկէ՛ք ու յանցանք գործեցէ՛ք, Գաղգաղայի մէջ յանցանք ընելը շատցուցէ՛ք, Ամէն առտու ձեր զոհերը Ու ամէն երեք օրը անգամ մը ձեր տասանորդները բերէ՛ք։ zohrab-1805▾ eastern-1994▾ western am▾	4:44:4 Идите в Вефиль и грешите, в Галгал и умножайте преступления; приносите жертвы ваши каждое утро, десятины ваши хотя через каждые три дня. 4:4 εἰσήλθατε εισερχομαι enter; go in εἰς εις into; for Βαιθηλ βαιθηλ and; even ἠνομήσατε ανομεω and; even εἰς εις into; for Γαλγαλα γαλγαλα multiply τοῦ ο the ἀσεβῆσαι ασεβεω irreverent καὶ και and; even ἠνέγκατε φερω carry; bring εἰς εις into; for τὸ ο the πρωὶ πρωι early θυσίας θυσια immolation; sacrifice ὑμῶν υμων your εἰς εις into; for τὴν ο the τριημερίαν τριημερια the ἐπιδέκατα επιδεκατος your 4:4 בֹּ֤אוּ bˈōʔû בוא come בֵֽית־אֵל֙ vˈêṯ-ʔˌēl בֵּית אֵל Bethel וּ û וְ and פִשְׁע֔וּ fišʕˈû פשׁע rebel הַ ha הַ the גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal הַרְבּ֣וּ harbˈû רבה be many לִ li לְ to פְשֹׁ֑עַ fᵊšˈōₐʕ פשׁע rebel וְ wᵊ וְ and הָבִ֤יאוּ hāvˈîʔû בוא come לַ la לְ to † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning זִבְחֵיכֶ֔ם zivḥêḵˈem זֶבַח sacrifice לִ li לְ to שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day מַעְשְׂרֹֽתֵיכֶֽם׃ maʕśᵊrˈōṯêḵˈem מַעֲשֵׂר tenth 4:4. venite ad Bethel et impie agite ad Galgalam et multiplicate praevaricationem et offerte mane victimas vestras tribus diebus decimas vestrasCome ye to Bethel, and do wickedly: to Galgal, and multiply transgressions: and bring in the morning your victims, your tithes in three days. 4. Come to Beth-el, and transgress; to Gilgal, multiply transgression; and bring your sacrifices every morning, your tithes every three days; 4:4. Come to Bethel and behave impiously, to Gilgal and increase betrayals. And bring daybreak to your victims, your tithes in three days. Come to Beth- el, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, [and] your tithes after three years: 4:4 Идите в Вефиль и грешите, в Галгал и умножайте преступления; приносите жертвы ваши каждое утро, десятины ваши хотя через каждые три дня. 4:4 εἰσήλθατε εισερχομαι enter; go in εἰς εις into; for Βαιθηλ βαιθηλ and; even ἠνομήσατε ανομεω and; even εἰς εις into; for Γαλγαλα γαλγαλα multiply τοῦ ο the ἀσεβῆσαι ασεβεω irreverent καὶ και and; even ἠνέγκατε φερω carry; bring εἰς εις into; for τὸ ο the πρωὶ πρωι early θυσίας θυσια immolation; sacrifice ὑμῶν υμων your εἰς εις into; for τὴν ο the τριημερίαν τριημερια the ἐπιδέκατα επιδεκατος your 4:4 בֹּ֤אוּ bˈōʔû בוא come בֵֽית־אֵל֙ vˈêṯ-ʔˌēl בֵּית אֵל Bethel וּ û וְ and פִשְׁע֔וּ fišʕˈû פשׁע rebel הַ ha הַ the גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal הַרְבּ֣וּ harbˈû רבה be many לִ li לְ to פְשֹׁ֑עַ fᵊšˈōₐʕ פשׁע rebel וְ wᵊ וְ and הָבִ֤יאוּ hāvˈîʔû בוא come לַ la לְ to † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning זִבְחֵיכֶ֔ם zivḥêḵˈem זֶבַח sacrifice לִ li לְ to שְׁלֹ֥שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three יָמִ֖ים yāmˌîm יֹום day מַעְשְׂרֹֽתֵיכֶֽם׃ maʕśᵊrˈōṯêḵˈem מַעֲשֵׂר tenth 4:4. venite ad Bethel et impie agite ad Galgalam et multiplicate praevaricationem et offerte mane victimas vestras tribus diebus decimas vestras Come ye to Bethel, and do wickedly: to Galgal, and multiply transgressions: and bring in the morning your victims, your tithes in three days. 4. Come to Beth-el, and transgress; to Gilgal, multiply transgression; and bring your sacrifices every morning, your tithes every three days; 4:4. Come to Bethel and behave impiously, to Gilgal and increase betrayals. And bring daybreak to your victims, your tithes in three days. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 4. Со ст. 4: пророк обращается уже ко всему народу и указывает ему бесполезность и бессмысленность служения в Вефиле и Галгале. Речь пророка имеет иронический характер. - Приносите жертвы ваши каждое утро (laboker), - десятины ваши хотя через каждые три дня (lischloscheth jamim): labokef и lischloscheth jamim новейшие комментаторы (Велльг., Новак) понимают как указание на ту практику, которая была в Вефиле; богомольцы на другой день по приходе, утром (laboker = утром, а не каждое утро), приносили жертвы, а на третий (lischloscheth jamim = на третий день, а не "хотя через каждые три дня") отдавали десятины. Пророк как бы говорит: делайте, как вы делаете, это не принесет пользы. Другие иронический характер слов пророка видят в том, что, по обычаю, жертвы приносились только в большие годовые праздники (1: Цар I), а десятины отдавались через три года (Втор ХIV:28); пророк, таким образом, осмеивает неразумное и бесполезное усердие израильтян (Новак, Юнгеров). Adam Clarke: Commentary on the Bible - 1831 4:4: Come to Beth-el and transgress - Spoken ironically. Go on to worship your calves at Beth-el; and multiply your transgressions at Gilgal; the very place where I rolled away the reproach of your fathers, by admitting them there into my covenant by circumcision. A place that should have ever been sacred to me; but you have now desecrated it by enormous idolatries. Let your morning and evening sacrifices be offered still to your senseless gods; and continue to support your present vicious priesthood by the regular triennial tithes which should have been employed in my service; and: - Albert Barnes: Notes on the Bible - 1834 4:4: Come to Beth-el and transgress - Having foretold their captivity, the prophet tries irony. But his irony is in bidding them go on to do, what they were doing earnestly, what they were set upon doing, and would not be withdrawn from. As Micaiah in irony, until adjured in the name of God, joined Ahab's court-priests, bidding, him "go to Ramoth-Gilead" Kg1 22:15, where he was to perish; or Elijah said to the priests of Baal, "Cry aloud, for he is a god" Kg1 18:27; or our Lord, "Fill ye up then the measure of your fathers" Mat 23:32; so Amos bids them do all they did, in their divided service of God, but tells them that to multiply all such service was to multiply transgression. Yet they were diligent in their way. Their offerings were daily, as at Jerusalem; the tithes of the third year for the poor was paid, as God had ordained Deu 14:28; Deu 26:12. They were punctual in these parts of the ritual, and thought much of their punctuality. So well did they count themselves to stand with God, that there is no mention of sin offering or trespass offering. Their sacrifices were "sacrifics of thanksgiving" and "free will offerings," as if out of exuberance of devotion, such as David said that Zion would "offer," when God had been "favorable and gracious unto" her Psa 51:18-19. These things they did; they "proclaimed" and "published" them, like the hypocrites whom our Lord reproves, "sounding a trumpet before them" Mat 6:2 when they did alms; proclaiming these private offerings, as God bade proclaim the solemn assemblies. "For so ye love." They did it, because they liked it, and it cost them nothing, for which they cared. It was more than most Christians will sacrifice, two fifteenths of their yearly income, if they gave the yearly tithes, which were to be shared with the poor also. But they would not sacrifice what God, above all, required, the fundamental breach of God's law, on which their kingdom rested, "the sin which Jeroboam made Israel to sin." They did what they liked; they were pleased with it, and they had that pleasure for their only reward, as it is of all which is not done for God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:4: Come: A bitter irony and sarcasm, addressed to the idolatrous Israelites. Amo 3:14; Ecc 11:9; Eze 20:39; Joe 3:9-12; Mat 23:32, Mat 26:45; Mar 14:41 at Gilgal: Amo 5:5; Hos 4:15, Hos 9:15, Hos 12:11 and bring: Num 28:3, Num 28:4 and your: Deu 14:28, Deu 14:29, Deu 26:12 three years: Heb. three years of days Carl Friedrich Keil and Franz Delitzsch 4:4 After this threat directed against the voluptuous women of the capital, the prophecy turns again to all the people. In bitter irony, Amos tells them to go on with zeal in their idolatrous sacrifices, and to multiply their sin. But they will not keep back the divine judgment by so doing. Amos 4:4. "Go to Bethel, and sin; to Gilgal, multiply sinning; and offer your slain-offerings in the morning, your tithes every three days. Amos 4:5. And kindle praise-offerings of that which is leavened, and cry out freewill-offerings, proclaim it; for so ye love it, O sons of Israel, is the saying of the Lord, of Jehovah." "Amos here describes how zealously the people of Israel went on pilgrimage to Bethel, and Gilgal, and Beersheba, those places of sacred associations; with what superabundant diligence they offered sacrifice and paid tithes; who they would rather do too much than too little, so that they even burnt upon the altar a portion of the leavened loaves of the praise-offering, which were only intended for the sacrificial meals, although none but unleavened bread was allowed to be offered; and lastly, how in their pure zeal for multiplying the works of piety, they so completely mistook their nature, as to summon by a public proclamation to the presentation of freewill-offerings, the very peculiarity of which consisted in the fact that they had no other prompting than the will of the offerer" (v. Hofmann, Schriftbeweis, ii. 2, p. 373). The irony of the summons to maintain their worship comes out very distinctly in the words וּפשׁעוּ, and sin, or fall away from God. הגּלגּל is not a nominative absolute, "as for Gilgal," but an accusative, and בּאוּ is to be repeated from the first clause. The absence of the copula before הרבּוּ does not compel us to reject the Masoretic accentuation, and connect הגּלגּל with פּלשׁעוּ, as Hitzig does, so as to obtain the unnatural thought, "sin ye towards Gilgal." On Gilgal mentioned along with Bethel as a place of idolatrous worship (here and Amos 5:5, as in Hos 4:15; Hos 9:15, and Hos 12:12), see at Hos 4:15. Offer your slain-offerings labbōqer, for the morning, i.e., every morning, like layyōm in Jer 37:21. This is required by the parallel lishlōsheth yâmı̄m, on the three of days, i.e., every three days. זבחים ... הביאוּ does not refer to the morning sacrifice prescribed in the law (Num 28:3) - for that is always called ‛ōlâh, not zebach - but to slain sacrifices that were offered every morning, although the offering of zebhâchı̄m every morning presupposes the presentation of the daily morning burnt-offering. What is said concerning the tithe rests upon the Mosaic law of the second tithe, which was to be brought every three years (Deut 14:28; Deut 26:12; compare my Bibl. Archol. 71, Anm. 7). The two clauses, however, are not to be understood as implying that the Israelites had offered slain sacrifices every morning, and tithe every three days. Amos is speaking hyperbolically, to depict the great zeal displayed in their worship; and the thought is simply this: "If ye would offer slain sacrifices every morning, and tithe every three days, ye would only thereby increase your apostasy from the living God." The words, "kindle praise-offerings of that which is leavened," have been misinterpreted in various ways. קטּר, an inf. absol. used instead of the imperative (see Ges. 131, 4, b). According to Lev 7:12-14, the praise-offering (tōdâh) was to consist not only of unleavened cakes and pancakes with oil poured upon them, but also of cakes of leavened bread. The latter, however, were not to be placed upon the altar, but one of them was to be assigned to the priest who sprinkled the blood, and the rest to be eaten at the sacrificial meal. Amos now charges the people with having offered that which was leavened instead of unleavened cakes and pancakes, and with having burned it upon the altar, contrary to the express prohibition of the law in Lev 2:11. His words are not to be understood as signifying that, although outwardly the praise-offerings consisted of that which was unleavened, according to the command of the law, yet inwardly they were so base that they resembled unleavened cakes, inasmuch as whilst the material of the leaven was absent, the true nature of the leaven - namely, malice and wickedness - was there in all the greater quantity (Hengstenberg, Dissertations, vol. i. p. 143 translation). The meaning is rather this, that they were not content with burning upon the altar unleavened cakes made from the materials provided for the sacrifice, but that they burned some of the leavened loaves as well, in order to offer as much as possible to God. What follows answers to this: call out nedâbhōth, i.e., call out that men are to present freewill-offerings. The emphasis is laid upon קראוּ, which is therefore still further strengthened by השׁמעוּ. Their calling out nedâbhōth, i.e., their ordering freewill-offerings to be presented, was an exaggerated act of zeal, inasmuch as the sacrifices which ought to have been brought out of purely spontaneous impulse (cf. Lev 22:18.; Deut 12:6), were turned into a matter of moral compulsion, or rather of legal command. The words, "for so ye love it," show how this zeal in the worship lay at the heart of the nation. It is also evident from the whole account, that the worship in the kingdom of the ten tribes was conducted generally according to the precepts of the Mosaic law. Geneva 1599 4:4 Come to (d) Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, [and] your tithes after three (e) years: (d) He speaks this in contempt of those who resorted to those places, thinking that their great devotion and good intention was sufficient to have bound God to them. (e) Read (Deut 14:28). John Gill 4:4 Come to Bethel and transgress,.... and what follows, are ironic and sarcastic speeches, not giving liberty to sin, but in this way reproving for it: Bethel was one of the places where the calves were placed and worshipped: and here they are bid to go thither, and go on with and continue in their idolatrous worship, by which they transgressed the law of God, and mark what would be the issue of it. The sense is the same with Eccles 11:9; see Ezek 20:29; at Gilgal multiply transgression; that is, multiply acts of idolatry: Gilgal was a place where high places and altars were erected, and idols worshipped; as it had formerly been a place of religious worship of the true God, the ten tribes made use of it in the times of their apostasy for idolatrous worship; see Hos 4:15; and bring your sacrifices every morning; and offer them to your idols, as you were wont formerly to offer them unto the true God, according to the law of Moses, Ex 29:38; and your tithes after three years; the third year after the sabbatical year was the year of tithing; and after the tithe of the increase of the fruits of the earth, there was "maaser sheni", the second tithe, the same with "maaser ani", the poor's tithe, which was given to the Levite, the stranger, the fatherless; and the widow, to eat with them, Deut 14:22; and this they are sarcastically bid to observe in their idolatrous way. It is, in the Hebrew text, "after three days"; and so the Targum, "your tithes in three days;'' days being put for years, as Kimchi and Ben Melech observe. It may be rendered, "after three years of days" (s); three complete years. (s) "post tres annos dierum", Piscator. John Wesley 4:4 Come to Beth - el - A strong irony, giving them over as incorrigible. At Gilgal - Gilgal was a place where much idolatry was acted. Every morning - In the same irony God reproves their sins tho' they imitated the instituted worship at Jerusalem. Three years - God had Deut 14:28, commanded every third year that all the tithe of that year should be brought, and laid up in a publick store - house. Robert Jamieson, A. R. Fausset and David Brown 4:4 God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So Ezek 20:39. Beth-el-- (Amos 3:14). Gilgal-- (Hos 4:15; Hos 9:15; Hos 12:11). sacrifices every morning--as commanded in the law (Num 28:3-4). They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship. after three years--every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare Lev 25:20; Judg 17:10, and "the days" for the years, Joel 1:2. So a month of days is used for a full month, wanting no day to complete it (Gen 29:14, Margin; Num 11:20-21). The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year (Deut 14:28; Deut 26:12).
4:54:5: Ընթեռնոյին օրէնս արտաքոյ, եւ կոչէին խոստովանութիւնս. պատմեցէ՛ք թէ՛ զայս սիրեցին որդիքն Իսրայէլի՝ ասէ Տէր[10500]։ [10500] Ոմանք. Ընթեռնուին... թէ զայս սիրէին որդիքն։ 5 Ընթերցում էին արտաքին օրէնքները եւ հրաւիրում խոստովանութեան.յայտնեցէ՛ք, որ իսրայէլացիները սիրեցին սա», - ասում է Տէրը: 5 Շնորհակալութեան զոհը խմորեալ մատուցանեցէ՛քՈւ կամաւոր ընծաներ յայտարարեցէ՛ք ու հրատարակեցէ՛քՔանզի այսպէս սիրեցիք, ո՛վ Իսրայէլի որդիներ»,Կ’ըսէ Տէր Եհովան։ ^[49]Ընթեռնուին օրէնս արտաքոյ, եւ կոչէին խոստովանութիւնս. պատմեցէք թէ զայս սիրեցին որդիքն Իսրայելի, ասէ Տէր: 4:5: Ընթեռնոյին օրէնս արտաքոյ, եւ կոչէին խոստովանութիւնս. պատմեցէ՛ք թէ՛ զայս սիրեցին որդիքն Իսրայէլի՝ ասէ Տէր[10500]։ [10500] Ոմանք. Ընթեռնուին... թէ զայս սիրէին որդիքն։ 5 Ընթերցում էին արտաքին օրէնքները եւ հրաւիրում խոստովանութեան.յայտնեցէ՛ք, որ իսրայէլացիները սիրեցին սա», - ասում է Տէրը: 5 Շնորհակալութեան զոհը խմորեալ մատուցանեցէ՛քՈւ կամաւոր ընծաներ յայտարարեցէ՛ք ու հրատարակեցէ՛քՔանզի այսպէս սիրեցիք, ո՛վ Իսրայէլի որդիներ»,Կ’ըսէ Տէր Եհովան։ zohrab-1805▾ eastern-1994▾ western am▾	4:54:5 Приносите в жертву благодарения квасное, провозглашайте о добровольных приношениях ваших и разглашайте о них, ибо это вы любите, сыны Израилевы, говорит Господь Бог. 4:5 καὶ και and; even ἀνέγνωσαν αναγινωσκω read ἔξω εξω outside νόμον νομος.1 law καὶ και and; even ἐπεκαλέσαντο επικαλεω invoke; nickname ὁμολογίας ομολογια acknowledgment; agreement ἀπαγγείλατε απαγγελλω report ὅτι οτι since; that ταῦτα ουτος this; he ἠγάπησαν αγαπαω love οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God 4:5 וְ wᵊ וְ and קַטֵּ֤ר qaṭṭˈēr קטר smoke מֵֽ mˈē מִן from חָמֵץ֙ ḥāmˌēṣ חָמֵץ leaven תֹּודָ֔ה tôḏˈā תֹּודָה thanksgiving וְ wᵊ וְ and קִרְא֥וּ qirʔˌû קרא call נְדָבֹ֖ות nᵊḏāvˌôṯ נְדָבָה free will הַשְׁמִ֑יעוּ hašmˈîʕû שׁמע hear כִּ֣י kˈî כִּי that כֵ֤ן ḵˈēn כֵּן thus אֲהַבְתֶּם֙ ʔᵃhavtˌem אהב love בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH 4:5. et sacrificate de fermentato laudem et vocate voluntarias oblationes et adnuntiate sic enim voluistis filii Israhel dicit Dominus DeusAnd offer a sacrifice of praise with leaven: and call free offerings, and proclaim it: for so you would do, O children of Israel, saith the Lord God. 5. and offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings and publish them: for this liketh you, O ye children of Israel, saith the Lord GOD. 4:5. And offer a sacrifice of praise with leaven. And call for voluntary oblations, and announce it. For such is your will, sons of Israel, says the Lord God. And offer a sacrifice of thanksgiving with leaven, and proclaim [and] publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD: 4:5 Приносите в жертву благодарения квасное, провозглашайте о добровольных приношениях ваших и разглашайте о них, ибо это вы любите, сыны Израилевы, говорит Господь Бог. 4:5 καὶ και and; even ἀνέγνωσαν αναγινωσκω read ἔξω εξω outside νόμον νομος.1 law καὶ και and; even ἐπεκαλέσαντο επικαλεω invoke; nickname ὁμολογίας ομολογια acknowledgment; agreement ἀπαγγείλατε απαγγελλω report ὅτι οτι since; that ταῦτα ουτος this; he ἠγάπησαν αγαπαω love οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God 4:5 וְ wᵊ וְ and קַטֵּ֤ר qaṭṭˈēr קטר smoke מֵֽ mˈē מִן from חָמֵץ֙ ḥāmˌēṣ חָמֵץ leaven תֹּודָ֔ה tôḏˈā תֹּודָה thanksgiving וְ wᵊ וְ and קִרְא֥וּ qirʔˌû קרא call נְדָבֹ֖ות nᵊḏāvˌôṯ נְדָבָה free will הַשְׁמִ֑יעוּ hašmˈîʕû שׁמע hear כִּ֣י kˈî כִּי that כֵ֤ן ḵˈēn כֵּן thus אֲהַבְתֶּם֙ ʔᵃhavtˌem אהב love בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ [yᵊhwˈih] יְהוָה YHWH 4:5. et sacrificate de fermentato laudem et vocate voluntarias oblationes et adnuntiate sic enim voluistis filii Israhel dicit Dominus Deus And offer a sacrifice of praise with leaven: and call free offerings, and proclaim it: for so you would do, O children of Israel, saith the Lord God. 5. and offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings and publish them: for this liketh you, O ye children of Israel, saith the Lord GOD. 4:5. And offer a sacrifice of praise with leaven. And call for voluntary oblations, and announce it. For such is your will, sons of Israel, says the Lord God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 5. Приносите в жертву благодарения квасное, в евр. vekatter mechamez thodah, сожигайте от квасного жертву благодарения. По закону (Лев VII:12) в жертву благодарности приносился пресный хлеб; хотя к нему, по Лев VII:13, присоединялся и квасный хлеб, но последний назначался не для жертвенника. Поэтому не вполне ясно приглашение пророка сожигать квасное. Выдерживая иронический тон речи пророка, некоторые комментаторы (Харпер) усматривают в его словах приглашение израильтянам проявить их ревность о богослужении каким-нибудь необыкновенным, экстраординарным способом - (= сожигайте хоть квасное). LXX по-видимому евр. vekatter приняли за vekaru (оn, kara читать), mechamez, прочитали как bachuz и перевели - exw (вне), а слово thodah (жертвы благодарности) приняли за thorah (закон); отсюда в слав. т.: "и прочтоша извне закон". Уклонение LXX, и трудность согласования 5: ст. с Лев VII:12: заставляет Гоонакера предполагать в стихе порчу текста, и начало стиха он передает: "провозглашайте (vekiru bachuz) жертву благодарности". Adam Clarke: Commentary on the Bible - 1831 4:5: Over a sacrifice of thanksgiving - To the senseless metal, and the unfeeling stock and stone images, from which ye never did, and never could receive any help. Proceed yet farther, and bring free-will offerings; testify superabundant gratitude to your wooden and metallic gods, to whom ye are under such immense imaginary obligations! Proclaim and publish these offerings, and set forth the perfections of the objects of your worship; and see what they can do for you, when I, Jehovah, shall send drought, and blasting, and famine, and pestilence, and the sword among you. Albert Barnes: Notes on the Bible - 1834 4:5: And offer a sacrifice of thanksgiving with leaven - But amid this boastful service, all was self-will. In little or great, the calf-worship at Bethel, or the use of leaven in the sacrifice, they did as they willed. The prophet seems to have joined purposely the fundamental change, by which Jeroboam substituted the worship of nature for its God, and a minute alteration of the ritual, to show that one and the same temper, self-will, reigned in all, dictated all they did. The use of leaven in the things sacrificed was forbidden, out of a symbolic reason, that is, not in itself, but as representing something else. The Eastern leaven, like that used in France, consisting of what is sour, had the idea of decay and corruption connected with it. Hence, it was unfit to be offered to God. For whatever was the object of any sacrifice, whether of atonement or thanksgiving, perfection in its kind was essential to the idea of offering. Hence, it was expressly forbidden. "No meat offering, which ye shall bring unto the Lord, shall be made with leaven, for ye shall burn no leaven in an offering of the Lord made by fire" (Lev 2:11; add. Lev 6:17). At other times it is expressly commanded, that "unleavened bread" should be used. In two cases only, in which the offering was not to be burned, were offerings to be made of leavened bread: (1) the two loaves of first-fruits at Pentecost Lev 23:17, and (2) an offering with which the thank offering was accompanied, and which was to be the priest's Lev 7:13-14. The special meat offering of the thank offering was to be without leaven Lev 7:12. To "offer a sacrifice of thanksgiving with leaven" was a direct infringement of God's appointment. It proceeded from the same frame of mind, as the breach of the greatest. Self-will was their only rule. What they willed, they kept; and what they willed, they brake. Amos bids them then go on, as they did in their willfulness, breaking God's commands of set purpose, and keeping them by accident. Rup.: "This is a most grave mode of speaking, whereby He now saith, 'Come and do so and so, and He Himself who saith this, hateth those same deeds of theirs. He so speaketh, not as willing, but as abandoning not as inviting, but as expelling; not in exhortation but in indignation. He subjoins then, (as the case required,) 'for so ye loved.' As if He said, 'I therefore say, 'come to Bethel' where is your god, your calf, because 'so ye loved,' and hitherto ye have come. I therefore say, 'transgress,' because ye do transgress, and ye will to transgress. I say, 'come to Gilgal,' where were idols (Jdg 3:19, English margin) long before Jeroboam's calves, because ye come and ye will to come. I say, 'multiply transgressions,' because ye do multiply it, and yet will to multiply it. I say, 'bring your sacrifices,' because ye offer them and ye will to offer them, to whom ye ought not. I say, 'offer a sacrifice of thanksgiving with leaven,' because ye so do, and ye will do it, leavened as ye are with 'the old leaven of malice and wickedness,' against the whole authority of the holy and spiritual law, which forbiddeth to offer in sacrifice anything leavened. This pleaseth your gods, that ye be leavened, and without 'the unleavened bread of sincerity and truth' Co1 5:8. To them then 'sacrifice the sacrifice of thanksgiving with leaven,' because to Me ye, being sinners, cannot offer a seemly sacrifice of praise. And so doing, 'proclaim and publish the free offerings,' for so ye do, and so ye will to do, honoring the sacrifices which ye offer to your calves with the same names, whereby the authority of the law nameth those which are offered unto Me; 'burnt offerings,' and 'peace offerings;' and 'proclaim' them 'with the sound of trumpet and harp, with timbrel and dancing, with strings and organ, upon the well turned cymbals and the loud cymbals' Psa 150:1-6, that so ye may be thought to have sung louder and stronger than the tribe of Judah or the house of David in the temple of the Lord, because ye are more.' All these things are said, not with the intention of one willing, but with the indignation of one forsaking, as in many other instances. As that which the same Lord said to His betrayer; 'what thou doest, do quickly' Joh 13:27. And in the Rev_elations we read, 'He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still' Rev 22:11. These things, and the rest of the like sort, are not the words of one commanding, or, of His own Will, conceding, but permitting and forsaking. 'For He was not ignorant, (Wisdom saith) (Wisdom Rev 12:10) that they were a naughty generation, and their malice was inbred, and that their cogitation never would be changed. '" Proclaim and publish the free offerings - o: "Account much of what ye offer to God, and think that ye do great things, as though ye honored God condignly, and were under no obligation to offer such gifts. The whole is said in irony. For some there are, who appreciate magnificently the gifts and services which they offer to God, and think they have attained to great perfection, as though they made an adequate return to the divine benefits, not weighing the infinite dignity of the Divine Majesty, the incomparable greatness of the divine benefits, the frailty of their own condition and the imperfection of their service. Against whom is that which the Saviour saith, 'When ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do' Luk 17:10. Hence, David saith 'all things come of Thee, and of Thine own have we given Thee.' Ch1 19:14." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:5: offer a sacrifice: Heb. offer by burning, Lev 7:12, Lev 7:13, Lev 23:17 proclaim: Lev 22:18-21; Deu 12:6, Deu 12:7; Mat 6:2 for: Psa 81:12; Mat 15:9, Mat 15:13, Mat 15:14, Mat 23:23; Rom 1:28; Th2 2:10-12 this liketh you: Heb. so ye love, Hos 9:1, Hos 9:10 Geneva 1599 4:5 And offer a sacrifice of thanksgiving (f) with leaven, and proclaim [and] publish the free offerings: for this (g) liketh you, O ye children of Israel, saith the Lord GOD. (f) As (Lev 7:13). (g) You only delight in these outward ceremonies and care for nothing else. John Gill 4:5 And offer a sacrifice of thanksgiving with leaven,.... Which some observe was contrary to the law, which forbids all leaven in a meat offering; or "burning" it in any offering, Lev 2:11; which the word (t) here used suggests was done by these idolaters, as well as eaten by them, their priests not liking to eat unleavened bread; but; though it was forbidden in the meat offering, was allowed, yea, ordered, with the sacrifice of thanksgiving, Lev 7:13. So Abarbinel understands it here, as what was according, to law, but ironically commanded to be offered to idols: and proclaim and publish the free offerings; let all know of them when you make your freewill offerings, and invite them to partake of them: for this liketh you, O ye children of Israel, saith the Lord God; or ye love to offer such sacrifices to your idols, rather than to the Lord God; preferring these to him, and delighting more in the worship of them than of him. (t) "incendendo", Munster, Tigurine version; "incendito incensum", Vatablus. John Wesley 4:5 With leaven - As all the rest of your will - worship, so this also is against the express law, Lev 2:11. However, do so at your peril, try whether it will end in good. Proclaim - Publickly persuaded your people to voluntary sacrifices. Robert Jamieson, A. R. Fausset and David Brown 4:5 offer--literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (Lev 2:1-2, Lev 2:8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (Lev 7:12-13), but not as a "meat offering" (Lev 2:11). this liketh you--that is, this is what ye like.
4:64:6: Եւ ես արկի՛ զձեւք ցաւ ատամանց յամենայն քաղաքս ձեր, եւ կարօտութիւն հացի յամենայն տեղիս ձեր. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր[10501]։ [10501] Օրինակ մի. Ցաւք ատամանց. ուր Ոսկան. ցաւս ատամանց։ 6 «Ես ձեր բոլոր քաղաքներում ատամի ցաւ պատճառեցի ձեզեւ հացի կարօտ թողեցի ձեր բոլոր բնակավայրերում,բայց դուք էլի չդարձաք դէպի ինձ», - ասում է Տէրը: 6 «Ես ալ ձեզի ձեր քաղաքներուն մէջ՝ ակռայի մաքրութիւն Ու ձեր բոլոր տեղերը հացի կարօտութիւն տուի, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ Եւ ես արկի զձեւք ^[50]ցաւ ատամանց յամենայն քաղաքս ձեր, եւ կարօտութիւն հացի յամենայն տեղիս ձեր. եւ ոչ դարձարուք առ իս, ասէ Տէր: 4:6: Եւ ես արկի՛ զձեւք ցաւ ատամանց յամենայն քաղաքս ձեր, եւ կարօտութիւն հացի յամենայն տեղիս ձեր. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր[10501]։ [10501] Օրինակ մի. Ցաւք ատամանց. ուր Ոսկան. ցաւս ատամանց։ 6 «Ես ձեր բոլոր քաղաքներում ատամի ցաւ պատճառեցի ձեզեւ հացի կարօտ թողեցի ձեր բոլոր բնակավայրերում,բայց դուք էլի չդարձաք դէպի ինձ», - ասում է Տէրը: 6 «Ես ալ ձեզի ձեր քաղաքներուն մէջ՝ ակռայի մաքրութիւն Ու ձեր բոլոր տեղերը հացի կարօտութիւն տուի, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:64:6 За то и дал Я вам голые зубы во всех городах ваших и недостаток хлеба во всех селениях ваших; но вы не обратились ко Мне, говорит Господь. 4:6 καὶ και and; even ἐγὼ εγω I δώσω διδωμι give; deposit ὑμῖν υμιν you γομφιασμὸν γομφιασμος tooth ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city ὑμῶν υμων your καὶ και and; even ἔνδειαν ενδεια bread; loaves ἐν εν in πᾶσι πας all; every τοῖς ο the τόποις τοπος place; locality ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:6 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִי֩ ʔᵃnˌî אֲנִי i נָתַ֨תִּי nāṯˌattî נתן give לָכֶ֜ם lāḵˈem לְ to נִקְיֹ֤ון niqyˈôn נִקָּיֹון innocence שִׁנַּ֨יִם֙ šinnˈayim שֵׁן tooth בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָ֣רֵיכֶ֔ם ʕˈārêḵˈem עִיר town וְ wᵊ וְ and חֹ֣סֶר ḥˈōser חֹסֶר want לֶ֔חֶם lˈeḥem לֶחֶם bread בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מְקֹומֹֽתֵיכֶ֑ם mᵊqômˈōṯêḵˈem מָקֹום place וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:6. unde et ego dedi vobis stuporem dentium in cunctis urbibus vestris et indigentiam panum in omnibus locis vestris et non estis reversi ad me dicit DominusWhereupon I also have given you dulness of teeth in all your cities, and want of bread in all your places: yet you have not returned to me, saith the Lord. 6. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. 4:6. Therefore, because of this, I have given you dull teeth in every one of your cities, and a lack of bread in all your places. And you have not been turned back towards me, says the Lord. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD: 4:6 За то и дал Я вам голые зубы во всех городах ваших и недостаток хлеба во всех селениях ваших; но вы не обратились ко Мне, говорит Господь. 4:6 καὶ και and; even ἐγὼ εγω I δώσω διδωμι give; deposit ὑμῖν υμιν you γομφιασμὸν γομφιασμος tooth ἐν εν in πάσαις πας all; every ταῖς ο the πόλεσιν πολις city ὑμῶν υμων your καὶ και and; even ἔνδειαν ενδεια bread; loaves ἐν εν in πᾶσι πας all; every τοῖς ο the τόποις τοπος place; locality ὑμῶν υμων your καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:6 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִי֩ ʔᵃnˌî אֲנִי i נָתַ֨תִּי nāṯˌattî נתן give לָכֶ֜ם lāḵˈem לְ to נִקְיֹ֤ון niqyˈôn נִקָּיֹון innocence שִׁנַּ֨יִם֙ šinnˈayim שֵׁן tooth בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עָ֣רֵיכֶ֔ם ʕˈārêḵˈem עִיר town וְ wᵊ וְ and חֹ֣סֶר ḥˈōser חֹסֶר want לֶ֔חֶם lˈeḥem לֶחֶם bread בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole מְקֹומֹֽתֵיכֶ֑ם mᵊqômˈōṯêḵˈem מָקֹום place וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:6. unde et ego dedi vobis stuporem dentium in cunctis urbibus vestris et indigentiam panum in omnibus locis vestris et non estis reversi ad me dicit Dominus Whereupon I also have given you dulness of teeth in all your cities, and want of bread in all your places: yet you have not returned to me, saith the Lord. 6. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. 4:6. Therefore, because of this, I have given you dull teeth in every one of your cities, and a lack of bread in all your places. And you have not been turned back towards me, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 6. Пророк с 6: ст. указывает на те бедствия в прошлом, которыми Господь желал обратить Израиля, и прежде всего упоминает о голоде. За то и дал Я вам голые зубы, с евр. собств. чистоту зубов, nikjon schinnaim. Редко употребляющееся слово nikjon (чистота) и обыкновенно имеющее смысл нравственный (Быт XX:5; Пс XXVI:6; LXXIII:13) древние переводчики в рассматриваемом месте передают различно: зубная боль (LXX и Акила - gomfiasmoV), оскомина (Иероним - stupor). Образное выражение "дал вам чистоту зубов" указывает на голод, когда нечего есть, так что "в зубок не завязнет и крохи пищи" (блаж. Феодорит). Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. 7 And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. 8 So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD. 9 I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the LORD. 10 I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD. 11 I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD. 12 Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. 13 For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name. Here, I. God complains of his people's incorrigibleness under the judgments which he had brought upon them in order to their humiliation and reformation. He had by several tokens intimated to them his displeasure, with this design, that they might by repentance make their peace with him; but it had not that effect. 1. It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. (3.) That the reason why God sent further troubles was because former troubles had not done the work, otherwise it is no pleasure to the Almighty that he should afflict. (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly: "You have not returned to me from whom you have revolted, to me with whom you are in covenant, to me who stands ready to receive you, to me who have so often called you." Now, 2. To aggravate their incorrigibleness, and to justify himself in inflicting greater judgments, he recounts the less judgments with which he had tried to bring them to repentance. (1.) There had sometimes been a scarcity of provisions, though there was no visible cause of it (v. 6): "I have given you cleanness of teeth in all your cities, for you had no meat to chew, whereby your teeth might be fouled," especially no flesh, which dirties the teeth. Or, I have given you emptiness of teeth, nothing to fill your mouths with. "Bread, the staff of life, has been wanting, for you have sown much and brought in little," as Hag. i. 9. Some think this refers to that seven years' famine that was in Elisha's time, which we read of 2 Kings viii. 1. Now when God thus took away their corn in the season thereof, because they had prepared it for Baal, they should have said, We will go and return to our first husband, having paid dearly for leaving him; but it had not that effect. They have not returned to me, saith the Lord. (2.) Sometimes they had wanted rain, and then of course they wanted the fruits of the earth. This evil was of the Lord: I have withholden the rain from you. God has the key of the clouds, and, if he shut up, who can open? v. 7. The rain was withheld when there were yet three months to the harvest, at the time when they used to have it, and therefore the withholding of it was an extraordinary thing, and, if the course of nature was altered, they must therein own the hand of the God of nature; and it was at a time when they most needed it, and therefore the want of it was a very sore judgment, and blasted their expectations of a crop at harvest. And one circumstance which made this very remarkable was that when there were some places that wanted rain, and withered for want of it, there were other places near adjoining that had it in abundance. God caused it to rain upon one city, and not upon another, in the same country; nay, he caused it to rain upon one field, one piece of a field, and it was thereby made fruitful and flourishing, but on the next field, on the other side of the hedge, nay, on another part of the same field, it rained not at all, and it was so long without rain that all the products of it withered. No doubt this was literally true, and there were many instances of it which were generally taken notice of. Now, [1.] By this it appeared that the withholding of the rain was not casual, but by a divine direction and disposal, and that the cloud which waters the earth is turned round about by the counsels of God, to do whatsoever he commands it, whether for correction, or for his land, or for his mercy, Job xxxvii. 12-18. Rain does not go by planets (as common people speak), but as God sends it by his winds. [2.] We have reason to think that those cities on which it rained not were the most infamous for wickedness, such as Bethel and Gilgal (v. 4), and that those on which it rained were such as retained something of religion and virtue among them. And so in the town-fields it rained or rained not, upon the piece, according as the owner was; for we are sure the curse of the Lord is in the house, and upon the ground, of the wicked, but he blesses the habitation of the just, and his field is a field that the Lord has blessed. [3.] It would be the greater grief and vexation to those whose fields withered for want of rain to see their neighbours' fields well watered and flourishing. My servants shall eat, but you shall be hungry, Isa. lxv. 13. The wicked shall see it, and be grieved. Probably those that were oppressed were rained upon, and so they recovered their losses, while the oppressors withered, and so lost their gains. [4.] Yet, as to the nation in general, it was a mixture of mercy with the judgment, and, consequently, strengthened the call to repentance and reformation, and encouraged them to hope for all mercy, in their returns to God, since there was so much mercy even in God's rebukes of them. But, because they did not make good use of this gracious allay to the extremity of the judgment, they had not the benefit of it, which otherwise they might have had, for (v. 8) two or three cities wandered at uncertainty, as beggars, unto one city, to drink water, and, if possible, to have some to carry home with them, but they were not satisfied; it was but here and there one city that had water, while many wanted, and then it was not, as usual, Usus communis aquarum--Water is free to all. Those that had it had occasion for it, or knew not how soon they might, and therefore could afford but little to those that wanted, saying, Lest there be not enough for us and you. Those that came drank water, but they were not satisfied, because they drank it by measure, and with astonishment; and those that drink of this water shall thirst again, John iv. 13. They were not satisfied, because their desires were greedy, and what they had God did not bless to them, Hag. i. 6. And now, one would think, when they met with all this disappointment, they should have considered their ways and repented; but it had not that effect: "Yet have you not returned to me, no, not so much as to pray in a right manner for the former and latter rain," Zech. x. 1. See the folly of carnal hearts; they will wander from city to city, from one creature to another, in pursuit of satisfaction, and still they miss of it; they labour for that which satisfies not (Isa. lv. 2), and yet, after all, they will not return to God, will not incline their ear to him in whom they might have satisfaction. The preaching of the gospel is as rain; God sometimes blesses one place with it more than another; some countries, some cities, are, like Gideon's fleece, wet with this dew, while the ground about is dry; all withers where this rain is wanting. But it were well if people were but as wise for their souls as they are for their bodies, and, when they have not this rain near them, would go and seek it where it is to be had; and, if they seek aright, they shall not seek in vain. (3.) Sometimes the fruits of their ground were eaten up by caterpillars, or blasted with mildew, v. 9. Heaven and earth are armed against those who have made God their enemy. When God pleased, that is, when he was displeased, [1.] They suffered by a malignant air, the influence of which, either too hot or too cold, blasted their fruits, with a force that could be neither discerned nor resisted, and against which there was no defence. [2.] They suffered by malignant animals. Their vineyards and gardens yielded their increase in great abundance, so did their fig-trees and olive-trees; but the palmer-worm devoured them before the fruits were ripe, and fit to be gathered in. This was either the same judgment with that which we read of Joel i. 4-6, or a less judgment of the same nature, sent before to give warning of that. But they did not take warning: Yet have you not returned unto me. (4.) Sometimes the plague had raged among them, and the sword of war had cut off multitudes, v. 10. The pestilence is God's messenger; this he sent among them, with directions whom to strike dead, and it was done. It was a pestilence after the manner of Egypt; deaths were scattered among them by the hand of a destroying angel at midnight. And perhaps this pestilence, as that of Egypt, fastened upon the first-born. In the way of Egypt (so the margin); when they were making their escape to Egypt, or going thither to seek for aid, the pestilence seized them by the way and stopped their journey. The sword of war is likewise the sword of the Lord; this was drawn among them with commission; and then it slew their young men, the strength of the present generation and the seed of the next. God says, I have slain them; he avows the execution. The slain of the Lord are many. The enemy took away their horses, and converted them to their own use; and the dead carcases of those that were slain either with sword or pestilence were so many, and for want of surviving friends were left so long unburied, that the stench of their camps came up into their nostrils, and was both noisome and dangerous, and might put them in mind of the offensiveness of their sin to God. And yet this did not prevail to humble and reclaim them: You have not returned to him that smites you. Such a rueful woeful sight as this prevailed not to make them religious. (5.) In these and other judgments some were remarkably cut off, and made monuments of justice, others were remarkably spared, and made monuments of mercy, the setting of which the one over against the other one would have thought likely to work upon them, but it had not its effect, v. 11. [1.] Some were quite ruined, their families destroyed, and themselves in them: I have overthrown some of you, as God overthrew Sodom and Gomorrah. Perhaps they were consumed with lightning, as Sodom was, or the houses were, in some other way, burnt to the ground, and the inhabitants in them. Sodom and Gomorrah are said to be condemned with an overthrow, and so made an example, 2 Pet. ii. 6. God had threatened to destroy the whole land with such an overthrow as that of Sodom, Deut. xxix. 23. But he began with some particular places first, to give them warning, or perhaps with some particular persons, whose sins went beforehand to judgment. [2.] Others very narrowly escaped: "You were many of you as a firebrand plucked out of the burning, like Lot out of Sodom, when the fire had already kindled upon you; and yet you hate sin never the more for the danger it has brought you to, nor love God ever the more for the deliverance he wrought for you. You that have been so signally delivered, and in such a distinguishing way, have not returned unto me." II. God, in the close, calls upon his people, now at length, in this their day, to understand the things that belong to their peace, before they were hidden from their eyes, v. 12, 13. Observe here, 1. How God threatens them with sorer judgments than any they had yet been under: "Therefore, seeing you have not been wrought upon by correction hitherto, thus will I do unto thee, O Israel!" He does not say how he will do, but it shall be something worse than had come yet, John v. 14. Or, "Thus I will go on to do unto thee, following one judgment with another, like the plagues of Egypt, till I have made a full end." Nothing but reformation will prevent the ruin of a sinful people. If they turn not to him, his anger is not turned away, but his hand is stretched out still. I will punish you yet seven times more, if you will not be reformed; so it was written in the law, Lev. xxvi. 23, 24. 2. How he awakens them therefore to think of making their peace with God: "Seeing I will do this unto thee, and there is no remedy, prepare to meet they God, O Israel!" that is, (1.) "Consider how unable thou art to meet him as a combatant." Some make it to be spoken by way of irony or challenge: "Prepare to meet God, who is coming forth to contend with thee. What armour of proof canst thou put on? What courage canst thou steel thyself with? Alas! it is but putting briers and thorns before a consuming fire, Isa. xxvii. 4, 5. Art thou able with less than 10,000 to meet him that comes forth against thee with more than 20,000?" Luke xiv. 31. (2.) "Resolve therefore to meet him as a penitent, as a humble suppliant, to meet him as thy God, in covenant with thee, to submit, and stand it out no longer." We must prepare to meet God in the way of his judgments (Isa. xxvi. 8), to take hold on his strength, that we may make peace. Note, Since we cannot flee from God we are concerned to prepare to meet him; and therefore he gives us warning, that we may prepare. When we are to meet him in his ordinances we must prepare to meet him, prepare to seek him. 3. How he sets forth the greatness and power of God as a reason why we should prepare to meet him, v. 13. If he be such a God as he is here described to be, it is folly to contend with him, and our duty and interest to make our peace with him; it is good having him our friend and bad having him our enemy. (1.) He formed the mountains, made the earth, the strongest stateliest parts of it, and by the word of his power still upholds it and them. Whatever are the products of the everlasting mountains, he formed them; whatever salvation is hoped for from hills and mountains, he is the founder of it, Ps. lxxxix. 11, 12. He that formed the great mountains can make them plain, when they stand in the way of his people's salvation. (2.) He creates the wind. The power of the air is derived from him, and directed by him; he brings the wind out of his treasures, and orders from what point of the compass it shall blow; and he that made it rules it; even the winds and the seas obey him. (3.) He declares unto man what is his thought. He makes known his counsel by his servants the prophets to the children of men, the thought of his justice against impenitent sinners, and the thought of good he thinks towards those that repent. He can also make known, for he perfectly knows, the thought that is in man's heart; he understands it afar off, and in the day of conviction will set the evil thoughts among the other sins of sinners in order before them. (4.) He often makes the morning darkness, by thick clouds overspreading the sky immediately after the sun rose bright and glorious; so when we look for prosperity and joy he can dash our expectations with some unlooked-for calamity. (5.) He treads upon the high places of the earth, is not only higher than the highest, but has dominion over all, tramples upon proud men, and upon the idols that were worshipped in the highest places. (6.) Jehovah the God of hosts is his name, for he has his being of himself, and is the fountain of all being, and all the hosts of heaven and earth are at his command. Let us humble ourselves before this God, prepare to meet him, and give all diligence to make him our God, for happy are the people whose God he is, who have all this power engaged for them. Adam Clarke: Commentary on the Bible - 1831 4:6: Cleanness of teeth - Scarcity of bread, as immediately explained. Ye shall have no trouble in cleaning your teeth, for ye shall have nothing to eat. Yet have ye not returned unto me, saith the Lord - This reprehension is repeated live times in this chapter; and in it are strongly implied God's longsuffering, his various modes of fatherly chastisement, the ingratitude of the people, and their obstinate wickedness. The famine mentioned here is supposed to be that which is spoken of Kg2 8:1; but it is most likely to have been that mentioned by Joel, chaps. 1 and 2. Albert Barnes: Notes on the Bible - 1834 4:6: And I, I too have given you - Such had been their gifts to God, worthless, because destitute of that which alone God requires of His creatures, a loving, simple, single-hearted, loyal obedience. So then God had but one gift which He could bestow, one only out of the rich storehouse of His mercies, since all besides were abused - chastisement. Yet this too is a great gift of God, a pledge of His love, who willed not that they should perish; an earnest of greater favors, had they used it. It is a great gift of God, that He should care for us, so as to chasten us. The chastisements too were no ordinary chastisements, but those which God forewarned in the law, that He would send, and, if they repented, He would, amid the chastisements, forgive. This famine God had sent everywhere, "in all their cities," and "in all their places," great and small. Israel thought that its calves, that is, nature, gave them these things. "She did not know," God saith, "that I gave her corn and wine and oil;" but said, "These are my rewards that my lovers have given me" Hos 2:8, Hos 2:12. In the powers and operations of "nature," they forgat the God and Author of nature. It was then the direct corrective of this delusion, that God withheld those powers and functions of nature. So might israel learn, if it would, the vanity of its worship, from its fruitlessness. Some such great famines in the time of Elijah and Elisha 1 Kings 17; 18; Kg2 8:1-6 Scripture records; but it relates them, only when God visibly interposed to bring, or to remove, or to mitigate them. Amos here speaks of other famines, which God sent, as He foretold in the law, but which produced no genuine fruits of repentance. And ye returned not unto Me - He says not, that they "returned not at all," but that they "returned not wholly, quite back to God" . Nay the emphatic saying, "ye did not return quite to Me," so as to reach Me, implies that they did, after a fashion, return. Israel's worship was a half, halting Kg1 18:21, worship. But a half-worship is no worship; a half-repentance is no repentance; repentance for one sin or one set of sins is no repentance, unless the soul repent of all which it can recall wherein it displeased its God. God does not half-forgive; so neither must man half-repent. Yet of its one fundamental sin, the worship of nature for God, Israel would not repent. And so, whatever they did was not that entire repentance, upon which God, in the law, had promised forgiveness; repentance which stopped short of nothing but God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:6: cleanness: From want of food, occasioned by severe famine. and want: Lev 26:26; Deu 28:38; Kg1 17:1, Kg1 18:2; Kg2 4:38, Kg2 6:25-29, Kg2 8:1; Eze 16:27 yet: Amo 4:8, Amo 4:9; Ch2 28:22; Isa 9:13, Isa 26:11; Jer 5:3, Jer 8:5-7; Hos 5:15, Hos 6:1; Hos 7:14-16; Joe 2:12-14; Hag 2:17; Zac 1:3-6; Rev 2:21, Rev 9:20, Rev 9:21; Rev 16:10, Rev 16:11 Carl Friedrich Keil and Franz Delitzsch 4:6 But as Israel would not desist from its idolatrous worship, Jehovah would also continue to visit the people with judgments, as He had already done, though without effecting any conversion to their God. This last thought is explained in Amos 4:6-11 in a series of instances, in which the expression ולא שׁבתּם עדי (and ye have not returned to me), which is repeated five times, depicts in the most thorough manner the unwearied love of the Lord to His rebellious children. Amos 4:6 "And I have also given you cleanness of teeth in all your towns, and want of bread in all your places: and ye have not returned to me, is the saying of Jehovah." The strongly adversative וגם אני forms the antithesis to כן אהבתּם: Ye love to persist in your idolatry, and yet I have tried all means of turning you to me. Cleanness of teeth is explained by the parallel "want of bread." The first chastisement, therefore, consisted in famine, with which God visited the nation, as He had threatened the transgressors that He would do in the law (Deut 28:48, Deut 28:57). For שׁוּב עד, compare Hos 14:2. Amos 4:7-8 "And I have also withholden the rain from you, in yet three months to the harvest; and have caused it to rain upon one city, and I do not cause it to rain upon another. One field is rained upon, and the field upon which it does not rain withers. Amos 4:8. And two, three towns stagger to one town to drink water, and are not satisfied: and ye have not returned to me, is the saying of Jehovah." The second punishment mentioned is the withholding of rain, or drought, which was followed by the failure of the harvest and the scarcity of water (cf. Lev 26:19-20; Deut 28:23). The rain "in yet (i.e., at the time when there were yet) three months to the harvest" is the so-called latter rain, which falls in the latter half of February and the first half of March, and is of the greatest importance to the vigorous development of the ears of corn and also of the grains. In southern Palestine the harvest commences in the latter half of April (Nisan), and falls for the most part in May and June; but in the northern part of the land it is from two to four weeks later (see my Archologie, i. pp. 33, 34, ii. pp. 113, 114), so that in round numbers we may reckon three months from the latter rain to the harvest. But in order to show the people more clearly that the sending and withholding of rain belonged to Him, God caused it to rain here and there, upon one town and one field, and not upon others (the imperfects from 'amtı̄r onwards express the repetition of a thing, what generally happens, and timmâtēr, third pers. fem., is used impersonally). This occasioned such distress, that the inhabitants of the places in which it had not rained were obliged to go to a great distance for the necessary supply of water to drink, and yet could not get enough to satisfy them. נוּע, to stagger, to totter, expresses the insecure and trembling walk of a man almost fainting with thirst. Amos 4:9 "I have smitten you with blight and yellowness; many of your gardens, and of your vineyards, and of your fig-trees, and of your olive-trees, the locust devoured; and ye have not returned to me, is the saying of Jehovah." The third chastisement consisted in the perishing of the corn by blight, and by the ears turning yellow, and also in the destruction of the produce of the gardens and the fruits of the trees by locusts. The first is threatened in Deut 28:22, against despisers of the commandments of God; the second points to the threatenings in Deut 28:39-40, Deut 28:42. The infin. constr. harbōth is used as a substantive, and stands as a noun in the construct state before the following words; so that it is not to be taken adverbially in the sense of many times, or often, as though used instead of harbēh (cf. Ewald, 280, c). On gâzâm, see at Joel 1:4. The juxtaposition of these two plagues is not to be understood as implying that they occurred simultaneously, or that the second was the consequence of the first; still less are the two to be placed in causal connection with the drought mentioned in Amos 4:7, Amos 4:8. For although such combinations do take place in the course of nature, there is no allusion to this in the present instance, where Amos is simply enumerating a series of judgments, through which Jehovah had already endeavoured to bring the people to repentance, without any regard to the time when they occurred. Amos 4:10 The same thing may be said of the fourth chastisement mentioned in Amos 4:10, "I have sent pestilence among you in the manner of Egypt, have slain your young men with the sword, together with the booty of your horses, and caused the stench of your camps to ascend, and that into your nose; and ye have not returned to me, is the saying of Jehovah." In the combination of pestilence and sword (war), the allusion to Lev 26:25 is unmistakeable (compare Deut 28:60, where the rebellious are threatened with all the diseases of Egypt). בּדרך מצרים, in the manner (not in the road) of Egypt (compare Is 10:24, Is 10:26; Ezek 20:30), because pestilence is epidemic in Egypt. The idea that there is any allusion to the pestilence with which God visited Egypt (Ex 9:3.), is overthrown by the circumstance that it is only a dreadful murrain that is mentioned there. The slaying of the youths or young men points to overthrow in war, which the Israelites endured most grievously in the wars with the Syrians (compare 4Kings 8:12; 4Kings 13:3, 4Kings 13:7). עם שׁבי סוּסילם does not mean together with, or by the side of, the carrying away of your horses, i.e., along with the fact that your horses were carried away; for שׁבי does not mean carrying away captive, but the captivity, or the whole body of captives. The words are still dependent upon הרגתּי, and affirm that even the horses that had been taken perished, - a fact which is also referred to in 4Kings 13:7. From the slain men and animals forming the camp the stench ascended, and that into their noses, "as it were, as an 'azkârâh of their sins" (Hitzig), but without their turning to their God. Amos 4:11 "I have destroyed among you, like the destruction of God upon Sodom and Gomorrah, and ye were like a brand plucked out of the fire; and ye have not returned to me, is the saying of Jehovah." Proceeding from the smaller to the greater chastisements, Amos mentions last of all the destruction similar to that of Sodom and Gomorrah, i.e., the utter confusion of the state, by which Israel was brought to the verge of ruin, so that it had only been saved like a firebrand out of the fire. הפכתּי does not refer to an earthquake, which had laid waste cities and hamlets, or a part of the land, say that mentioned in Amos 1:1, as Kimchi and others suppose; but it denotes the desolation of the whole land in consequence of devastating wars, more especially the Syrian (4Kings 13:4, 4Kings 13:7), and other calamities, which had undermined the stability of the kingdom, as in Is 1:9. The words כּמהפּכת אלהים וגו are taken from Deut 29:22, where the complete desolation of the land, after the driving away of the people into exile on account of their obstinate apostasy, is compared to the destruction of Sodom and Gomorrah. By thus playing upon this terrible threat uttered by Moses, the prophet seeks to show to the people what has already happened to them, and what still awaits them if they do not eventually turn to their God. They have again been rescued from the threatening destruction like a firebrand out of the fire (Zech 3:2) by the deliverer whom the Lord gave to them, so that they escaped from the power of the Syrians (4Kings 13:5). But inasmuch as all these chastisements have produced no fruit of repentance, the Lord will now proceed to judgment with His people. Geneva 1599 4:6 And I also have given you (h) cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD. (h) That is, lack of bread and meat. John Gill 4:6 And I also have given you cleanness of teeth in all your cities,.... Meaning a famine, having no food to foul them with, or to stick in them. This was not the famine in Samaria, 4Kings 6:25; for that was only in that city, and for a short time, while besieged; whereas this was in all the cities in Israel; rather therefore it designs the famine predicted by Elisha, which should be upon the land for seven years, 4Kings 8:1; and want of bread in all your places: this is the same with the former clause, and explains it, and still makes the famine more general, not only in their cities, but in all their places of abode, their towns and villages: yet have ye not returned unto me, saith the Lord; this judgment had no influence upon them, to bring them to a sense of their evils, particularly their idolatry, and to repentance them, and to reclaim them from them, and return them to the Lord, and to his worship, as the Targum paraphrases it. John Wesley 4:6 An I - The Lord who gave many blessings to win you to repentance, hath also tried what might be done by judgments. Cleanness of teeth - This is a description of famine. Robert Jamieson, A. R. Fausset and David Brown 4:6 Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me" (Is 9:13; Jer 5:3; Hos 7:10); the monotonous repetition of the same burden marking their pitiable obstinacy. cleanness of teeth--explained by the parallel, "want of bread." The famine alluded to is that mentioned in 4Kings 8:1 [GROTIUS]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare Prov 14:4, "Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.
4:74:7: Եւ արգելի՛ ՚ի ձէնջ զանձրեւ՝ երիւք ամսօք յառաջ քան զկութս. ՚ի մի քաղաք տեղացից, եւ ՚ի միւս քաղաք ո՛չ տեղացից. մի վիճակ թացից՝ եւ ՚ի միւսն յորում ո՛չ տեղացից՝ ցամաքեսցի՛[10502]։ [10502] Ոմանք. Երեք ամսովք։ 7 «Եւ ձեզ անձրեւից զրկեցի բերքահաւաքից երեք ամիս առաջ.մի քաղաքում անձրեւ տեղացրի,իսկ միւս քաղաքում չտեղացրի.մի մասը, ուր անձրեւ տեղացրի, խոնաւ պիտի մնայ,իսկ միւսը, ուր չտեղացրի, պիտի ցամաքի: 7 «Հունձքէն երեք ամիս առաջ անձրեւը դադրեցուցի, Ո՛չ մէկ քաղաքի վրայ անձրեւ տեղացուցի. Բայց միւս քաղաքին վրայ անձրեւ տեղացուցի։Վիճակի մը վրայ անձրեւ եկաւ, Բայց միւս վիճակը, որուն վրայ անձրեւ չեկաւ, չորցաւ։ Եւ արգելի ի ձէնջ զանձրեւ երիւք ամսովք յառաջ քան զկութս. ի մի քաղաք տեղացի, եւ ի միւս քաղաք ոչ տեղացի. ^[51]մի վիճակ թացից, եւ ի միւսն յորում ոչ տեղացից ցամաքեսցի: 4:7: Եւ արգելի՛ ՚ի ձէնջ զանձրեւ՝ երիւք ամսօք յառաջ քան զկութս. ՚ի մի քաղաք տեղացից, եւ ՚ի միւս քաղաք ո՛չ տեղացից. մի վիճակ թացից՝ եւ ՚ի միւսն յորում ո՛չ տեղացից՝ ցամաքեսցի՛[10502]։ [10502] Ոմանք. Երեք ամսովք։ 7 «Եւ ձեզ անձրեւից զրկեցի բերքահաւաքից երեք ամիս առաջ.մի քաղաքում անձրեւ տեղացրի,իսկ միւս քաղաքում չտեղացրի.մի մասը, ուր անձրեւ տեղացրի, խոնաւ պիտի մնայ,իսկ միւսը, ուր չտեղացրի, պիտի ցամաքի: 7 «Հունձքէն երեք ամիս առաջ անձրեւը դադրեցուցի, Ո՛չ մէկ քաղաքի վրայ անձրեւ տեղացուցի. Բայց միւս քաղաքին վրայ անձրեւ տեղացուցի։Վիճակի մը վրայ անձրեւ եկաւ, Բայց միւս վիճակը, որուն վրայ անձրեւ չեկաւ, չորցաւ։ zohrab-1805▾ eastern-1994▾ western am▾	4:74:7 И удерживал от вас дождь за три месяца до жатвы; проливал дождь на один город, а на другой город не проливал дождя; один участок напояем был дождем, а другой, не окропленный дождем, засыхал. 4:7 καὶ και and; even ἐγὼ εγω I ἀνέσχον ανεχω put up with; bear up ἐξ εκ from; out of ὑμῶν υμων your τὸν ο the ὑετὸν υετος rain πρὸ προ before; ahead of τριῶν τρεις three μηνῶν μην.1 month τοῦ ο the τρυγήτου τρυγητος and; even βρέξω βρεχω shower; rain ἐπὶ επι in; on πόλιν πολις city μίαν εις.1 one; unit ἐπὶ επι in; on δὲ δε though; while πόλιν πολις city μίαν εις.1 one; unit οὐ ου not βρέξω βρεχω shower; rain μερὶς μερις portion μία εις.1 one; unit βραχήσεται βρεχω shower; rain καὶ και and; even μερίς μερις portion ἐφ᾿ επι in; on ἣν ος who; what οὐ ου not βρέξω βρεχω shower; rain ἐπ᾿ επι in; on αὐτήν αυτος he; him ξηρανθήσεται ξηραινω wither; dry 4:7 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i מָנַ֨עְתִּי mānˌaʕtî מנע withhold מִכֶּ֜ם mikkˈem מִן from אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֶּ֗שֶׁם ggˈešem גֶּשֶׁם rain בְּ bᵊ בְּ in עֹ֨וד ʕˌôḏ עֹוד duration שְׁלֹשָׁ֤ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁים֙ ḥᵒḏāšîm חֹדֶשׁ month לַ la לְ to † הַ the קָּצִ֔יר qqāṣˈîr קָצִיר harvest וְ wᵊ וְ and הִמְטַרְתִּי֙ himṭartˌî מטר rain עַל־ ʕal- עַל upon עִ֣יר ʕˈîr עִיר town אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and עַל־ ʕal- עַל upon עִ֥יר ʕˌîr עִיר town אַחַ֖ת ʔaḥˌaṯ אֶחָד one לֹ֣א lˈō לֹא not אַמְטִ֑יר ʔamṭˈîr מטר rain חֶלְקָ֤ה ḥelqˈā חֶלְקָה plot of land אַחַת֙ ʔaḥˌaṯ אֶחָד one תִּמָּטֵ֔ר timmāṭˈēr מטר rain וְ wᵊ וְ and חֶלְקָ֛ה ḥelqˈā חֶלְקָה plot of land אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תַמְטִ֥יר ṯamṭˌîr מטר rain עָלֶ֖יהָ ʕālˌeʸhā עַל upon תִּיבָֽשׁ׃ tîvˈāš יבשׁ be dry 4:7. ego quoque prohibui a vobis imbrem cum adhuc tres menses superessent usque ad messem et plui super civitatem unam et super civitatem alteram non plui pars una conpluta est et pars super quam non plui aruitI also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon on city, and caused it not to rain upon another city: one piece was rained upon: and the piece whereupon I rained not, withered. 7. And I also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. 4:7. Therefore, I have withheld the rains from you, when there were still three months left until the harvest. And I rained on one city, and I did not rain on another city; one part was rained on, and the part on which I did not rain, dried out. And also I have withholden the rain from you, when [there were] yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered: 4:7 И удерживал от вас дождь за три месяца до жатвы; проливал дождь на один город, а на другой город не проливал дождя; один участок напояем был дождем, а другой, не окропленный дождем, засыхал. 4:7 καὶ και and; even ἐγὼ εγω I ἀνέσχον ανεχω put up with; bear up ἐξ εκ from; out of ὑμῶν υμων your τὸν ο the ὑετὸν υετος rain πρὸ προ before; ahead of τριῶν τρεις three μηνῶν μην.1 month τοῦ ο the τρυγήτου τρυγητος and; even βρέξω βρεχω shower; rain ἐπὶ επι in; on πόλιν πολις city μίαν εις.1 one; unit ἐπὶ επι in; on δὲ δε though; while πόλιν πολις city μίαν εις.1 one; unit οὐ ου not βρέξω βρεχω shower; rain μερὶς μερις portion μία εις.1 one; unit βραχήσεται βρεχω shower; rain καὶ και and; even μερίς μερις portion ἐφ᾿ επι in; on ἣν ος who; what οὐ ου not βρέξω βρεχω shower; rain ἐπ᾿ επι in; on αὐτήν αυτος he; him ξηρανθήσεται ξηραινω wither; dry 4:7 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אָנֹכִי֩ ʔānōḵˌî אָנֹכִי i מָנַ֨עְתִּי mānˌaʕtî מנע withhold מִכֶּ֜ם mikkˈem מִן from אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֶּ֗שֶׁם ggˈešem גֶּשֶׁם rain בְּ bᵊ בְּ in עֹ֨וד ʕˌôḏ עֹוד duration שְׁלֹשָׁ֤ה šᵊlōšˈā שָׁלֹשׁ three חֳדָשִׁים֙ ḥᵒḏāšîm חֹדֶשׁ month לַ la לְ to † הַ the קָּצִ֔יר qqāṣˈîr קָצִיר harvest וְ wᵊ וְ and הִמְטַרְתִּי֙ himṭartˌî מטר rain עַל־ ʕal- עַל upon עִ֣יר ʕˈîr עִיר town אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וְ wᵊ וְ and עַל־ ʕal- עַל upon עִ֥יר ʕˌîr עִיר town אַחַ֖ת ʔaḥˌaṯ אֶחָד one לֹ֣א lˈō לֹא not אַמְטִ֑יר ʔamṭˈîr מטר rain חֶלְקָ֤ה ḥelqˈā חֶלְקָה plot of land אַחַת֙ ʔaḥˌaṯ אֶחָד one תִּמָּטֵ֔ר timmāṭˈēr מטר rain וְ wᵊ וְ and חֶלְקָ֛ה ḥelqˈā חֶלְקָה plot of land אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תַמְטִ֥יר ṯamṭˌîr מטר rain עָלֶ֖יהָ ʕālˌeʸhā עַל upon תִּיבָֽשׁ׃ tîvˈāš יבשׁ be dry 4:7. ego quoque prohibui a vobis imbrem cum adhuc tres menses superessent usque ad messem et plui super civitatem unam et super civitatem alteram non plui pars una conpluta est et pars super quam non plui aruit I also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon on city, and caused it not to rain upon another city: one piece was rained upon: and the piece whereupon I rained not, withered. 7. And I also have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. 4:7. Therefore, I have withheld the rains from you, when there were still three months left until the harvest. And I rained on one city, and I did not rain on another city; one part was rained on, and the part on which I did not rain, dried out. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 7-8. Голод, о котором говорит пророк, вызывался отсутствием позднего дождя, бывающего за три месяца до жатвы. Это отсутствие дождя создавало и второе бедствие - недостаток воды для питья. Так как это отсутствие дождя не было повсеместным, то в нем, по мысли пророка, израильтяне должны были узнать карающую десницу Божью. Но они не вразумлялись. Adam Clarke: Commentary on the Bible - 1831 4:7: When there were yet three months to the harvest - St. Jerome says, from the end of April, when the latter rain falls, until harvest, there are three months, May, June, and July, in which no rain falls in Judea. The rain, therefore, that God had withheld from them, was that which was usual in the spring months, particularly in April. I caused it to rain upon one city - To prove to them that this rain did not come fortuitously or of necessity, God was pleased to make these most evident distinctions. One city had rain and could fill all its tanks or cisterns, while a neighboring city had none. One farm or field was well watered, and abundant in its crops, while one contiguous to it had not a shower. In these instances a particular providence was most evident. "And yet, they did not return to the Lord." Albert Barnes: Notes on the Bible - 1834 4:7: And I, I too have withholden the rain - Jerome, dwelling in Palestine, says, that "this rain, when "three months yet remained until harvest," was the "latter rain," of the very greatest necessity for the fields of Palestine and the thirsty ground, lest, when the blade is swelling into the crop, and gendering the wheat, it should dry up through lack of moisture. The time intended is the spring, at the end of April, whence, to the wheat-harvest, there remain three months, May, June, July." "God withheld the rain that they might endure, not only lack of bread, but burning thirst and penury of drink also. For in these places, where we now live, all the water, except small fountains, is of cisterns; and if the wrath of God should withhold the rain, there is greater peril of thirst than of hunger, such its Scripture relates to have endured for three years and six months in the days of the prophet Elijah. And lest they should think that this had befallen their cities and people, by a law of nature, or the influence of the stars, or the variety of the seasons, He says, that He rained upon one city and its fields, and from another withheld the rain." This was a second visitation of God. First, a general famine, "in all their cities;" secondly, a discriminating visitation. "Nature" possesses no discrimination or power over her supplies. Seeming waste is one of the mysteries of God in nature, "to cause it to rain on the earth" Job 38:26 where "no man" is; on "the wilderness wherein" there, "is no man." Ordinarily too, God "maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" Mat 5:45. But God does not enslave Himself, (as people would have it) to His own laws. Amos appeals to them, that God had dealt with them, not according to His ordinary laws; that not only God had given to one city the rain which he had withheld from another, but that He had made the same difference as to smaller "pieces" of ground, the inherited "portions" of individuals . Some such variations have been observed in Palestine now. But this would have been no indication of God's Providence, had not the consciences of people responded to the prophet's appeal, and recognized that the rain had been given or withheld according to the penitence or impenitence, the deeper or more mitigated idolatry, the greater or less sinfulness of the people. We have. then, in these few words a law of God's dealing with Israel. God, in His word, Rev_eals to us the meaning of His daily variations in the workings of nature; yet, hardly even in such instances, as people can scarcely elude, do they think of God the Creator, rather than of nature, His creation. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:7: I have: Lev 26:18-21, Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Deu 28:23, Deu 28:24; Kg1 8:35, Kg1 8:36; Ch2 7:13, Ch2 7:14; Isa 5:6; Jer 3:3, Jer 5:24, Jer 5:25, Jer 14:4, Jer 14:22; Hag 1:10, Hag 1:11; Zac 14:17; Jam 5:17; Rev 11:6 when: Joe 2:23; Joh 4:35 and I: Exo 8:22, Exo 9:4, Exo 9:26, Exo 10:23; Jdg 6:37-40; Co1 4:7 and the: Joe 1:10-18 Geneva 1599 4:7 And also I have withholden the rain from you, when [there were] yet three (i) months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. (i) I stopped the rain until the fruits of the earth were destroyed with drought, and yet you would not consider to return to me by repentance. John Gill 4:7 And also I have withholden the rain from you,.... As he did for the space of three years successively in the days of Ahab, as predicted by Elijah, 3Kings 17:1; the consequences of which are very bad to men and beast, and bring on a scarcity of food for both, and a famine if long withheld: when there were yet three months to the harvest; that is, three months before the harvest, as Jarchi; when, as Kimchi observes, there was need of rain: this was the latter rain which was usually given and expected about this time, and on which the goodness of the crop, and so of the harvest, greatly depended; these three months before barley harvest were December, January, and February, that being in March; and before the wheat harvest, February, March, and April, that being in May usually: and I caused it to rain upon one city, and caused it not to rain upon another city; so that it might appear to be not by the course of nature, or through the influence of the planets, or by chance; but was according to the direction of divine Providence, the hand of God was manifestly in it: yea, one piece was rained upon, and the piece whereupon it rained not withered; one piece of ground or field had a plentiful shower on it, whereby it became fruitful; and another field or close on the other side of the hedge or partition had none, whereby what did spring up withered away and came to nothing: or "one inheritance" (u), or farm, as some render it; one man's estate was well watered with rain from heaven, and brought forth much fruit; and another man's estate, for want of it, was barren, and brought forth nothing: thus God was pleased to do in his providence, to show his sovereignty, and to chastise men for their sins; and in such a manner as that they might, if not blind easily perceive his hand in it. (u) "fundus", Mercerus, Vatablus; "hereditas", Targum. John Wesley 4:7 When - At a season when your country most needed it. Upon one city - That you might see my hand in it, I gave rain to one city, and withheld it from the next; nay one part of the same field was watered and flourished: another part, dry and withered. Robert Jamieson, A. R. Fausset and David Brown 4:7 withholden . . . rain . . . three months to . . . harvest--the time when rain was most needed, and when usually "the latter rain" fell, namely, in spring, the latter half of February, and the whole of March and April (Hos 6:3; Joel 2:23). The drought meant is that mentioned in 3Kings 17:1 [GROTIUS]. rain upon one city . . . not . . . upon another--My rain that fell was only partial.
4:84:8: Եւ ժողովեսցին երկու եւ երեք քաղաք ՚ի մի քաղաք ըմպել ջուր, եւ մի՛ յագեսցին. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 8 Երկու ու երեք քաղաքներ պիտի հաւաքուեն մի քաղաքում՝ ջուր խմելու,եւ չեն յագենալու,բայց դուք էլի չէք դառնայ դէպի ինձ», - ասում է Տէրը: 8 Երկու երեք քաղաք՝ ջուր խմելու համար՝ Մէկ քաղաքի մէջ հաւաքուեցան, Բայց չգոհացան։Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ Եւ ժողովեսցին`` երկու եւ երեք քաղաք ի մի քաղաք ըմպել ջուր, եւ ^[52]մի՛ յագեսցին``. եւ ոչ դարձարուք առ իս, ասէ Տէր: 4:8: Եւ ժողովեսցին երկու եւ երեք քաղաք ՚ի մի քաղաք ըմպել ջուր, եւ մի՛ յագեսցին. եւ ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 8 Երկու ու երեք քաղաքներ պիտի հաւաքուեն մի քաղաքում՝ ջուր խմելու,եւ չեն յագենալու,բայց դուք էլի չէք դառնայ դէպի ինձ», - ասում է Տէրը: 8 Երկու երեք քաղաք՝ ջուր խմելու համար՝ Մէկ քաղաքի մէջ հաւաքուեցան, Բայց չգոհացան։Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:84:8 И сходились два-три города в один город, чтобы напиться воды, и не могли досыта напиться; но и тогда вы не обратились ко Мне, говорит Господь. 4:8 καὶ και and; even συναθροισθήσονται συναθροιζω congregate; collect δύο δυο two καὶ και and; even τρεῖς τρεις three πόλεις πολις city εἰς εις into; for πόλιν πολις city μίαν εις.1 one; unit τοῦ ο the πιεῖν πινω drink ὕδωρ υδωρ water καὶ και and; even οὐ ου not μὴ μη not ἐμπλησθῶσιν εμπιπλημι fill in; fill up καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:8 וְ wᵊ וְ and נָע֡וּ nāʕˈû נוע quiver שְׁתַּיִם֩ šᵊttayˌim שְׁנַיִם two שָׁלֹ֨שׁ šālˌōš שָׁלֹשׁ three עָרִ֜ים ʕārˈîm עִיר town אֶל־ ʔel- אֶל to עִ֥יר ʕˌîr עִיר town אַחַ֛ת ʔaḥˈaṯ אֶחָד one לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׂבָּ֑עוּ yiśbˈāʕû שׂבע be sated וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:8. et venerunt duae et tres civitates ad civitatem unam ut biberent aquam et non sunt satiatae et non redistis ad me dicit DominusAnd two and three cities went to one city to drink water, and were not filled: yet you returned not to me, saith the Lord. 8. So two or three cities wandered unto one city to drink water, and were not satisfied: yet have ye not returned unto me, saith the LORD. 4:8. And two and three cities went to one city, in order to drink water, and they were not satisfied. And you did not return to me, says the Lord. So two [or] three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the LORD: 4:8 И сходились два-три города в один город, чтобы напиться воды, и не могли досыта напиться; но и тогда вы не обратились ко Мне, говорит Господь. 4:8 καὶ και and; even συναθροισθήσονται συναθροιζω congregate; collect δύο δυο two καὶ και and; even τρεῖς τρεις three πόλεις πολις city εἰς εις into; for πόλιν πολις city μίαν εις.1 one; unit τοῦ ο the πιεῖν πινω drink ὕδωρ υδωρ water καὶ και and; even οὐ ου not μὴ μη not ἐμπλησθῶσιν εμπιπλημι fill in; fill up καὶ και and; even οὐκ ου not ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:8 וְ wᵊ וְ and נָע֡וּ nāʕˈû נוע quiver שְׁתַּיִם֩ šᵊttayˌim שְׁנַיִם two שָׁלֹ֨שׁ šālˌōš שָׁלֹשׁ three עָרִ֜ים ʕārˈîm עִיר town אֶל־ ʔel- אֶל to עִ֥יר ʕˌîr עִיר town אַחַ֛ת ʔaḥˈaṯ אֶחָד one לִ li לְ to שְׁתֹּ֥ות šᵊttˌôṯ שׁתה drink מַ֖יִם mˌayim מַיִם water וְ wᵊ וְ and לֹ֣א lˈō לֹא not יִשְׂבָּ֑עוּ yiśbˈāʕû שׂבע be sated וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:8. et venerunt duae et tres civitates ad civitatem unam ut biberent aquam et non sunt satiatae et non redistis ad me dicit Dominus And two and three cities went to one city to drink water, and were not filled: yet you returned not to me, saith the Lord. 8. So two or three cities wandered unto one city to drink water, and were not satisfied: yet have ye not returned unto me, saith the LORD. 4:8. And two and three cities went to one city, in order to drink water, and they were not satisfied. And you did not return to me, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 4:8: Two or three cities wandered into one city - Those then who were punished, were more than those who were reprieved. The word "wandered" literally, "trembled," expresses the unsteady reeling gate of those exhausted, in quest of food . They staggered through weakness, and uncertain, amid the general drought, whither to betake themselves. This was done, not in punishment but to heal. God paused, in order to give them opportunity to repent; in deed, His long-suffering only showed to themselves and to others, that they would not; "and ye returned not not Me; saith the Lord." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:8: two: Kg1 18:5; Isa 41:17, Isa 41:18; Jer 14:3 but: Eze 4:16; Mic 6:14; Hag 1:6 yet: Amo 4:6, Amo 4:9-11; Jer 23:14; Hos 7:10 Geneva 1599 4:8 So two [or] three cities wandered unto one city, to drink water; but they were (k) not satisfied: yet have ye not returned unto me, saith the LORD. (k) They could not find enough water where they had heard that it had rained. John Gill 4:8 So two or three cities wandered unto one city, to drink water,.... Two or three cities, that is, the inhabitants of them, being without water, went up and down in quest of any city or place where they could find water for themselves and cattle to drink: but they were not satisfied; could not get enough for their present use and much less to carry back with them to supply them for any length of time; such a scarcity there was of it in other parts; see 3Kings 18:5; yet have ye not returned unto me, saith the Lord; this had no more effect upon them than the other to relinquish their former courses, and return unto the Lord by humiliation and repentance. John Wesley 4:8 Not satisfied - Either that had not enough for them, or durst not part with it. Robert Jamieson, A. R. Fausset and David Brown 4:8 three cities wandered--that is, the inhabitants of three cities (compare Jer 14:1-6). GROTIUS explains this verse and Amos 4:7, "The rain fell on neighboring countries, but not on Israel, which marked the drought to be, not accidental, but the special judgment of God." The Israelites were obliged to leave their cities and homes to seek water at a distance [CALVIN].
4:94:9: Հարի՛ զձեզ տապով, եւ արկի՛ զձեւք դալուկն. եւ յաճախեցէք ՚ի պարտէզս ձեր, եւ յայգիս եւ ՚ի թզենիս ձեր՝ եւ ՚ի ձիթենիս. եւ եկեր թրթուր. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր[10503]։ [10503] Օրինակ մի. Եւ ՚ի թզենիս ձեր եւ ՚ի թթենիս, եւ եկեր... սակայն եւ ոչ այնպէս։ Ոսկան յաւելու. Եւ ՚ի ձիթենիս ձեր. եւ զթզենիս ձեր եկեր թր՛՛։ 9 «Հարուածեցի ձեզ տապովեւ դալկութիւն բերի ձեր բերքի վրայ: Գնացիք ձեր պարտէզները եւ այգիները,ձեր թզենիներն ու ձեր ձիթենիները.թրթուրը կերաւ,սակայն եւ այնպէս դուք չդարձաք դէպի ինձ», - ասում է Տէրը: 9 «Ձեզ խորշակահարութեամբ ու դալուկով զարկի, Խառնիճը կերաւ ձեր բազմաթիւ պարտէզները Ու այգիները եւ թզենիներն ու ձիթենիները, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ Հարի զձեզ տապով եւ ^[53]արկի զձեւք դալուկն. եւ յաճախեցէք ի պարտէզս ձեր եւ յայգիս եւ ի թզենիս ձեր եւ ի ձիթենիս, եւ եկեր թրթուր``. սակայն եւ այնպէս ոչ դարձարուք առ իս, ասէ Տէր: 4:9: Հարի՛ զձեզ տապով, եւ արկի՛ զձեւք դալուկն. եւ յաճախեցէք ՚ի պարտէզս ձեր, եւ յայգիս եւ ՚ի թզենիս ձեր՝ եւ ՚ի ձիթենիս. եւ եկեր թրթուր. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր[10503]։ [10503] Օրինակ մի. Եւ ՚ի թզենիս ձեր եւ ՚ի թթենիս, եւ եկեր... սակայն եւ ոչ այնպէս։ Ոսկան յաւելու. Եւ ՚ի ձիթենիս ձեր. եւ զթզենիս ձեր եկեր թր՛՛։ 9 «Հարուածեցի ձեզ տապովեւ դալկութիւն բերի ձեր բերքի վրայ: Գնացիք ձեր պարտէզները եւ այգիները,ձեր թզենիներն ու ձեր ձիթենիները.թրթուրը կերաւ,սակայն եւ այնպէս դուք չդարձաք դէպի ինձ», - ասում է Տէրը: 9 «Ձեզ խորշակահարութեամբ ու դալուկով զարկի, Խառնիճը կերաւ ձեր բազմաթիւ պարտէզները Ու այգիները եւ թզենիներն ու ձիթենիները, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:94:9 Я поражал вас ржою и блеклостью хлеба; множество садов ваших и виноградников ваших, и смоковниц ваших, и маслин ваших пожирала гусеница, и при всем том вы не обратились ко Мне, говорит Господь. 4:9 ἐπάταξα πατασσω pat; impact ὑμᾶς υμας you ἐν εν in πυρώσει πυρωσις refining; burning καὶ και and; even ἐν εν in ἰκτέρῳ ικτερος multiply κήπους κηπος garden ὑμῶν υμων your ἀμπελῶνας αμπελων vineyard ὑμῶν υμων your καὶ και and; even συκῶνας συκων your καὶ και and; even ἐλαιῶνας ελαιων olive orchard ὑμῶν υμων your κατέφαγεν κατεσθιω consume; eat up ἡ ο the κάμπη καμπη and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:9 הִכֵּ֣יתִי hikkˈêṯî נכה strike אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker] בַּ ba בְּ in † הַ the שִּׁדָּפֹ֣ון ššiddāfˈôn שִׁדָּפֹון scorching וּ û וְ and בַ va בְּ in † הַ the יֵּרָקֹון֒ yyērāqôn יֵרָקֹון paleness הַרְבֹּ֨ות harbˌôṯ רבה be many גַּנֹּותֵיכֶ֧ם gannôṯêḵˈem גַּנָּה garden וְ wᵊ וְ and כַרְמֵיכֶ֛ם ḵarmêḵˈem כֶּרֶם vineyard וּ û וְ and תְאֵנֵיכֶ֥ם ṯᵊʔēnêḵˌem תְּאֵנָה fig וְ wᵊ וְ and זֵיתֵיכֶ֖ם zêṯêḵˌem זַיִת olive יֹאכַ֣ל yōḵˈal אכל eat הַ ha הַ the גָּזָ֑ם ggāzˈām גָּזָם locust וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 4:9. percussi vos in vento urente et in aurugine multitudinem hortorum vestrorum et vinearum vestrarum oliveta vestra et ficeta vestra comedit eruca et non redistis ad me dicit DominusI struck you with a burning wind, and with mildew, the palmerworm hath eaten up your many gardens, and your vineyards: your olive groves, and fig groves: yet you returned not to me, saith the Lord. 9. I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig trees and your olive trees hath the palmerworm devoured: yet have ye not returned unto me, saith the LORD. 4:9. I struck you with a burning wind and with yellowing; the caterpillar has consumed your many gardens and your vineyards, your olive groves and your fig groves. And you did not return to me, says the Lord. I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmerworm devoured [them]: yet have ye not returned unto me, saith the LORD: 4:9 Я поражал вас ржою и блеклостью хлеба; множество садов ваших и виноградников ваших, и смоковниц ваших, и маслин ваших пожирала гусеница, и при всем том вы не обратились ко Мне, говорит Господь. 4:9 ἐπάταξα πατασσω pat; impact ὑμᾶς υμας you ἐν εν in πυρώσει πυρωσις refining; burning καὶ και and; even ἐν εν in ἰκτέρῳ ικτερος multiply κήπους κηπος garden ὑμῶν υμων your ἀμπελῶνας αμπελων vineyard ὑμῶν υμων your καὶ και and; even συκῶνας συκων your καὶ και and; even ἐλαιῶνας ελαιων olive orchard ὑμῶν υμων your κατέφαγεν κατεσθιω consume; eat up ἡ ο the κάμπη καμπη and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:9 הִכֵּ֣יתִי hikkˈêṯî נכה strike אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker] בַּ ba בְּ in † הַ the שִּׁדָּפֹ֣ון ššiddāfˈôn שִׁדָּפֹון scorching וּ û וְ and בַ va בְּ in † הַ the יֵּרָקֹון֒ yyērāqôn יֵרָקֹון paleness הַרְבֹּ֨ות harbˌôṯ רבה be many גַּנֹּותֵיכֶ֧ם gannôṯêḵˈem גַּנָּה garden וְ wᵊ וְ and כַרְמֵיכֶ֛ם ḵarmêḵˈem כֶּרֶם vineyard וּ û וְ and תְאֵנֵיכֶ֥ם ṯᵊʔēnêḵˌem תְּאֵנָה fig וְ wᵊ וְ and זֵיתֵיכֶ֖ם zêṯêḵˌem זַיִת olive יֹאכַ֣ל yōḵˈal אכל eat הַ ha הַ the גָּזָ֑ם ggāzˈām גָּזָם locust וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 4:9. percussi vos in vento urente et in aurugine multitudinem hortorum vestrorum et vinearum vestrarum oliveta vestra et ficeta vestra comedit eruca et non redistis ad me dicit Dominus I struck you with a burning wind, and with mildew, the palmerworm hath eaten up your many gardens, and your vineyards: your olive groves, and fig groves: yet you returned not to me, saith the Lord. 9. I have smitten you with blasting and mildew: the multitude of your gardens and your vineyards and your fig trees and your olive trees hath the palmerworm devoured: yet have ye not returned unto me, saith the LORD. 4:9. I struck you with a burning wind and with yellowing; the caterpillar has consumed your many gardens and your vineyards, your olive groves and your fig groves. And you did not return to me, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 9. Пророк указывает другие бедствия, постигавшие Израиля: гибель посевов от болезней и садов от гусеницы. Ржа - с евр. schiddaphon, собств. чернота, почерневшие волоса от восточного ветра (слав. "побих вы раждежением); блеклость - с евр. irakon желтизна, пожелтение хлеба (Втор XXVIII:22; 3: Цар VIII:32), бывающее от дующего в ноябре ветра (слав. "и златеницею"). Adam Clarke: Commentary on the Bible - 1831 4:9: I have smitten you with blasting and mildew - He sent blasting and mildew on the crops, and the locust on the gardens, vineyards, and fields; and this in such a way as to show it was a Divine judgment. They saw this; "yet they did not return to the Lord!" Albert Barnes: Notes on the Bible - 1834 4:9: I have smitten you with blasting - Literally, "an exceeding scorching," such as the hot east wind produced, and "an exceeding mildew," a blight, in which the ears turn untimely a pale yellow, and have no grain. Both words are doubly intensive. They stand together in the prophecy of Moses Deu 28:22, among the other scourges of disobedience; and the mention of these would awaken, in those who would hear, the memory of a long train of other warnings and other judgments. When your gardens ... increased - Better, as English margin. "the multitude of your gardens." The garden of the east united the orchard Job 8:16; Sol 4:13-14; Sol 6:11, herb Deu 11:10; Sol 4:14; Sol 6:2, and flower garden. It comprised what was necessary for use as well as what was fragrant. It furnished part of their support Amo 9:14; Jer 29:5, Jer 29:28. Its trees Ecc 2:6, as well as the garden (Sol 4:15; Ecclus. 24:30) generally, being mostly watered artificially, it was beyond the reach of ordinary drought. The tree, "planted by the channels of waters" (Psa 1:3; Jer 17:8; add Isa 58:11; Jer 31:12, contrariwise Isa 1:30), was an image of abiding freshness and fertility, Yet neither would these escape God's sentence. On these He sent the locusts, which, in a few hours - all leaves - flower, herb or tree, are as dead (see the note at Joe 1:7). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:9: with: Deu 28:22; Kg1 8:37; Ch2 6:28; Hag 2:17 when: etc. or, the multitude of your gardens, etc. did the palmer worm, etc the palmerworm: Amo 7:1, Amo 7:2; Deu 28:42; Joe 1:4, Joe 2:25 yet: Amo 4:6, Amo 4:8; Job 36:8-13; Isa 1:5, Isa 42:24, Isa 42:25; Jer 5:3 John Gill 4:9 I have smitten you with blasting and mildew,.... "Blasting" is what we commonly call "blights", generally occasioned by an east wind; and so Kimchi interprets the word here used; and the Vulgate Latin version renders it, "a burning wind"; which causes the buds and leaves of trees to shrivel up as if they were burnt with fire. "Mildew" is a kind of clammy dew, which falling upon corn, &c. corrupts and destroys by its moisture; and is a kind of jaundice to the fruits of the earth; and has its name as that, from yellowness, in the Hebrew language: when the Lord is said to smite them with these the sense is, that he sent these upon the fruits of their gardens, fields and vineyards, which consumed them: when your gardens and your vineyards and your fig trees and your olive trees increased, the palmer worm devoured them; just when they were budding and blossoming, and bringing forth fruit; and so what the blasting and mildew did not consume, that the palmer worm, a kind of locust, did; which has its name from its biting and cutting off the leaves and branches of trees, as of those mentioned vines, olives and fig trees, with which the land of Canaan abounded, the cutting off which was a great calamity. The Targum is, "the multitude of your gardens, &c. the palmer worm hath eaten:'' yet have ye not returned unto me, saith the Lord; this dispensation of Providence was also without its desired fruit and effect; See Gill on Amos 4:6. John Wesley 4:9 Increased - When they were most fruitful. Devoured - Eat up all, as is the manner of them. Robert Jamieson, A. R. Fausset and David Brown 4:9 blasting--the blighting influence of the east wind on the corn (Gen 41:6). when . . . gardens . . . increased--In vain ye multiplied your gardens, &c., for I destroyed their produce. BOCHART supports Margin, "the multitude of your gardens." palmer worm--A species of locust is here meant, hurtful to fruits of trees, not to herbage or corn. The same east wind which brought the drought, blasting, and mildew, brought also the locusts into Judea [BOCHART], (Ex 10:13).
4:104:10: Առաքեցի ՚ի վերայ ձեր մա՛հ ՚ի ճանապարհին Եգիպտացւոց, եւ կոտորեցի սրով զերիտասարդս ձեր հանդերձ գերութեամբ երիվարաց ձերոց. եւ ծախեցի զբանակս ձեր հրով բարկութեան իմոյ. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր[10504]։ [10504] Ոմանք. Առաքեցից ՚ի վերայ ձեր մահ։ 10 «Եգիպտոսի ճանապարհին մահ ուղարկեցի ձեզ վրայեւ կոտորեցի ձեր երիտասարդներին՝գերի տարուած ձեր երիվարների հետ,սպառեցի ձեր բանակները իմ բարկութեան հրով,սակայն եւ այնպէս դուք չդարձաք դէպի ինձ», - ասում է Տէրը: 10 «Եգիպտոսի ճամբուն մէջ* ձեր վրայ ժանտախտ ղրկեցի, Ձեր երիտասարդները սուրով մեռցուցի, Թողուցի որ ձեր ձիերը գերի տարուին, Ձեր բանակներուն գարշահոտութիւնը մինչեւ ձեր քիթը հասցուցի, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ Առաքեցի ի վերայ ձեր մահ ^[54]ի ճանապարհին Եգիպտացւոց, եւ կոտորեցի սրով զերիտասարդս ձեր հանդերձ գերութեամբ երիվարաց ձերոց, եւ ^[55]ծախեցի զբանակս ձեր հրով բարկութեան իմոյ``. սակայն եւ այնպէս ոչ դարձարուք առ իս, ասէ Տէր: 4:10: Առաքեցի ՚ի վերայ ձեր մա՛հ ՚ի ճանապարհին Եգիպտացւոց, եւ կոտորեցի սրով զերիտասարդս ձեր հանդերձ գերութեամբ երիվարաց ձերոց. եւ ծախեցի զբանակս ձեր հրով բարկութեան իմոյ. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր[10504]։ [10504] Ոմանք. Առաքեցից ՚ի վերայ ձեր մահ։ 10 «Եգիպտոսի ճանապարհին մահ ուղարկեցի ձեզ վրայեւ կոտորեցի ձեր երիտասարդներին՝գերի տարուած ձեր երիվարների հետ,սպառեցի ձեր բանակները իմ բարկութեան հրով,սակայն եւ այնպէս դուք չդարձաք դէպի ինձ», - ասում է Տէրը: 10 «Եգիպտոսի ճամբուն մէջ* ձեր վրայ ժանտախտ ղրկեցի, Ձեր երիտասարդները սուրով մեռցուցի, Թողուցի որ ձեր ձիերը գերի տարուին, Ձեր բանակներուն գարշահոտութիւնը մինչեւ ձեր քիթը հասցուցի, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:104:10 Посылал Я на вас моровую язву, подобную Египетской, убивал мечом юношей ваших, отводя коней в плен, так что смрад от станов ваших поднимался в ноздри ваши; и при всем том вы не обратились ко Мне, говорит Господь. 4:10 ἐξαπέστειλα εξαποστελλω send forth εἰς εις into; for ὑμᾶς υμας you θάνατον θανατος death ἐν εν in ὁδῷ οδος way; journey Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀπέκτεινα αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword τοὺς ο the νεανίσκους νεανισκος young man ὑμῶν υμων your μετὰ μετα with; amid αἰχμαλωσίας αιχμαλωσια captivity ἵππων ιππος horse σου σου of you; your καὶ και and; even ἀνήγαγον αναγω lead up; head up ἐν εν in πυρὶ πυρ fire τὰς ο the παρεμβολὰς παρεμβολη encampment; barracks ὑμῶν υμων your ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:10 שִׁלַּ֨חְתִּי šillˌaḥtî שׁלח send בָכֶ֥ם vāḵˌem בְּ in דֶּ֨בֶר֙ dˈever דֶּבֶר pest בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt הָרַ֤גְתִּי hārˈaḡtî הרג kill בַ va בְּ in † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger בַּח֣וּרֵיכֶ֔ם baḥˈûrêḵˈem בָּחוּר young man עִ֖ם ʕˌim עִם with שְׁבִ֣י šᵊvˈî שְׁבִי captive סֽוּסֵיכֶ֑ם sˈûsêḵˈem סוּס horse וָ wā וְ and אַעֲלֶ֞ה ʔaʕᵃlˈeh עלה ascend בְּאֹ֤שׁ bᵊʔˈōš בְּאֹשׁ stench מַחֲנֵיכֶם֙ maḥᵃnêḵˌem מַחֲנֶה camp וּֽ ˈû וְ and בְ vᵊ בְּ in אַפְּכֶ֔ם ʔappᵊḵˈem אַף nose וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:10. misi in vos mortem in via Aegypti percussi in gladio iuvenes vestros usque ad captivitatem equorum vestrorum et ascendere feci putredinem castrorum vestrorum in nares vestras et non redistis ad me dicit DominusI sent death upon you in the way of Egypt, I slew your young men with the sword, even to the captivity of your horses: and I made the stench of your camp to come up into your nostrils: yet you returned not to me, saith the Lord. 10. I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have carried away your horses; and I have made the stink of your camp to come up even into your nostrils: yet have ye not returned unto me, saith the LORD. 4:10. I sent death to you by way of Egypt; I struck your youths with the sword, even bringing captivity to your horses. And I made the stench of your camp ascend into your nostrils. And you did not return to me, says the Lord. I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD: 4:10 Посылал Я на вас моровую язву, подобную Египетской, убивал мечом юношей ваших, отводя коней в плен, так что смрад от станов ваших поднимался в ноздри ваши; и при всем том вы не обратились ко Мне, говорит Господь. 4:10 ἐξαπέστειλα εξαποστελλω send forth εἰς εις into; for ὑμᾶς υμας you θάνατον θανατος death ἐν εν in ὁδῷ οδος way; journey Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἀπέκτεινα αποκτεινω kill ἐν εν in ῥομφαίᾳ ρομφαια broadsword τοὺς ο the νεανίσκους νεανισκος young man ὑμῶν υμων your μετὰ μετα with; amid αἰχμαλωσίας αιχμαλωσια captivity ἵππων ιππος horse σου σου of you; your καὶ και and; even ἀνήγαγον αναγω lead up; head up ἐν εν in πυρὶ πυρ fire τὰς ο the παρεμβολὰς παρεμβολη encampment; barracks ὑμῶν υμων your ἐν εν in τῇ ο the ὀργῇ οργη passion; temperament μου μου of me; mine καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:10 שִׁלַּ֨חְתִּי šillˌaḥtî שׁלח send בָכֶ֥ם vāḵˌem בְּ in דֶּ֨בֶר֙ dˈever דֶּבֶר pest בְּ bᵊ בְּ in דֶ֣רֶךְ ḏˈereḵ דֶּרֶךְ way מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt הָרַ֤גְתִּי hārˈaḡtî הרג kill בַ va בְּ in † הַ the חֶ֨רֶב֙ ḥˈerev חֶרֶב dagger בַּח֣וּרֵיכֶ֔ם baḥˈûrêḵˈem בָּחוּר young man עִ֖ם ʕˌim עִם with שְׁבִ֣י šᵊvˈî שְׁבִי captive סֽוּסֵיכֶ֑ם sˈûsêḵˈem סוּס horse וָ wā וְ and אַעֲלֶ֞ה ʔaʕᵃlˈeh עלה ascend בְּאֹ֤שׁ bᵊʔˈōš בְּאֹשׁ stench מַחֲנֵיכֶם֙ maḥᵃnêḵˌem מַחֲנֶה camp וּֽ ˈû וְ and בְ vᵊ בְּ in אַפְּכֶ֔ם ʔappᵊḵˈem אַף nose וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 4:10. misi in vos mortem in via Aegypti percussi in gladio iuvenes vestros usque ad captivitatem equorum vestrorum et ascendere feci putredinem castrorum vestrorum in nares vestras et non redistis ad me dicit Dominus I sent death upon you in the way of Egypt, I slew your young men with the sword, even to the captivity of your horses: and I made the stench of your camp to come up into your nostrils: yet you returned not to me, saith the Lord. 10. I have sent among you the pestilence after the manner of Egypt: your young men have I slain with the sword, and have carried away your horses; and I have made the stink of your camp to come up even into your nostrils: yet have ye not returned unto me, saith the LORD. 4:10. I sent death to you by way of Egypt; I struck your youths with the sword, even bringing captivity to your horses. And I made the stench of your camp ascend into your nostrils. And you did not return to me, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 10. После того как названные бедствия не достигали своей цели, Господь поражал Израиля новыми, более тяжкими, постигавшими непосредственно людей. - Язву, подобную египетской, т. е. подобную той, которая постигла Египет при исходе евреев (Исх IХ, 3-5; XII:29-31) или в общем смысле - подобную эпидемическим язвам, бывающим в Египте. LXX евр. bedderech miziraim (подобную Египетской) перевели буквально; отсюда в слав. "послах на вы смерть на пути египетстем". - Смрад от станов ваших поднимался в ноздри ваши: причиною смрада являлось множество трупов. LXX евр. beasch (смрад) читали как baesch (en puri) "в огне", а beapechem ("в ноздри ваши") как beapi (en th orgh mou) "во гневе Моем"; отсюда в слав. "и изведох во огни полки ваша во гневе Моем". Перевод LXX дает мысль более соответствующую контексту речи. Вероятно, в ст. 11: пророк имеет в виду несчастные войны с сирийцами (4: Цар VIII:12; XIII:3, 7). Adam Clarke: Commentary on the Bible - 1831 4:10: I have sent - the pestilence - After the blasting and the mildew, the pestilence came; and it acted among them as one of the plagues of Egypt. Besides this, he had suffered their enemies to attack and prevail against them; alluding to the time in which the Syrians besieged Samaria, and reduced it to the most extreme necessity, when the head of an ass was sold for eighty pieces of silver, and the fourth part of a cab of dove's dung for five; and mothers ate the flesh of their children that had died through hunger, Kg2 6:25. And the people were miraculously relieved by the total slaughter of the Syrians by the unseen hand of God, Kg2 7:1, etc. And yet, after all those signal judgments, and singular mercies, "they did not return unto the Lord!" Albert Barnes: Notes on the Bible - 1834 4:10: I have sent among you the pestilence after the manner of Egypt - that is, after the way in which God had dealt with Egypt . God had twice promised, when the memory of the plagues which He sent on Egypt was still fresh "if thou wilt diligently hearken to the voice of the Lord thy God - I will put none of the diseases upon thee which I have brought upon the Egyptians" Exo 15:26; Deu 7:15. Contrariwise, God had forewarned them in that same prophecy of Moses, that, if they disobeyed Him, "He will bring upon thee all the diseases of Egypt which thou was afraid of, and they shall cleave unto thee" (Deu 28:60, add Deu 28:27). Egypt was, at times, subject to great visitations of the plague ; it is said to be its birthplace . Palestine was by nature healthy. Hence, and on account of the terribleness of the scourge, God so often speaks of it, as of His own special sending. He had threatened in the law; "I will sold a pestilence upon you" Lev 26:25; "the Lord thy God will make the pestilence cleave unto you" Deu 28:21. Jeremiah says to the false prophet Hananiah; "The prophets that have been before me and before thee of old prophesied both against many countries and against great kingdoms, of war and of evil and of pestilence" Jer 28:8. Amos bears witness that those visitations came. Jeremiah Jer 14:12; Jer 29:17-18; Jer 34:17 and Ezekiel (Eze 5:12; Eze 6:11, etc.) prophesied them anew, together with the sword and with famine. Israel, having sinned like Egypt, was to be punished like Egypt. And have taken away your horses - Literally, as English margin. "with the captivity of your horses." After famine, drought, locust, pestilence, followed that worst scourge of all, that through man. The possessions of the plain of Jezreel, so well suited for cavalry, probably induced israel to break in this respect the law of Moses. Hazael "left to Jehoahaz but 50 horsemen and 10 chariots and 10, 000 footmen, for the king of Syria had destroyed them, and had made them like the dust by threshing." Their armies, instead of being a defense, lay unburied on the ground, a fresh source of pestilence. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:10: pestilence: Exo 9:3-6, Exo 12:29, Exo 12:30, Exo 15:26; Lev 26:16, Lev 26:25; Deu 7:15, Deu 28:22, Deu 28:27, Deu 28:60; Psa 78:49, Psa 78:50 after the manner: or, in the way your young: Lev 26:25; Kg2 8:12, Kg2 10:32; Jer 6:11, Jer 11:22, Jer 18:21, Jer 48:15 and have taken away your horses: Heb. with the captivity of your horses, Kg2 13:3, Kg2 13:7 the stink: Amo 8:3; Deu 28:26; Jer 8:1, Jer 8:2, Jer 9:22, Jer 15:3, Jer 16:4; Joe 2:20 yet: Amo 4:6; Exo 8:19, Exo 9:12, Exo 9:17, Exo 9:34, Exo 9:35, Exo 10:3, Exo 10:27, Exo 14:4 Geneva 1599 4:10 I have sent among you the pestilence after the manner of (l) Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD. (l) As I plagued the Egyptians; (Ex 9:10). John Gill 4:10 I have sent among you the pestilence, after the manner of Egypt,.... Like that which was sent among the firstborn of Egypt, and cut them off in one night; or when in the way of Egypt, as the Targum; either as in the wilderness, when they came out of Egypt, so Jarchi interprets it; see Num 16:46; or the Lord sent the pestilence as they went in the way to Egypt for help and assistence, or for shelter, for food in time of famine; for they went thither, as Kimchi says, because of the famine, to fetch food, from thence; and this was displeasing to the Lord, and he sent the plague among them, which cut them off in the way: your young men have I slain with the sword; of the enemy in battle; or as they were in the way to Egypt, being sent there to fetch food, but were intercepted by the enemy: and have taken away your horses; on which they rode to Egypt on the above errand; or rather which they brought up from thence, contrary to the command of God: and have made the stink of your camps to come up unto your nostrils; such numbers of their armies being slain, and these lying unburied, the smell of them was very noisome: yet have ye not returned unto me saith the Lord; still they continued obstinate and impenitent; See Gill on Amos 4:6. John Wesley 4:10 Your horses - The riders being killed. The stink - So great slaughter hath been made in your camp that there were not sufficient to bury the slain. Robert Jamieson, A. R. Fausset and David Brown 4:10 pestilence after the manner of Egypt--such as I formerly sent on the Egyptians (Ex 9:3, Ex 9:8, &c.; Ex 12:29; Deut 28:27, Deut 28:60). Compare the same phrase, Is 10:24. have taken away your horses--literally, "accompanied with the captivity of your horses"; I have given up your young men to be slain, and their horses to be taken by the foe (compare 4Kings 13:7). stink of your camps--that is, of your slain men (compare Is 34:3; Joel 2:20). to come up unto your nostrils--The Hebrew is more emphatic, "to come up, and that unto your nostrils."
4:114:11: Կործանեցի՛ զձեզ՝ որպէս կործանեաց Աստուած զՍոդոմ եւ զԳոմոր. եւ եղերուք իբրեւ զխանձող զերծեալ ՚ի հրոյ. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 11 «Կործանեցի ձեզ, ինչպէս Աստուած կործանեց Սոդոմն ու Գոմորը,եւ դուք կրակից փրկուած փայտի պէս եղաք,սակայն եւ այնպէս չդարձաք դէպի ինձ, - ասում է Տէրը: 11 «Աստուծոյ կործանած Սոդոմին ու Գոմորին պէս ձեզ ալ կործանեցի, Կրակէ հանուած խանձուողի պէս եղաք, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ Կործանեցի զձեզ` որպէս կործանեաց Աստուած զՍոդոմ եւ զԳոմոր, եւ եղերուք իբրեւ զխանձող զերծեալ ի հրոյ. սակայն եւ այնպէս ոչ դարձարուք առ իս, ասէ Տէր: 4:11: Կործանեցի՛ զձեզ՝ որպէս կործանեաց Աստուած զՍոդոմ եւ զԳոմոր. եւ եղերուք իբրեւ զխանձող զերծեալ ՚ի հրոյ. սակայն եւ այնպէս ո՛չ դարձարուք առ իս՝ ասէ Տէր։ 11 «Կործանեցի ձեզ, ինչպէս Աստուած կործանեց Սոդոմն ու Գոմորը,եւ դուք կրակից փրկուած փայտի պէս եղաք,սակայն եւ այնպէս չդարձաք դէպի ինձ, - ասում է Տէրը: 11 «Աստուծոյ կործանած Սոդոմին ու Գոմորին պէս ձեզ ալ կործանեցի, Կրակէ հանուած խանձուողի պէս եղաք, Նորէն ինծի չդարձաք», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾	4:114:11 Производил Я среди вас разрушения, как разрушил Бог Содом и Гоморру, и вы были выхвачены, как головня из огня, и при всем том вы не обратились ко Мне, говорит Господь. 4:11 κατέστρεψα καταστρεφω overturn ὑμᾶς υμας you καθὼς καθως just as / like κατέστρεψεν καταστρεφω overturn ὁ ο the θεὸς θεος God Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra καὶ και and; even ἐγένεσθε γινομαι happen; become ὡς ως.1 as; how δαλὸς δαλος from; out of πυρός πυρ fire καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:11 הָפַ֣כְתִּי hāfˈaḵtî הפך turn בָכֶ֗ם vāḵˈem בְּ in כְּ kᵊ כְּ as מַהְפֵּכַ֤ת mahpēḵˈaṯ מַהְפֵּכָה overthrow אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וַ wa וְ and תִּהְי֕וּ ttihyˈû היה be כְּ kᵊ כְּ as א֖וּד ʔˌûḏ אוּד log מֻצָּ֣ל muṣṣˈāl נצל deliver מִ mi מִן from שְּׂרֵפָ֑ה śśᵊrēfˈā שְׂרֵפָה burning וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 4:11. subverti vos sicut subvertit Deus Sodomam et Gomorram et facti estis quasi torris raptus de incendio et non redistis ad me dicit DominusI destroyed some of you, as God destroyed Sodom and Gomorrha, and you were as a firebrand plucked out of the burning: yet you returned not to me, saith the Lord. 11. I have overthrown among you, as when God overthrew Sodom and Gomorrah, and ye were as a brand plucked out of the burning: yet have ye not returned unto me, saith the LORD. 4:11. I overturned you, just as God overturned Sodom and Gomorrah, and you became like an ember seized from the fire. And you did not return to me, says the Lord. I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD: 4:11 Производил Я среди вас разрушения, как разрушил Бог Содом и Гоморру, и вы были выхвачены, как головня из огня, и при всем том вы не обратились ко Мне, говорит Господь. 4:11 κατέστρεψα καταστρεφω overturn ὑμᾶς υμας you καθὼς καθως just as / like κατέστρεψεν καταστρεφω overturn ὁ ο the θεὸς θεος God Σοδομα σοδομα Sodoma; Sothoma καὶ και and; even Γομορρα γομορρα Gomorra καὶ και and; even ἐγένεσθε γινομαι happen; become ὡς ως.1 as; how δαλὸς δαλος from; out of πυρός πυρ fire καὶ και and; even οὐδ᾿ ουδε not even; neither ὧς ως.1 as; how ἐπεστρέψατε επιστρεφω turn around; return πρός προς to; toward με με me λέγει λεγω tell; declare κύριος κυριος lord; master 4:11 הָפַ֣כְתִּי hāfˈaḵtî הפך turn בָכֶ֗ם vāḵˈem בְּ in כְּ kᵊ כְּ as מַהְפֵּכַ֤ת mahpēḵˈaṯ מַהְפֵּכָה overthrow אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] סְדֹ֣ם sᵊḏˈōm סְדֹם Sodom וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah וַ wa וְ and תִּהְי֕וּ ttihyˈû היה be כְּ kᵊ כְּ as א֖וּד ʔˌûḏ אוּד log מֻצָּ֣ל muṣṣˈāl נצל deliver מִ mi מִן from שְּׂרֵפָ֑ה śśᵊrēfˈā שְׂרֵפָה burning וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שַׁבְתֶּ֥ם šavtˌem שׁוב return עָדַ֖י ʕāḏˌay עַד unto נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH 4:11. subverti vos sicut subvertit Deus Sodomam et Gomorram et facti estis quasi torris raptus de incendio et non redistis ad me dicit Dominus I destroyed some of you, as God destroyed Sodom and Gomorrha, and you were as a firebrand plucked out of the burning: yet you returned not to me, saith the Lord. 11. I have overthrown among you, as when God overthrew Sodom and Gomorrah, and ye were as a brand plucked out of the burning: yet have ye not returned unto me, saith the LORD. 4:11. I overturned you, just as God overturned Sodom and Gomorrah, and you became like an ember seized from the fire. And you did not return to me, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 11. Пророк говорит о бедствиях землетрясения, может быть того, о котором он упоминает в I:1: своей книги. Adam Clarke: Commentary on the Bible - 1831 4:11: I have overthrown some of you - In the destruction of your cities I have shown my judgments as signally as I did in the destruction of Sodom and Gomorrah; and those of you that did escape were as "brands plucked out of the fire;" if not consumed, yet much scorched. And as the judgment was evidently from my hand, so was the deliverance; "and yet ye have not returned unto me, saith the Lord." Albert Barnes: Notes on the Bible - 1834 4:11: I have overthrown some of you - The earthquake is probably reserved to the last, as being the rarest, and so the most special, visitation. Frequent as earthquakes have been on the borders of Palestine, the greater part of Palestine was not on the line, which was especially shaken by them. The line, chiefly visited by earthquakes, was along the coast of the Mediterranean or parallel to it, chiefly from Tyre to Antioch and Aleppo. Here were the great historical earthquakes, which were the scourges of Tyre, Sidon, Beirut, Botrys, Tripolis, Laodicea on the sea; which shattered Litho-prosopon, prostrated Baalbek and Hamath, and so often afflicted Antioch and Aleppo , while Damascus was mostly spared . Eastward it may have reached to Safed, Tiberias, and the Hauran. Ar-Moab perished by an earthquake in the childhood of Jerome . But, at least, the evidence of earthquakes, except perhaps in the ruins of the Hauran , is slighter. Earthquakes there have been (although fewer) at Jerusalem. Yet on the whole, it seems truer to say that the skirts of Palestine were subject to destructive earthquakes, than to affirm this of central Palestine . The earthquake must have been all the more terrible, because it was unprecedented. One or more terrible earthquakes, overthrowing cities, must have been sent, before that, on occasion of which Amos collected his prophecies. For his prophecies were uttered "two years before" that "earthquake;" and this earthquake had preceded his prophecy. "I overthrew," God says, "among you, as God overthrew Sodom and Gomorrah." He uses the word, especially used by Moses and the prophets of that dread overthrow of Sodom and Gomorrah, when they were turned, as it were, upside down. The earthquake is at all times the more mysterious, because unseen, unannounced, unlooked for, instantaneous, complete. The ground under a man's feet seems no longer secure: his shelter is his destruction; men's houses become their graves. Whole cities must have been utterly overthrown, for He compares the overthrow worked among them, to the overthrow of "the cities of the plain." Other visitations have heralds sent before them. War, pestilence, famine, seldom break in at once. The earthquake at once, buries, it may be, thousands or tens of thousands, each stiffened (if it were so) in that his last deed of evil; each household with its own form of misery; each in its separate vault, dead, dying, crushed, imprisoned; the remnant indeed "surviving," for most whom they loved were gone. So he says; And ye, who escaped, were as a firebrand, plucked out of the burning - Once it had been green, fresh, fragrant, with leaf or flower; now scorched, charred, blackened, all but consumed. In itself, it was fit for nothing, but to be cast back into the fire from where it had been rescued. Man would so deal with it. A re-creation alone could restore it. Slight emblem of a soul, whose freshness sin had withered, then God's severe judgment had half-consumed; in itself, meet only for the everlasting fire, from which yet God withdraws it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:11: as God: Gen 19:24, Gen 19:25; Isa 13:19; Jer 49:18; Hos 11:8; Pe2 2:6; Jde 1:7 as a: Zac 3:2; Co1 3:15; Jde 1:23 yet: Amo 4:6; Jer 6:28-30; Eze 22:17-22, Eze 24:13; Rev 9:20 Geneva 1599 4:11 I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and ye were as a (m) firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD. (m) You were almost all consumed, and a few of you were wonderfully preserved; (4Kings 14:26). John Gill 4:11 I have overthrown some of you, as God overthrew Sodom and Gomorrah,.... Either their houses were burnt, or their bodies consumed by fire from heaven, with lightning; not whole cities, but the habitations of some particular persons, or they themselves: and ye were as a firebrand plucked out of the burning; some escaped such an awful calamity, their houses were not consumed, while others were; and their persons were safe, while others, just by them, were struck dead at once: yet have ye not returned unto me, saith the Lord; neither the judgments of God on themselves and others had any effect upon them to humble and reclaim them: such dispensations, without the grace of God is exerted, rather harden than soften; and, instead of bringing men to repentance, cause them to blaspheme; see Rev_ 16:8; nor will the mercy and goodness of God, which should lead persons to repentance, attain that end, unless accompanied with the Spirit and grace of God; who, notwithstanding such mercies and deliverances, will remain senseless, stupid obdurate, and impenitent; see Rev_ 9:20. John Wesley 4:11 Overthrew - By grievous and desolating judgments. As a fire - brand - Such of you as escaped were yet as fire - brands in the midst of the fire, 'till infinite mercy saved a remnant. Robert Jamieson, A. R. Fausset and David Brown 4:11 some of you--some parts of your territory. as God overthrew Sodom-- (Deut 29:23; Is 13:19; Jer 49:18; Jer 50:40; 2Pet 2:6; Jude 1:7). "God" is often repeated in Hebrew instead of "I." The earthquake here apparently alluded to is not that in the reign of Uzziah, which occurred "two years" later (Amos 1:1). Traces of earthquakes and volcanic agency abound in Palestine. The allusion here is to some of the effects of these in previous times. Compare the prophecy, Deu. 28:15-68, with Amos 4:6-11 here. as a firebrand plucked out of . . . burning--(Compare Is 7:4; Zech 3:2). The phrase is proverbial for a narrow escape from utter extinction. Though Israel revived as a nation under Jeroboam II, it was but for a time, and that after an almost utter destruction previously (4Kings 14:26).
4:124:12: Վասն այնորիկ ա՛յսպէս արարից զքեզ Իսրայէլ. բայց զի ա՛յսպէս առնելոց եմ զքեզ՝ պատրաստեա՛ կարդա՛լ զանուն Տեառն Աստուծոյ քոյ Իսրայէլի[10505]։ [10505] Ոմանք. Այնպէս արարից զքեզ. բայց զի այնպէս առնելոց եմ։ 12 «Դրա համար էլ ես այսպէս պիտի անեմ քեզ, Իսրայէ՛լ,բայց քանի որ այսպէս պիտի անեմ քեզ,պատրա՛ստ եղիր կանչելու քո Աստծու անունը, Իսրայէ՛լ: 12 Անոր համար քեզի այսպէս պիտի ընեմ, ո՛վ Իսրայէլ, Քանի որ քեզի այս բանը պիտի ընեմ, Ուստի քու Աստուածդ դիմաւորելու պատրաստուէ, ո՛վ Իսրայէլ»։ Վասն այնորիկ այսպէս արարից զքեզ, Իսրայէլ. բայց զի այսպէս առնելոց եմ զքեզ` ^[56]պատրաստեա կարդալ զանուն Տեառն Աստուծոյ քո Իսրայելի: 4:12: Վասն այնորիկ ա՛յսպէս արարից զքեզ Իսրայէլ. բայց զի ա՛յսպէս առնելոց եմ զքեզ՝ պատրաստեա՛ կարդա՛լ զանուն Տեառն Աստուծոյ քոյ Իսրայէլի[10505]։ [10505] Ոմանք. Այնպէս արարից զքեզ. բայց զի այնպէս առնելոց եմ։ 12 «Դրա համար էլ ես այսպէս պիտի անեմ քեզ, Իսրայէ՛լ,բայց քանի որ այսպէս պիտի անեմ քեզ,պատրա՛ստ եղիր կանչելու քո Աստծու անունը, Իսրայէ՛լ: 12 Անոր համար քեզի այսպէս պիտի ընեմ, ո՛վ Իսրայէլ, Քանի որ քեզի այս բանը պիտի ընեմ, Ուստի քու Աստուածդ դիմաւորելու պատրաստուէ, ո՛վ Իսրայէլ»։ zohrab-1805▾ eastern-1994▾ western am▾	4:124:12 Посему так поступлю Я с тобою, Израиль; и как Я так поступлю с тобою, то приготовься к сретению Бога твоего, Израиль, 4:12 διὰ δια through; because of τοῦτο ουτος this; he οὕτως ουτως so; this way ποιήσω ποιεω do; make σοι σοι you Ισραηλ ισραηλ.1 Israel πλὴν πλην besides; only ὅτι οτι since; that οὕτως ουτως so; this way ποιήσω ποιεω do; make σοι σοι you ἑτοιμάζου ετοιμαζω prepare τοῦ ο the ἐπικαλεῖσθαι επικαλεω invoke; nickname τὸν ο the θεόν θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel 4:12 לָכֵ֕ן lāḵˈēn לָכֵן therefore כֹּ֥ה kˌō כֹּה thus אֶעֱשֶׂה־ ʔeʕᵉśeh- עשׂה make לְּךָ֖ llᵊḵˌā לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֵ֚קֶב ˈʕēqev עֵקֶב end כִּֽי־ kˈî- כִּי that זֹ֣את zˈōṯ זֹאת this אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to הִכֹּ֥ון hikkˌôn כון be firm לִ li לְ to קְרַאת־ qᵊraṯ- קרא encounter אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 4:12. quapropter haec faciam tibi Israhel postquam autem haec fecero tibi praeparare in occursum Dei tui IsrahelTherefore I will do these things to thee, O Israel: and after I shall have done these things to thee, be prepared to meet thy God, O Israel. 12. Therefore thus will I do unto thee, O Israel: because I will do this unto thee, prepare to meet thy God, O Israel. 4:12. Because of this, I will do these things to you, Israel. But after I have done these things to you, Israel, be prepared to meet your God. Therefore thus will I do unto thee, O Israel: [and] because I will do this unto thee, prepare to meet thy God, O Israel: 4:12 Посему так поступлю Я с тобою, Израиль; и как Я так поступлю с тобою, то приготовься к сретению Бога твоего, Израиль, 4:12 διὰ δια through; because of τοῦτο ουτος this; he οὕτως ουτως so; this way ποιήσω ποιεω do; make σοι σοι you Ισραηλ ισραηλ.1 Israel πλὴν πλην besides; only ὅτι οτι since; that οὕτως ουτως so; this way ποιήσω ποιεω do; make σοι σοι you ἑτοιμάζου ετοιμαζω prepare τοῦ ο the ἐπικαλεῖσθαι επικαλεω invoke; nickname τὸν ο the θεόν θεος God σου σου of you; your Ισραηλ ισραηλ.1 Israel 4:12 לָכֵ֕ן lāḵˈēn לָכֵן therefore כֹּ֥ה kˌō כֹּה thus אֶעֱשֶׂה־ ʔeʕᵉśeh- עשׂה make לְּךָ֖ llᵊḵˌā לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֵ֚קֶב ˈʕēqev עֵקֶב end כִּֽי־ kˈî- כִּי that זֹ֣את zˈōṯ זֹאת this אֶֽעֱשֶׂה־ ʔˈeʕᵉśeh- עשׂה make לָּ֔ךְ llˈāḵ לְ to הִכֹּ֥ון hikkˌôn כון be firm לִ li לְ to קְרַאת־ qᵊraṯ- קרא encounter אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 4:12. quapropter haec faciam tibi Israhel postquam autem haec fecero tibi praeparare in occursum Dei tui Israhel Therefore I will do these things to thee, O Israel: and after I shall have done these things to thee, be prepared to meet thy God, O Israel. 12. Therefore thus will I do unto thee, O Israel: because I will do this unto thee, prepare to meet thy God, O Israel. 4:12. Because of this, I will do these things to you, Israel. But after I have done these things to you, Israel, be prepared to meet your God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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 - 1903-1914 12. Так как наказания не вразумили народ и не обратили его, то теперь постигнет его самое тяжкое бедствие, и пророк приглашает народ готовиться к сретению грядущего Судии. Adam Clarke: Commentary on the Bible - 1831 4:12: Therefore thus will I do unto thee - I will continue my judgments, I will fight against you; and, because I am thus determined: - Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text. Albert Barnes: Notes on the Bible - 1834 4:12: Therefore thus will I do unto thee - God says more by His silence. He had enumerated successive scourges. Now, with His hand uplifted to strike, He mentions none, but says, "thus." Rib.: "So men too, loth to name evils, which they fear and detest, say, "God do so to me, and more also." God using the language of people" Jerome, "having said, 'thus will I do unto thee,' is silent as to what He will do; that so, Israel hanging in suspense, as having before him each sort of punishment (which are the more terrible, because he imagines them one by one), may indeed repent, that God inflict not what He threatens." Prepare to meet thy God - In judgment, face to face, final to them. All the judgments which had been sent hitherto were but heralds, forerunners of the judgment to come. He Himself was not in them. In them, He passed no sentence upon Israel. They were medicinal, corrective; they were not His final sentence. Now, having tried all ways of recovering them in vain, God summons them before His tribunal. But although the judgment of the ten tribes, as a whole, was final, to individuals there was place for repentance. God never, in this life, bids people or individuals "prepare to meet Him," without a purpose of good to those who do prepare to receive His sentence aright. He saith not then, "come and hear your doom," but "prepare to meet thy God." It has hope in it, to be bidden to "prepare;" yet more, that He whom they were to prepare to meet, was "their God." It must have recurred full often to the mind of the ten tribes during their unrestored captivity of above seven centuries before the Coming of our Lord; a period as long as the whole existence of Rome from its foundation to its decay; as long as our history from our king Stephen until now. Full oft must they have thought, "we have not met Him yet," and the thought must have dawned upon them; "It is because He willed to "do thus" with us, that He bid us "prepare to meet" Him. He met us not, when He did it. It was then something further on; it is in the Messiah that we arc to meet and to see Him." Jerome: "Prepare to meet thy God," receiving with all eagerness the Lord coming unto thee." So then, is this further sense which lay in a the words , "he (as did Hosea at the end) exhorts the ten tribes, after they had been led captive by the Assyrians, not to despond, but to "prepare to meet their God," that is, to acknowledge and receive Christ their God, when the Gospel should be preached to them by the Apostles." Rib.: "God punisheth, not in cruelty, but in love. He warns then those whom He strikes, to understand what He means by these punishments, not thinking themselves abandoned by God, but, even when they seem most cast away and reprobate, rousing themselves, in the hope of God's mercy through Christ, to call upon God, and "prepare to meet their God." For no one's salvation is so desperate, no one is so stained with every kind of sin, but that God cometh to him by holy inspirations, to bring back the wanderer to Himself. Thou therefore, O Israel, whoever thou art, who didst once serve God, and now servest vilest pleasures, when thou feelest God coming to thee, prepare to meet Him. Open the door of thy heart to that most kind and benevolent Guest, and, when thou hearest His Voice, deafen not thyself: flee not, like Adam. For He seeketh thee, not to judge, but to save thee." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:12: thus: Amo 4:2, Amo 4:3, Amo 2:14, Amo 9:1-4 prepare: Amo 5:4-15; Isa 47:3; Eze 13:5, Eze 22:30; Hos 13:8; Mat 5:25, Mat 24:44-51; Mat 25:1-13; Mar 13:32-37; Luk 14:31, Luk 14:32, Luk 21:3-36; Th1 5:2-4; Jam 4:1-10; Rev 3:3 Carl Friedrich Keil and Franz Delitzsch 4:12 "Therefore thus will I do to thee, O Israel; because I will do this to thee, prepare to meet thy God, O Israel. Amos 4:13. For, behold, He that formeth the mountains, and createth the wind, and maketh known to man what is his thought; who maketh dawn, darkness, and goeth over the high places of the earth, Jehovah God of hosts is His name." The punishment which God is now about to inflict is introduced with lâkhēn (therefore). כּה אעשׁה cannot point back to the punishment threatened in Amos 4:2, Amos 4:3, and still less to the chastisements mentioned in Amos 4:6-11; for lâkhēn kōh is always used by Amos to introduce what is about to ensue, and any retrospective allusion to Amos 4:6-11 is precluded by the future אעשׂה. What Jehovah is now about to do is not expressed here more iratorum, but may clearly be discerned from what follows. "When He has said, 'This will I do to thee,' He is silent as to what He will do, in order that, whilst Israel is left in uncertainty as to the particular kind of punishment (which is all the more terrible because all kinds of things are imagined), it may repent of its sins, and so avert the things which God threatens here" (Jerome). Instead of an announcement of the punishment, there follows in the words, "Because I will do this to thee (זאת pointing back to כּה), prepare to meet thy God," a summons to hold themselves in readiness liqra'th 'ĕlōhı̄m (in occursum Dei), i.e., to stand before God thy judge. The meaning of this summons has been correctly explained by Calvin thus: "When thou seest that thou hast resorted in vain to all kinds of subterfuges, since thou never wilt be able to escape from the hand of thy judge; see now at length that thou dost avert this last destruction which is hanging over thee." But this can only be effected "by true renewal of heart, in which men are dissatisfied with themselves, and submit with changed heart to God, and come as suppliants, praying for forgiveness." For if we judge ourselves, we shall not be judged by the Lord (1Cor 11:31). This view is shown to be the correct one, by the repeated admonitions to seek the Lord and live (Amos 5:4, Amos 5:6; cf. Amos 5:14). To give all the greater emphasis to this command, Amos depicts God in Amos 4:13 as the Almighty and Omniscient, who creates prosperity and adversity. The predicates applied to God are to be regarded as explanations of אלהיך, prepare to meet thy God; for it is He who formeth mountains, etc., i.e., the Almighty, and also He who maketh known to man מה־שּׂחו, what man thinketh, not what God thinketh, since שׂח = שׂיח is not applicable to God, and is only used ironically of Baal in 3Kings 18:27. The thought is this: God is the searcher of the heart (Jer 17:10; Ps 139:2), and reveals to men by prophets the state of their heart, since He judges not only the outward actions, but the inmost emotions of the heart (cf. Heb 4:12). עשׂה שׁחר עיפה might mean, He turns morning dawn into darkness, since עשׂה may be construed with the accusative of that into which anything is made (compare Ex 30:25, and the similar thought in Amos 5:8, that God darkens the day into night). But both of these arguments simply prove the possibility of this explanation, not that it is either necessary or correct. As a rule, where עשׂה occurs, the thing into which anything is made is introduced with ל (cf. Gen 12:2; Ex 32:10). Here, therefore, ל may be omitted, simply to avoid ambiguity. For these reasons we agree with Calvin and others, who take the words as asyndeton. God makes morning-dawn and darkness, which is more suitable to a description of the creative omnipotence of God; and the omission of the Vav may be explained very simply from the oratorical character of the prophecy. To this there is appended the last statement: He passes along over the high places of the earth, i.e., He rules the earth with unlimited omnipotence (see at Deut 32:13), and manifests Himself thereby as the God of the universe, or God of hosts. Geneva 1599 4:12 Therefore thus will I do unto thee, O Israel: [and] because I will do this unto thee, prepare to (n) meet thy God, O Israel. (n) Turn to him by repentance. John Gill 4:12 Therefore thus will I do unto thee, O Israel,.... What he would do is not expressly and particularly said; it is commonly understood to be something in a way of judgment, and worse than what he had done, since they had no effect upon them; or these things should be done over again, until an utter end was made of them; or the reference is to Amos 3:11; and the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; they are called upon to meet, him in a hostile way, and muster up all their forces, exert all their power and strength, and make use of their best weapons and military skill, and see what would be the consequence of all this; feeble worms set in opposition to the mighty God; thorns and briers he can easily go through, and burn up quickly: or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; not knowing but that after all he may be gracious and merciful to them, and turn away the fierceness of his anger from them; see Amos 5:15; but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; for the words may be rendered, as the same particle should be in Hos 2:14; "notwithstanding", or "nevertheless, thus will I do unto thee" (w); what I have from all eternity purposed and resolved to do, and what I have promised again and again, by the mouth of all the holy prophets, from the beginning of the world, I would do; namely, send my Son to be thy Saviour and Redeemer: and because I will do this unto thee, prepare to meet thy God, O Israel; the Messiah that was then to come was God, and so equal to the work of redemption and salvation he was to do; and the God of spiritual and mystical Israel, even all the elect, Jews and Gentiles, to be redeemed by him; was to be their Immanuel, God in their nature, and therefore to be met with the utmost joy and pleasure; see Zech 9:9; for this meeting him is not to be understood in a hostile way, and as spoken ironically to the enemies of Christ to oppose him, encounter with him, and mark the issue of it, who in time would cause them to be brought before him and slain, as some interpret the words; but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others; and by those John the Baptist called upon to prepare the way of the Lord; and as he was by his own disciples, who embraced him by faith, received him with joy, and left all and followed him; and as all such are prepared to meet him who are made truly sensible of sin, and of their own righteousness as insufficient to justify from it, and have seen the glory, fulness, and suitableness of his salvation. Christ is to be met with in his house and ordinances; and men are prepared for it when the desires of their hearts are towards him, and their graces are exercised on him; which preparation is from himself: he will be met at his second coming by his spiritual Israel; and they will be prepared for it who believe it, love it, and long for it; have their loins girt, and their lights burning, and they waiting for their Lord's coming; see Mt 25:1; and so at the hour of death, which is the day of the Lord; a preparation and readiness for which lies not in external humiliation, outward reformation, a moral righteousness, or a bare profession of religion, and submission to ordinances; but in regeneration, in faith in Christ, and spiritual knowledge of him; in a being washed in his blood, and clothed with his righteousness; for which readiness all truly sensible sinners will be concerned, and which is all from the grace of God; see Mt 24:43. The Septuagint, Syriac, and Arabic versions, read it, "prepare to call upon thy God"; and the Targum paraphrases it, "to receive the doctrine of the law of thy God;'' rather the doctrine of the Gospel; but the former sense is best; for the confirmation of which it may be observed, that when God is said to do a thing to any, it is usually in a way of grace; and that when preparation is made to meet a divine Person, it is always meant of the Son of God; and that it is a common thing in prophecy, that when the Lord is threatening men with his judgments, to throw in a promise or prophecy of the Messiah, for the comfort of his people. (w) "nihilominus tamen". Vid. Noldium, p. 507. John Wesley 4:12 Therefore - In a more terrible manner will I now proceed against thee. Robert Jamieson, A. R. Fausset and David Brown 4:12 Therefore--as all chastisements have failed to make thee "return unto Me." thus will I do unto thee--as I have threatened (Amos 4:2-3). prepare to meet thy God--God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (Jer 46:14; Lk 14:31-32). But as that would be madness to think of (Is 27:4; Ezek 22:14; Heb 10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (Is 27:5; 1Cor 11:31). This latter exhortation is followed up in Amos 5:4, Amos 5:6, Amos 5:8, Amos 5:14-15.
4:134:13: Զի ահաւասիկ ե՛ս եմ որ հաստատեմ զերկինս, եւ հաստատեմ զհողմս. եւ պատմէ ՚ի մէջ մարդկան զօծեալ իւր. առնէ առաւօտ եւ մէգ, եւ ելանէ ՚ի վերայ բարձանց երկրի. Տէր Աստուած ամենակալ անուն է նորա[10506]։[10506] Ոսկան. Զի ահաւասիկ որ հաստատէ զլերինս, եւ հաստատէ զհողմս։ 13 Ահաւասիկ ես եմ, որ հաստատում եմ երկինքը,հաստատում եմ հողմերը,ես եմ նա, որ իր օծեալին ի յայտ է բերում մարդկանց մէջ,ստեղծում է առաւօտն ու մէգըեւ ելնում է երկրի բարձունքների վրայ. Ամենակալ Տէր Աստուած է նրա անունը»: 13 Ահա Ան, որ լեռները հաստատեց ու հովը ստեղծեց, Որ յայտնէ մարդուն՝ անոր խորհուրդը։Ան որ արշալոյսը կը խաւարեցնէ Ու երկրի բարձր տեղերուն վրայ կը քալէ, Անոր անունը Եհովա՝ զօրքերու Աստուած է։ Զի ահաւասիկ ես եմ` որ հաստատեմ զերկինս եւ հաստատեմ զհողմս. եւ պատմէ ի մէջ մարդկան զօծեալ իւր, առնէ առաւօտ եւ մէգ, եւ ելանէ`` ի վերայ բարձանց երկրի. ^[57]Տէր Աստուած ամենակալ`` անուն է նորա: 4:13: Զի ահաւասիկ ե՛ս եմ որ հաստատեմ զերկինս, եւ հաստատեմ զհողմս. եւ պատմէ ՚ի մէջ մարդկան զօծեալ իւր. առնէ առաւօտ եւ մէգ, եւ ելանէ ՚ի վերայ բարձանց երկրի. Տէր Աստուած ամենակալ անուն է նորա[10506]։ [10506] Ոսկան. Զի ահաւասիկ որ հաստատէ զլերինս, եւ հաստատէ զհողմս։ 13 Ահաւասիկ ես եմ, որ հաստատում եմ երկինքը,հաստատում եմ հողմերը,ես եմ նա, որ իր օծեալին ի յայտ է բերում մարդկանց մէջ,ստեղծում է առաւօտն ու մէգըեւ ելնում է երկրի բարձունքների վրայ. Ամենակալ Տէր Աստուած է նրա անունը»: 13 Ահա Ան, որ լեռները հաստատեց ու հովը ստեղծեց, Որ յայտնէ մարդուն՝ անոր խորհուրդը։Ան որ արշալոյսը կը խաւարեցնէ Ու երկրի բարձր տեղերուն վրայ կը քալէ, Անոր անունը Եհովա՝ զօրքերու Աստուած է։ zohrab-1805▾ eastern-1994▾ western am▾	4:134:13 ибо вот Он, Который образует горы, и творит ветер, и объявляет человеку намерения его, утренний свет обращает в мрак, и шествует превыше земли; Господь Бог Саваоф имя Ему. 4:13 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I στερεῶν στερεοω make solid; solidify βροντὴν βροντη thunder καὶ και and; even κτίζων κτιζω create; set up πνεῦμα πνευμα spirit; wind καὶ και and; even ἀπαγγέλλων απαγγελλω report εἰς εις into; for ἀνθρώπους ανθρωπος person; human τὸν ο the χριστὸν χριστος Anointed αὐτοῦ αυτος he; him ποιῶν ποιεω do; make ὄρθρον ορθρος dawn καὶ και and; even ὁμίχλην ομιχλη fog καὶ και and; even ἐπιβαίνων επιβαινω mount; step on ἐπὶ επι in; on τὰ ο the ὕψη υψος height; on high τῆς ο the γῆς γη earth; land κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὄνομα ονομα name; notable αὐτῷ αυτος he; him 4:13 כִּ֡י kˈî כִּי that הִנֵּה֩ hinnˌē הִנֵּה behold יֹוצֵ֨ר yôṣˌēr יצר shape הָרִ֜ים hārˈîm הַר mountain וּ û וְ and בֹרֵ֣א vōrˈē ברא create ר֗וּחַ rˈûₐḥ רוּחַ wind וּ û וְ and מַגִּ֤יד maggˈîḏ נגד report לְ lᵊ לְ to אָדָם֙ ʔāḏˌām אָדָם human, mankind מַה־ mah- מָה what שֵּׂחֹ֔ו śśēḥˈô שֵׂחַ thought עֹשֵׂ֥ה ʕōśˌē עשׂה make שַׁ֨חַר֙ šˈaḥar שַׁחַר dawn עֵיפָ֔ה ʕêfˈā עֵיפָה darkness וְ wᵊ וְ and דֹרֵ֖ךְ ḏōrˌēḵ דרך tread עַל־ ʕal- עַל upon בָּ֣מֳתֵי bˈāmᵒṯê בָּמָה high place אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name 4:13. quia ecce formans montes et creans ventum et adnuntians homini eloquium suum faciens matutinam nebulam et gradiens super excelsa terrae Dominus Deus exercituum nomen eiusFor behold he that formeth the mountains and createth the wind, and declareth his word to man, he that maketh the morning mist, and walketh upon the high places of the earth: the Lord the God of hosts is his name. 13. For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth; the LORD, the God of hosts, is his name. 4:13. For behold, he who forms the mountains and creates the wind and announces his speech to man, who makes the morning mist and steps over the heights of the earth: the Lord God of hosts is his name. For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what [is] his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, [is] his name: 4:13 ибо вот Он, Который образует горы, и творит ветер, и объявляет человеку намерения его, утренний свет обращает в мрак, и шествует превыше земли; Господь Бог Саваоф имя Ему. 4:13 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I στερεῶν στερεοω make solid; solidify βροντὴν βροντη thunder καὶ και and; even κτίζων κτιζω create; set up πνεῦμα πνευμα spirit; wind καὶ και and; even ἀπαγγέλλων απαγγελλω report εἰς εις into; for ἀνθρώπους ανθρωπος person; human τὸν ο the χριστὸν χριστος Anointed αὐτοῦ αυτος he; him ποιῶν ποιεω do; make ὄρθρον ορθρος dawn καὶ και and; even ὁμίχλην ομιχλη fog καὶ και and; even ἐπιβαίνων επιβαινω mount; step on ἐπὶ επι in; on τὰ ο the ὕψη υψος height; on high τῆς ο the γῆς γη earth; land κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὄνομα ονομα name; notable αὐτῷ αυτος he; him 4:13 כִּ֡י kˈî כִּי that הִנֵּה֩ hinnˌē הִנֵּה behold יֹוצֵ֨ר yôṣˌēr יצר shape הָרִ֜ים hārˈîm הַר mountain וּ û וְ and בֹרֵ֣א vōrˈē ברא create ר֗וּחַ rˈûₐḥ רוּחַ wind וּ û וְ and מַגִּ֤יד maggˈîḏ נגד report לְ lᵊ לְ to אָדָם֙ ʔāḏˌām אָדָם human, mankind מַה־ mah- מָה what שֵּׂחֹ֔ו śśēḥˈô שֵׂחַ thought עֹשֵׂ֥ה ʕōśˌē עשׂה make שַׁ֨חַר֙ šˈaḥar שַׁחַר dawn עֵיפָ֔ה ʕêfˈā עֵיפָה darkness וְ wᵊ וְ and דֹרֵ֖ךְ ḏōrˌēḵ דרך tread עַל־ ʕal- עַל upon בָּ֣מֳתֵי bˈāmᵒṯê בָּמָה high place אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name 4:13. quia ecce formans montes et creans ventum et adnuntians homini eloquium suum faciens matutinam nebulam et gradiens super excelsa terrae Dominus Deus exercituum nomen eius For behold he that formeth the mountains and createth the wind, and declareth his word to man, he that maketh the morning mist, and walketh upon the high places of the earth: the Lord the God of hosts is his name. 13. For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth; the LORD, the God of hosts, is his name. 4:13. For behold, he who forms the mountains and creates the wind and announces his speech to man, who makes the morning mist and steps over the heights of the earth: the Lord God of hosts is his name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 13. Чтобы показать неотвратимость суда Божия, пророк поставляет на вид всемогущество и всеведение Божие. Вместо слов объявляет человеку намерения его (mah-secho) в слав. с греч. "возвещаяй в человецех Христа Своего": LXX евр. mah-secho читали как maschiach и перевели ton Сriston Autou. Упоминание о Мессии-Христе в ст. 13: не соответствует контексту речи. Поэтому блаж. Феодорит находил нужным относить слово ton Сriston к Киру. Но и в таком значении слово Сriston нарушало бы течение речи, так как пророк говорит о гневе Божием, а Кир был орудием не гнева, а утешения (Ис ХLV:1). Вместе с блаж. Иеронимом лучше видеть в тексте LXX ошибку. Adam Clarke: Commentary on the Bible - 1831 4:13: He that formeth the mountains - Here is a powerful description of the majesty of God. He formed the earth; he created the wind; he knows the inmost thoughts of the heart; he is the Creator of darkness and light; he steps from mountain to mountain, and has all things under his feet! Who is he who hath done and can do all these things? Jehovah Elohim Tsebaoth, that is his name. 1. The self-existing, eternal, and independent Being. 2. The God who is in covenant with mankind. 3. The universal Commander of all the hosts of earth and heaven. This name is farther illustrated in the following chapter. These words are full of instruction, and may be a subject of profitable meditation to every serious mind. Albert Barnes: Notes on the Bible - 1834 4:13: For lo, He that formeth the mountains - Their God whom they worshiped was but nature. Amos tells them, who "their God" is, whom they were to prepare to meet. He describes Him as the Creator of that, which to man seems most solid, to go furthest back in times past. Before the everlasting mountains were, God is, for He made them. Yet God is not a Creator in the past alone. He is a continual Worker. "And formeth the wind," that finest subtlest creature, alone invisible in this visible world; the most immaterial of things material, the breath of our life, the image of man's created immaterial spirit, or even of God's uncreated presence, the mildest and the most terrific of the agents around us. But the thought of God, as a Creator or Preserver without, affects man but little. To man, a sinner, far more impressive than all majesty of Creative power, is the thought that God knows his inmost soul. So he adds; "and declareth unto man what is his thought," that is, his meditation, before he puts it into words. God knows our thoughts more truly than we ourselves. We disguise them to ourselves, know not our own hearts, wish not to know them. God Rev_eals us to ourselves. As He says, "The heart is deceitful above all things; who can know it? I, the Lord, search the heart; I try the reins, even to give every man according to his ways and according to the fruit of his doings" Jer 17:9-10. Man's own conscience tells him that God's knowledge of His inmost self is no idle knowledge. "If our heart condemn us, God is greater than our heart and knoweth all things" Jo1 3:20. That maketh the morning darkness - If the light become darkness, how great that darkness! From the knowledge of man's heart, the prophet goes on to retribution. Morning is the symbol of all which is beautiful, cheering, radiant, joyous to man; darkness effaces all these. Their God, he tells them, can do all this. He can quench in gloom all the magnificent beauty of His own creation and make all which gladdened the eyes of man, "one universal blot." "And treadeth upon the high places of the earth." He "treadeth" them, to tread them under. He humbleth all which exalteth itself. "God walketh, when He worketh. He is without all, within all, containeth all, worketh all in all. Hence, it is said, "He walketh on the wings of the wind Psa 104:3; He walketh on the heights of the sea Job 9:8; He walketh on the circuit of heaven" Job 22:14. Such was He, who made Himself "their God," The Author of all, the Upholder of all, the Subduer of all which exalted itself, who stood in a special relation to man's thoughts, and who punished. At His command stand all the hosts of heaven. Would they have Him for them, or against them? Would they be at peace with Him, before they met Him, face to face? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 4:13: he that: This is a most powerful description of the majesty of Jehovah, the God of hosts. Job 38:4-11; Psa 65:6; Isa 40:12; Zac 12:1 and createth: Psa 135:7, Psa 147:18; Jer 10:13, Jer 51:16 wind: or, spirit, Joh 3:8 and declareth: Psa 139:2; Dan 2:28; Mat 9:4; Luk 7:39, Luk 7:40; Joh 2:25 that maketh: Amo 5:8, Amo 8:9; Exo 10:22, Exo 14:20; Isa 5:30; Jer 13:16 and treadeth: Deu 32:13, Deu 33:29; Mic 1:3; Hab 3:19 The Lord: Amo 3:13, Amo 5:8, Amo 6:8, Amo 9:6; Isa 47:4, Isa 48:2; Jer 10:16, Jer 51:19 John Gill 4:13 For, lo, he that formeth the mountains,.... These words are a description of the glorious Person, "thy God" and Saviour, to be met; he is the Creator of all things, that formed the mountains, and so was before them, as in Prov 8:25; and able to surmount and remove all mountains of difficulties that lay in his way of working out salvation for his people: and createth the wind; or "spirit"; not the Holy Spirit, which is uncreated; but either angels, whom he makes spirits; or the spirit and soul of man he is the Creator of; or rather the natural wind is meant, which is his creature, he holds in his fists, restrains and commands, at his pleasure, Mt 8:26; and declareth unto man what is his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Mt 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, Jn 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause. The Targum is, "what are his works (x)?'' his works of creation, providence, redemption, and grace: that maketh the morning darkness; or "darkness morning", or "the morning out of darkness" (y); being the dayspring from on high, the morning star, the sun of righteousness, that, rising, made the Gospel day, after a long night of Jewish and Gentile darkness; and who made the same dispensation a morning to one, and darkness to another, Jn 9:39. The Septuagint version is, "making the morning and the cloud"; the Vulgate Latin version, "making the morning cloud"; his coming was as the morning, Hos 6:3; and treadeth upon the high places of the earth; the land of Israel, which is Immanuel's land, is said by the Jews to be higher than other lands; Jerusalem higher than any part of Judea, and the mountain the temple was built on higher than Jerusalem: here Christ trod in the days of his flesh, and from the mount of Olives ascended to heaven, after he had trampled upon and spoiled principalities and powers, spiritual wickednesses in high places, and when he led captivity captive. Jarchi interprets it of humbling the mighty and proud, who are compared to the high places of the earth. The Targum is, "to declared to men what are his works, to prepare light for the righteous as the morning light, who goes and prepares darkness for earth;'' the Lord, the God of hosts, is his name; he is the Jehovah, the Lord our righteousness, the God and Governor of the armies of heaven the hosts of angels, and to whom all creatures on earth are subject; all power in heaven and earth belongs unto him; this is Israel's God, his Redeemer and Saviour he is called upon to prepare to meet. (x) So Kimchi and R. Sol. Urbin. Ohel Moed, fol. 4. 5. (y) "faciens obscuritatem auroram", Drusius. John Wesley 4:13 Declareth - Knows the thoughts of all men. The God of hosts - Whose sovereign power all creatures obey, and acts for or against us as he willeth. Let us humble ourselves before this God, and give all diligence to make him our God. For happy are the people whose God he is, and who have all this power engaged for them. Robert Jamieson, A. R. Fausset and David Brown 4:13 The God whom Israel is to "prepare to meet" (Amos 4:12) is here described in sublime terms. wind--not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind." declareth unto man . . . his thought-- (Ps 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts. maketh . . . morning darkness-- (Amos 5:8; Amos 8:9). Both literally turning the sunshine into darkness, and figuratively turning the prosperity of the ungodly into sudden adversity (Ps 73:12, Ps 73:18-19; compare Jer 13:16). treadeth upon . . . high places--God treadeth down the proud of the earth. He subjects to Him all things however high they be (Mic 1:3). Compare Deut 32:13; Deut 33:29, where the same phrase is used of God's people, elevated by God above every other human height.

Ամոս / Amos - 4 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown