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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
1-17. Обличение Израиля за нарушение правды и возвещение наказания. 18-20. День Господень. 21-27. Обличение за лицемерное служение Богу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The scope of this chapter is to prosecute the exhortation given to Israel in the close of the foregoing chapter to prepare to meet their God; the prophet here tells them, I. What preparation they must make; they must "seek the Lord," and not seek any more to idols (ver. 4-8); they must seek good, and love it, ver. 14, 15. II. Why they must make this preparation to meet their God, 1. Because of the present deplorable condition they were in, ver. 1-3. 2. Because it was by sin that they were brought into such a condition, ver. 7, 10-12. 3. Because it would be their happiness to seek God, and he was ready to be found of them, ver. 8, 9, 14. 4. Because he would proceed, in his wrath, to their utter ruin, if they did not seek him, ver. 5, 6, 13, 16, 17. 5. Because all their confidences would fail them if they did not seek unto God, and make him their friend. (1.) Their profane contempt of God's judgments, and setting them at defiance, would not secure them, ver. 18-20. (2.) Their external services in religion, and the shows of devotion, would not avail to turn away the wrath of God, ver. 21-24. (3.) Their having been long in possession of church-privileges, and in a course of holy duties, would not be their protection, while all along they had kept up their idolatrous customs, ver. 25-27. They have therefore no way left them to save themselves, but by repentance and reformation.
Adam Clarke: Commentary on the Bible - 1831
This chapter opens with a tender and pathetic lamentation, in the style of a funeral song, over the house of Israel, Amo 5:1, Amo 5:2. The prophet then glances at the awful threatening denounced against them, Amo 5:3; earnestly exhorting them to renounce their idols, and seek Jehovah, of whom he gives a very magnificent description, Amo 5:4-9. He then reproves their injustice and oppression with great warmth and indignation; exhorts them again to repentance; and enforces his exhortation with the most awful threatenings, delivered with great majesty and authority, and in images full of beauty and grandeur, Amo 5:10-24. The chapter concludes with observing that their idolatry was of long standing, that they increased the national guilt, by adding to the sins of their fathers; and that their punishment, therefore, should be great in proportion, Amo 5:25-27. Formerly numbers of them were brought captive to Damascus, Kg2 10:32, Kg2 10:33; but now they must go beyond it to Assyria, Kg2 15:29; Kg2 17:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Amo 5:1, A lamentation for Israel; Amo 5:4, An exhortation to repentance; Amo 5:21, God rejects their hypocritical service.
Carl Friedrich Keil and Franz Delitzsch

The Overthrow of the Kingdom of the Ten Tribes - Amos 5 and Amos 6:1-14
The elegy, which the prophet commences in Amos 5:2, upon the fall of the daughter of Israel, forms the theme of the admonitory addresses in these two chapters. These addresses, which are divided into four parts by the admonitions, "Seek Jehovah, and live," in Amos 5:4 and Amos 5:6, "Seek good" in Amos 5:14, and the two woes (hōi) in Amos 5:18 and Amos 6:1, have no other purpose than this, to impress upon the people of God the impossibility of averting the threatened destruction, and to take away from the self-secure sinners the false foundations of their trust, by setting the demands of God before them once more. In every one of these sections, therefore, the proclamation of the judgment returns again, and that in a form of greater and greater intensity, till it reaches to the banishment of the whole nation, and the overthrow of Samaria and the kingdom (Amos 5:27; Amos 6:8.).
John Gill
INTRODUCTION TO AMOS 5
In this chapter the prophet exhorts Israel to hear his lamentation over them for their impending ruin, Amos 5:1; nevertheless to seek the Lord, and all that is good; to forsake their idols, and repent of their sins, in hopes of finding mercy, and living comfortably; or otherwise they must expect the wrath of God for their iniquities, especially their oppression of the poor, Amos 5:4; otherwise it would be a time of weeping and wailing, of darkness and distress, however they might harden or flatter themselves, or make a jest of it, Amos 5:16; for all their sacrifices and ceremonial worship would signify nothing, so long as they continued their idolatry with them Amos 5:21; and therefore should surely go into captivity, Amos 5:27.
5:15:1: Լուարո՛ւք զբանս զայս զոր ես առի՛ց ՚ի վերայ ձեր ողբս։ Անկա՛ւ տունդ Իսրայէլի, եւ ո՛չ եւս յաւելուցու յառնել[10507]։ [10507] ՚Ի լուս՛՛. Լուարուք զբանս Տեառն Աստուծոյ զոր. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Լսեցէ՛ք Տէր Աստծու խօսքը,որով ես պիտի ողբամ ձեզ վրայ: Ընկա՜ւ Իսրայէլի տունը եւ այլեւս չի կարողանայ ոտքի կանգնել:
5 Լսեցէ՛ք այս խօսքը, որ ձեր վրայ իբր ողբ ըսի, Ո՛վ Իսրայէլի տուն։
Լուարուք զբանս զայս` զոր ես [58]առից ի վերայ ձեր ողբս:

5:1: Լուարո՛ւք զբանս զայս զոր ես առի՛ց ՚ի վերայ ձեր ողբս։ Անկա՛ւ տունդ Իսրայէլի, եւ ո՛չ եւս յաւելուցու յառնել[10507]։
[10507] ՚Ի լուս՛՛. Լուարուք զբանս Տեառն Աստուծոյ զոր. համաձայն ոմանց ՚ի բնաբ՛՛։
1 Լսեցէ՛ք Տէր Աստծու խօսքը,որով ես պիտի ողբամ ձեզ վրայ: Ընկա՜ւ Իսրայէլի տունը եւ այլեւս չի կարողանայ ոտքի կանգնել:
5 Լսեցէ՛ք այս խօսքը, որ ձեր վրայ իբր ողբ ըսի, Ո՛վ Իսրայէլի տուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Слушайте это слово, в котором я подниму плач о вас, дом Израилев.
5:1 ἀκούσατε ακουω hear τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master τοῦτον ουτος this; he ὃν ος who; what ἐγὼ εγω I λαμβάνω λαμβανω take; get ἐφ᾿ επι in; on ὑμᾶς υμας you θρῆνον θρηνος lament οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
5:1 שִׁמְע֞וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i נֹשֵׂ֧א nōśˈē נשׂא lift עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon קִינָ֖ה qînˌā קִינָה elegy בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:1. audite verbum istud quod ego levo super vos planctum domus Israhel cecidit non adiciet ut resurgatHear ye this word, which I take up concerning you for a lamentation. The house of Israel is fallen, and it shall rise no more.
1. Hear ye this word which I take up for a lamentation over you, O house of Israel.
5:1. Listen to this word, which I lift over you in lamentation. The house of Israel has fallen, and it will no longer rise again.
5:1. Hear ye this word which I take up against you, [even] a lamentation, O house of Israel.
Hear ye this word which I take up against you, [even] a lamentation, O house of Israel:

5:1 Слушайте это слово, в котором я подниму плач о вас, дом Израилев.
5:1
ἀκούσατε ακουω hear
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
τοῦτον ουτος this; he
ὃν ος who; what
ἐγὼ εγω I
λαμβάνω λαμβανω take; get
ἐφ᾿ επι in; on
ὑμᾶς υμας you
θρῆνον θρηνος lament
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
5:1
שִׁמְע֞וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֜י ʔānōḵˈî אָנֹכִי i
נֹשֵׂ֧א nōśˈē נשׂא lift
עֲלֵיכֶ֛ם ʕᵃlêḵˈem עַל upon
קִינָ֖ה qînˌā קִינָה elegy
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:1. audite verbum istud quod ego levo super vos planctum domus Israhel cecidit non adiciet ut resurgat
Hear ye this word, which I take up concerning you for a lamentation. The house of Israel is fallen, and it shall rise no more.
5:1. Listen to this word, which I lift over you in lamentation. The house of Israel has fallen, and it will no longer rise again.
5:1. Hear ye this word which I take up against you, [even] a lamentation, O house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ 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. С гл. V-й начинается новая речь, в которой пророк обличает Израиля за нарушение правды и возвещает суд Божий. Пророк уже видит в духе этот суд наступившим; Израиль уже пал. Поэтому пророк поднимает плач о доме Израилеве. - Плач, евр. kinah, - плачевная песнь по поводу смерти героя или по поводу погибели города. У евреев, как и у других народов, было в обычае составлять подобные плачевные песни, и в Библии сохранились образцы их: такова элегия Давида на смерть Саула и Ионафана (2: Цар I:17-27), а также целая книга, известная под именем "Плача Иеремии". Плачевные песни или kinoth составлялись библейскими писателями с соблюдением особого размера, который обыкновенно называется кинаметром (Budde. Das Voikslied Israels im Munde d. Propheten. Zeit. AIt. Wiss. II, 1). Сущность кинаметра состоит в том, что песнь излагается в форме двучленных стихов, причем второй член воегда короче первого как бы в зависимости от наполнившей душу поэта скорби. В плачевной песни пророка Амоса также выдержан кинаметр. - Слова дом Израилев, составляющие обращение, в тексте LXX приняты в значении подлежащего, сказуемое для которого находится в ст. 2-м (epesen, упал); отсюда в слав. "дом Израилев падеся".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear ye this word which I take up against you, even a lamentation, O house of Israel. 2 The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; there is none to raise her up. 3 For thus saith the Lord GOD; The city that went out by a thousand shall leave a hundred, and that which went forth by a hundred shall leave ten, to the house of Israel.
This chapter begins, as those two next foregoing began, with, Hear this word. Where God has a mouth to speak we must have an ear to hear; it is our duty, it is our interest, yet so stupid are most men that they need to be again and again called upon to hear the word of the Lord, to give audience, to give attention. Hear this word. this convincing awakening word must be heard and heeded, as well as words of comfort and peace; the word that is taken up against us, as well as that which makes for us; for, whether we hear or forbear, the word of God shall take effect, and not a tittle of it shall fall to the ground. It is the word which I take up--not the prophet only, but the God that sent him. It is the word that the Lord has spoken, ch. iii. 1. The word to be heard is a lamentation, a lamentable account of the present calamitous state of the kingdom of Israel, and a lamentable prediction of its utter destruction. Their condition is sad: The virgin of Israel has fallen (v. 2), has come down from what she was; that state, though not pure and chaste as a virgin, yet was beautiful and gay, and had its charms; she looked high herself, and was courted by many as a virgin; but she has fallen into contempt and poverty, and is universally slighted. Nay, and their condition is helpless: She shall no more rise, shall never recover her former dignity again. God had lately begun to cut Israel short (2 Kings x. 32), and, because they repented not, it was not long before he cut Israel down. 1. Their princes, that should have helped them up, were disabled: She is forsaken upon her land. Not only those she was in alliance with abroad failed her, but her friends at home deserted her; she would not have been carried captive into a strange land if she had not first been forsaken upon her own land and thrown to the ground there, and all her true interests abandoned by those that should have had them at heart. There is none to raise her up, none that can do it, not that cares to lend her a hand. 2. Their people, that should have helped them up, were diminished, v. 3. "The city that had a militia, 1000 strong, and, in the beginning of the war, had furnished out 1000 effective men, able-bodied and well-armed, when they come to review their troops after the battle, shall find but 100 left; and, in proportion, the city that sent out 100 shall have but ten come back, so great a slaughter shall be made, and so few left to the house of Israel for the public service and safety." Scarcely one in ten shall escape of the hands that should relieve this abject, this dejected, nation. Note, The lessening of the numbers of God's spiritual Israel, by death or desertion, is just a matter for lamentation; for by whom shall Jacob arise, by whom shall the decays of piety be repaired, when he is thus made small?
Adam Clarke: Commentary on the Bible - 1831
5:1: Hear ye this word - Attend to this doleful song which I make for the house of Israel.
Albert Barnes: Notes on the Bible - 1834
5:1: In order to impress Israel the more, Amos begins this his third appeal by a "dirge" over its destruction, mourning over those who were full of joy, and thought themselves safe and enviable. As if a living man, in the midst of his pride and luxury and buoyant recklessness of heart, could see his own funeral procession, and hear, as it were, over himself the "earth to earth, ashes to ashes, dust to dust." It would give solemn thoughts, even though he should impatiently put them from him. So must it to Israel, when after the tide of victories of Jeroboam II, Amos said, "Hear this word which I am lifting up," as a heavy weight, to cast it down "against" or "upon you," a funeral "dirge," O house of Israel. Human greatness is so unstable, human strength so fleeting, that the prophet of decay finds a response in man's own conscience, however he may silence or resent it. He would not resent it, unless he felt its force.
Dionysius: "Amos, an Israelite, mourneth over Israel, as Samuel did over Saul Sa1 15:35, or as Isaiah says, "I will weep bitterly; labor not to comfort me, because of the spoiling of the daughter of my people" Isa 22:4; images of Him who wept over Jerusalem." "So are they bewailed, who know not why they are bewailed, the more miserable, because they know not their own misery."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: Hear: Amo 3:1, Amo 4:1
I take: Amo 5:16; Jer 7:29, Jer 9:10, Jer 9:17, Jer 9:20; Eze 19:1, Eze 19:14, Eze 26:17, Eze 27:2, Eze 27:27-32, Eze 28:12; Eze 32:2, Eze 32:16; Mic 2:4
Carl Friedrich Keil and Franz Delitzsch
5:1
The Elegy. - Amos 5:1. "Hear ye this word, which I raise over you; a lamentation, O house of Israel. Amos 5:2. The virgin Israel is fallen; she does not rise up again; cast down upon her soil; no one sets her up. Amos 5:3. For thus saith the Lord Jehovah, The city that goes out by a thousand will retain a hundred, and that which goes out by a hundred will retain ten, for the house of Israel." הדּבר הזּה is still further defined in the relative clause אשׁר וגו as קינה, a mournful song, lit., a lamentation or dirge for one who is dead (cf. 2Kings 1:17; 2Chron 35:25). אשׁר is a relative pronoun, not a conjunction (for); and qı̄nâh is an explanatory apposition: which I raise or commence as (or "namely") a lamentation. "House of Israel" is synonymous with "house of Joseph" (Amos 5:6), hence Israel of the ten tribes. The lamentation follows in Amos 5:2, showing itself to be a song by the rhythm and by its poetical form. נפל, to fall, denotes a violent death (2Kings 1:19, 2Kings 1:25), and is here a figure used to denote the overthrow or destruction of the kingdom. The expression virgin Israel (an epexegetical genitive, not "of Israel") rests upon a poetical personification of the population of a city or of a kingdom, as a daughter, and wherever the further idea of being unconquered is added, as a virgin (see at Is 23:12). Here, too, the term "virgin" is used to indicate the contrast between the overthrow predicted and the original destination of Israel, as the people of God, to be unconquered by any heathen nation whatever. The second clause of the verse strengthens the first. נטּשׁ, to be stretched out or cast down, describes the fall as a violent overthrow. The third verse does not form part of the lamentation, but gives a brief, cursory vindication of it by the announcement that Israel will perish in war, even to a very small remnant. יצא refers to their marching out to war, and אלף, מאה is subordinated to it, as a more precise definition of the manner in which they marched out (cf. Ewald, 279, b).
John Gill
5:1 Hear ye the word which I take up against you,.... And which was not his own word, but the word of the Lord; and which he took up, by his direction as a heavy burden as some prophecies are called, and this was; and which, though against them, a reproof for their sins, and denunciation of punishment for them, yet was to be heard; for every word of God is pure, and to be hearkened to, whether for us or against us; since the whole is profitable, either for doctrine and instruction in righteousness, or for reproof and correction. It may be rendered, "which I take up concerning you", or "over you" (z):
even a lamentation, O house of Israel; a mournful ditty, an elegiac song over the house of Israel, now expiring, and as it were dead. This word was like Ezekiel's roll, in which were written "lamentation, and mourning, and woe", Ezek 2:10; full of mournful matter, misery, and distress, as follows:
(z) "de vobis", Tigurine version, Mercerus, Piscator, Cocceius; "super vos", Pagninus, Montanus; "pro vobis", Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
5:1 ELEGY OVER THE PROSTRATE KINGDOM: RENEWED EXHORTATIONS TO REPENTANCE: GOD DECLARES THAT THE COMING DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HIM WHERE TRUE PIETY EXISTS NOT: ISRAEL SHALL THEREFORE BE REMOVED FAR EASTWARD. (Amos 5:1-27)
lamentation--an elegy for the destruction coming on you. Compare Ezek 32:2, "take up," namely, as a mournful burden (Ezek 19:1; Ezek 27:2).
5:25:2: Կոյսն Իսրայէլի կործանեցաւ յերկրի իւրում, եւ չի՛ք ոք որ կանգնիցէ զնա։
2 Իսրայէլի կոյսը կործանուեց իր երկրում,եւ չկայ մէկը, որ կանգնեցնի նրան:
2 «Իսրայէլի կոյսը ինկած է, անգամ մըն ալ պիտի չելլէ։Իր երկրին վրայ ձգուած է, զանիկա վերցնող չկայ»։
Անկաւ տունդ Իսրայելի``, եւ ոչ եւս յաւելուցու յառնել կոյսն Իսրայելի. կործանեցաւ յերկրի իւրում, եւ չիք ոք որ կանգնիցէ զնա:

5:2: Կոյսն Իսրայէլի կործանեցաւ յերկրի իւրում, եւ չի՛ք ոք որ կանգնիցէ զնա։
2 Իսրայէլի կոյսը կործանուեց իր երկրում,եւ չկայ մէկը, որ կանգնեցնի նրան:
2 «Իսրայէլի կոյսը ինկած է, անգամ մըն ալ պիտի չելլէ։Իր երկրին վրայ ձգուած է, զանիկա վերցնող չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 Упала, не встает более дева Израилева! повержена на земле своей, и некому поднять ее.
5:2 ἔπεσεν πιπτω fall οὐκέτι ουκετι no longer μὴ μη not προσθῇ προστιθημι add; continue τοῦ ο the ἀναστῆναι ανιστημι stand up; resurrect παρθένος παρθενος virginal; virgin τοῦ ο the Ισραηλ ισραηλ.1 Israel ἔσφαλεν σφαλλω in; on τῆς ο the γῆς γη earth; land αὐτῆς αυτος he; him οὐκ ου not ἔστιν ειμι be ὁ ο the ἀναστήσων ανιστημι stand up; resurrect αὐτήν αυτος he; him
5:2 נָֽפְלָה֙ nˈāfᵊlā נפל fall לֹֽא־ lˈō- לֹא not תֹוסִ֣יף ṯôsˈîf יסף add ק֔וּם qˈûm קום arise בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel נִטְּשָׁ֥ה niṭṭᵊšˌā נטשׁ abandon עַל־ ʕal- עַל upon אַדְמָתָ֖הּ ʔaḏmāṯˌāh אֲדָמָה soil אֵ֥ין ʔˌên אַיִן [NEG] מְקִימָֽהּ׃ mᵊqîmˈāh קום arise
5:2. virgo Israhel proiecta est in terram suam non est qui suscitet eamThe virgin of Israel is cast down upon her land, there is none to raise her up.
2. The virgin of Israel is fallen; she shall no more rise: she is cast down upon her land; there is none to raise her up.
5:2. The virgin of Israel has been thrown onto her land, there is no one who can raise her up.
5:2. The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up.
The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up:

5:2 Упала, не встает более дева Израилева! повержена на земле своей, и некому поднять ее.
5:2
ἔπεσεν πιπτω fall
οὐκέτι ουκετι no longer
μὴ μη not
προσθῇ προστιθημι add; continue
τοῦ ο the
ἀναστῆναι ανιστημι stand up; resurrect
παρθένος παρθενος virginal; virgin
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἔσφαλεν σφαλλω in; on
τῆς ο the
γῆς γη earth; land
αὐτῆς αυτος he; him
οὐκ ου not
ἔστιν ειμι be
ο the
ἀναστήσων ανιστημι stand up; resurrect
αὐτήν αυτος he; him
5:2
נָֽפְלָה֙ nˈāfᵊlā נפל fall
לֹֽא־ lˈō- לֹא not
תֹוסִ֣יף ṯôsˈîf יסף add
ק֔וּם qˈûm קום arise
בְּתוּלַ֖ת bᵊṯûlˌaṯ בְּתוּלָה virgin
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נִטְּשָׁ֥ה niṭṭᵊšˌā נטשׁ abandon
עַל־ ʕal- עַל upon
אַדְמָתָ֖הּ ʔaḏmāṯˌāh אֲדָמָה soil
אֵ֥ין ʔˌên אַיִן [NEG]
מְקִימָֽהּ׃ mᵊqîmˈāh קום arise
5:2. virgo Israhel proiecta est in terram suam non est qui suscitet eam
The virgin of Israel is cast down upon her land, there is none to raise her up.
5:2. The virgin of Israel has been thrown onto her land, there is no one who can raise her up.
5:2. The virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Девой Израилевой пророк называет народ Израильский. Олицетворение нации или жителей города под образом девы в древней письменности было обычно; таким олицетворением дается мысль, что город или народ доселе не был побежден или завоеван (Новак). У пророка Амоса олицетворение Израиля под образом девы имеет, по толкованию церковных учителей, и другой еще смысл: "девою народ Израильский называется не потому, что он пребывал в нравственной чистоте, а потому что он некогда, подобно деве, находился в сочетании с Господом. И пророку повелевается поднять над ним плач, потому что он никогда не возвратится в прежнее состояние своего девства" (блаж. Феодорит).
Adam Clarke: Commentary on the Bible - 1831
5:2: The virgin of Israel - The kingdom of Israel, or the ten tribes, which were carried into captivity; and are now totally lost in the nations of the earth.
Albert Barnes: Notes on the Bible - 1834
5:2: She hath fallen, she shall rise no more, the virgin of Israel; she hath been dashed down upon her land, there is none to raise her up - Such is the dirge, a dirge like that of David over Saul and Jonathan, over what once was lovely and mighty, but which had perished. He speaks of all as past, and that, irremediably. Israel is one of the things which had been, and which would never again be. He calls her tenderly, "the virgin of Israel," not as having retained her purity or her fealty to God; still less, with human boastfulness, as though she had as yet been unsubdued by man. For she had been faithless to God, and had been many times conquered by man. Nor does it even seem that God so calls her, because He once espoused her to Himself For isaiah so calls Babylon. But Scripture seems to speak of cities, as women, because in women tenderness is most seen; they are most tenderly guarded; they, when pure, are most lovely; they, when corrupted, are most debased.
Hence , "God says on the one hand, "I remember thee, the love of thine espousals" Jer 2:2; on the other, "Hear, thou harlot, the word of the Lord" Eze 16:35. When He claims her faithfulness He calls her, betrothed." Again , "when He willeth to signify that a city or nation has been as tenderly loved and anxiously guarded, whether by Himsclf or by others, He calleth it "virgin," or when lie would indicate its beauty and lovely array. Isaiah saith, 'come down and sit in the dust, virgin daughter of Babylon' Isa 47:1, that is, thou who livedest before in all delicacies, like a virgin under the shelter of her home. For it follows, 'for thou shalt no more be called tender and delicate.'" More pitiable, for their tenderness and delicacy, is the distress of women. And so he pictures her as already fallen, "dashed" (the word imitates the sound) to the earth "upon her own ground." An army may be lost, and the nation recover. She was "dashed down upon her own ground." In the abode of her strength, in the midst of her resources, in her innermost retreat, she should fall. In herself, she fell powerless. And he adds, she has "no one to raise her up;" none to have ruth upon her; image of the judgment on a lost soul, when the terrible sentence is spoken and none can intercede! "She shall not rise again." As she fell, she did not again rise. The prophet beholds beyond the eighty-five years which separated the prosperity under Jeroboam II from her captivity. As a people, he says, she should be restored no more; nor was she.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: virgin: Isa 37:22; Jer 14:17, Jer 18:13, Jer 31:4; Lam 2:13
is fallen: Kg2 15:29, Kg2 17:16; Isa 3:8; Hos 14:1
she shall: Isa 14:21, Isa 24:20, Isa 43:17; Jer 51:64
she is: Jer 4:20
none: Amo 7:2-5, Amo 9:11; Isa 51:17, Isa 51:18; Jer 2:27, Jer 30:12-14; Lam 1:16-19; Eze 16:36, Eze 16:37; Hos 6:2
Geneva 1599
5:2 The (a) virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up.
(a) He so calls them, because they so boasted of themselves, or because they were given to lustfulness and daintiness.
John Gill
5:2 The virgin of Israel is fallen,.... The kingdom of Israel, so called, because it had never been subdued, or become subject to a foreign power, since it was a kingdom; or because, considered in its ecclesiastic state, it had been espoused to the Lord as a chaste virgin; and perhaps this may be ironically spoken, and refers to its present adulterate and degenerated state worshipping the calves at Dan and Bethel; or else because of its wealth and riches and the splendour and gaiety in which it appeared; but now, as it had fallen into sin and iniquity, it should quickly fall by it, and on account of it, into ruin and misery; and because of the certainty of it it is represented as if it was already fallen:
she shall no more rise; and become a kingdom again, as it never has as yet, since the ten tribes were carried away captive by Shalmaneser king of Assyria, to which calamity this prophecy refers, The Targum is,
"shall not rise again this year;''
very impertinently; better Kimchi and Ben Melech, for a long time; since as they think, and many others, that the ten tribes shall return again, as may seem when all Israel shall be converted and saved, and repossess their own land; see Hos 1:10. Abendana produces a passage out of Zohar, in which these words are interpreted, that the virgin of Israel should not rise again of herself, she not having power to prevail over her enemies; but God will raise her up out of the dust, when he shall raise up the tabernacle of David that is fallen, who shall reign in future time over all the tribes together, as it is said in Amos 9:11;
she is forsaken upon her land; by her people, her princes, and her God; or prostrate on the ground, as the Targum; she was cast upon the ground, and dashed to pieces by the enemy as an earthen vessel, and there left, her ruin being irrecoverable; so whatever is cast and scattered, or dashed to pieces on the ground, and left, is expressed by the word here used, as Jarchi observes:
there is none to raise her up: her princes and people are either slain by the sword, famine, and pestilence, or carried captive, and so can yield her no assistance; her idols whom she worshipped cannot, and her God she forsook will not.
John Wesley
5:2 The virgin - So she was, when first espoused to God. Upon her land - Broken to pieces upon her own land, and so left as a broken vessel.
Robert Jamieson, A. R. Fausset and David Brown
5:2 virgin of Israel--the Israelite state heretofore unsubdued by foreigners. Compare Is 23:12; Jer 18:13; Jer 31:4, Jer 31:21; Lam 2:13; may be interpreted, Thou who wast once the "virgin daughter of Zion." Rather, "virgin" as applied to a state implies its beauty, and the delights on which it prides itself, its luxuries, power, and wealth [CALVIN].
no more rise--in the existing order of things: in the Messianic dispensation it is to rise again, according to many prophecies. Compare 4Kings 6:23; 4Kings 24:7, for the restricted sense of "no more."
forsaken upon her land--or, "prostrated upon," &c. (compare Ezek 29:5; Ezek 32:4) [MAURER].
5:35:3: Քանզի ա՛յսպէս ասէ Տէր Տէր. ՚Ի քաղաքէ յորմէ ելանէին հազարք՝ մնասցէ հարեւր, եւ յորմէ ելանէին հարեւր՝ մնասցէ տասն տանդ Իսրայէլի[10508]։ [10508] Ոմանք. Տասն՝ տանն Իսրայէլի։
3 Այսպէս է ասում Տէր Աստուածը.«Այն քաղաքից, որից հազար մարդ էր դուրս գալիս, պիտի մնայ հարիւրը,եւ որից հարիւրն էր ելնում, պիտի մնայ տասը Իսրայէլի այդ տնից»:
3 Տէր Եհովան այսպէս կ’ըսէ.«Այն քաղաքին մէջ, ուրկէ հազար կ’ելլէր, Հարիւր պիտի մնայ. Ուրկէ հարիւր կ’ելլէր, Տասը պիտի մնայ Իսրայէլի տանը»։
Քանզի այսպէս ասէ Տէր [59]Տէր. Ի քաղաքէ յորմէ ելանէին հազարք` մնասցէ հարեւր, եւ յորմէ ելանէին հարեւր` մնասցէ տասն տանդ Իսրայելի:

5:3: Քանզի ա՛յսպէս ասէ Տէր Տէր. ՚Ի քաղաքէ յորմէ ելանէին հազարք՝ մնասցէ հարեւր, եւ յորմէ ելանէին հարեւր՝ մնասցէ տասն տանդ Իսրայէլի[10508]։
[10508] Ոմանք. Տասն՝ տանն Իսրայէլի։
3 Այսպէս է ասում Տէր Աստուածը.«Այն քաղաքից, որից հազար մարդ էր դուրս գալիս, պիտի մնայ հարիւրը,եւ որից հարիւրն էր ելնում, պիտի մնայ տասը Իսրայէլի այդ տնից»:
3 Տէր Եհովան այսպէս կ’ըսէ.«Այն քաղաքին մէջ, ուրկէ հազար կ’ելլէր, Հարիւր պիտի մնայ. Ուրկէ հարիւր կ’ելլէր, Տասը պիտի մնայ Իսրայէլի տանը»։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 Ибо так говорит Господь Бог: город, выступавший тысячею, останется только с сотнею, и выступавший сотнею, останется с десятком у дома Израилева.
5:3 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master κύριος κυριος lord; master ἡ ο the πόλις πολις city ἐξ εκ from; out of ἧς ος who; what ἐξεπορεύοντο εκπορευομαι emerge; travel out χίλιοι χιλιοι thousand ὑπολειφθήσονται υπολειπω leave below / behind ἑκατόν εκατον hundred καὶ και and; even ἐξ εκ from; out of ἧς ος who; what ἐξεπορεύοντο εκπορευομαι emerge; travel out ἑκατόν εκατον hundred ὑπολειφθήσονται υπολειπω leave below / behind δέκα δεκα ten τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel
5:3 כִּ֣י kˈî כִּי that כֹ֤ה ḵˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH הָ hā הַ the עִ֛יר ʕˈîr עִיר town הַ ha הַ the יֹּצֵ֥את yyōṣˌēṯ יצא go out אֶ֖לֶף ʔˌelef אֶלֶף thousand תַּשְׁאִ֣יר tašʔˈîr שׁאר remain מֵאָ֑ה mēʔˈā מֵאָה hundred וְ wᵊ וְ and הַ ha הַ the יֹּוצֵ֥את yyôṣˌēṯ יצא go out מֵאָ֛ה mēʔˈā מֵאָה hundred תַּשְׁאִ֥יר tašʔˌîr שׁאר remain עֲשָׂרָ֖ה ʕᵃśārˌā עֲשָׂרָה ten לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:3. quia haec dicit Dominus Deus urbs de qua egrediebantur mille relinquentur in ea centum et de qua egrediebantur centum relinquentur in ea decem in domo IsrahelFor thus saith the Lord God: The city, out of which came forth a thousand, there shall be left in it a hundred: and out of which there came a hundred, there shall be left in it ten, in the house of Israel.
3. For thus saith the Lord GOD: The city that went forth a thousand shall have an hundred left, and that which went forth an hundred shall have ten left, to the house of Israel.
5:3. For thus says the Lord God: In the city from which a thousand departed, a hundred will remain, and in that from which a hundred departed, ten will remain, in the house of Israel.
5:3. For thus saith the Lord GOD; The city that went out [by] a thousand shall leave an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel.
For thus saith the Lord GOD; The city that went out [by] a thousand shall leave an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel:

5:3 Ибо так говорит Господь Бог: город, выступавший тысячею, останется только с сотнею, и выступавший сотнею, останется с десятком у дома Израилева.
5:3
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
κύριος κυριος lord; master
ο the
πόλις πολις city
ἐξ εκ from; out of
ἧς ος who; what
ἐξεπορεύοντο εκπορευομαι emerge; travel out
χίλιοι χιλιοι thousand
ὑπολειφθήσονται υπολειπω leave below / behind
ἑκατόν εκατον hundred
καὶ και and; even
ἐξ εκ from; out of
ἧς ος who; what
ἐξεπορεύοντο εκπορευομαι emerge; travel out
ἑκατόν εκατον hundred
ὑπολειφθήσονται υπολειπω leave below / behind
δέκα δεκα ten
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
5:3
כִּ֣י kˈî כִּי that
כֹ֤ה ḵˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
הָ הַ the
עִ֛יר ʕˈîr עִיר town
הַ ha הַ the
יֹּצֵ֥את yyōṣˌēṯ יצא go out
אֶ֖לֶף ʔˌelef אֶלֶף thousand
תַּשְׁאִ֣יר tašʔˈîr שׁאר remain
מֵאָ֑ה mēʔˈā מֵאָה hundred
וְ wᵊ וְ and
הַ ha הַ the
יֹּוצֵ֥את yyôṣˌēṯ יצא go out
מֵאָ֛ה mēʔˈā מֵאָה hundred
תַּשְׁאִ֥יר tašʔˌîr שׁאר remain
עֲשָׂרָ֖ה ʕᵃśārˌā עֲשָׂרָה ten
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:3. quia haec dicit Dominus Deus urbs de qua egrediebantur mille relinquentur in ea centum et de qua egrediebantur centum relinquentur in ea decem in domo Israhel
For thus saith the Lord God: The city, out of which came forth a thousand, there shall be left in it a hundred: and out of which there came a hundred, there shall be left in it ten, in the house of Israel.
5:3. For thus says the Lord God: In the city from which a thousand departed, a hundred will remain, and in that from which a hundred departed, ten will remain, in the house of Israel.
5:3. For thus saith the Lord GOD; The city that went out [by] a thousand shall leave an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
3. В ст. 3-м указывается основание плачевной песни пророка в предстоящем Израилю крайнем умалении числа жителей царства. Город, выступавший (hajjozeth) тысячею: гл. jazah (выступать) обозначает выступление на войну. Уменьшение количества воинов, выставляемых городами, в 10: предполагает соответственно уменьшение и всего вообще населения страны. Последующая история десятиколенного царства подтвердила слова пророка (4: Цар ХIV:26; XVII:26).
Adam Clarke: Commentary on the Bible - 1831
5:3: The city that went out by a thousand - The city that could easily have furnished, on any emergency, a thousand fighting men, can now produce scarcely one hundred - one in ten of the former number; and now of the hundred scarcely ten remain: so reduced was Israel when Shalmaneser besieged and took Samaria, and carried the residue into captivity.
Albert Barnes: Notes on the Bible - 1834
5:3: The city that went out by a thousand - (that is, probably that sent out a thousand fighting men, as the word "went out" is often used for, "went out" to fight,) "shall have" literally, "shall retain, an hundred." She was to be decimated. Only, the tenth alone was to be reserved alive; the nine-tenths were to be destroyed. And this, alike in larger places and in the small. The city "that went forth an hundred shall retain ten." Smaller places escape for their obscurity, the larger from their strength and situation. One common doom was to befall all. Out of all that multitude, one tithe alone was to he preserved , "dedicated to God," that remnant which God always promised to reserve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: The city: Deu 4:27, Deu 28:62; Isa 1:9, Isa 10:22; Eze 12:16; Rom 9:27
Geneva 1599
5:3 For thus saith the Lord GOD; The city that went out [by] a thousand shall leave (b) an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel.
(b) Meaning, that the tenth part would hardly be saved.
John Gill
5:3 For thus saith the Lord God,.... This is a reason why there were none to raise her up: since
the city that went out by a thousand shall leave an hundred; that is, the city in which there were a thousand constantly going in and out; or which sent, caused to go out, or furnished, a thousand men upon occasion for war, had only a hundred persons left in it; or there remained but a hundred of the thousand they sent out, the rest being destroyed by one means or another:
and that which went forth by an hundred shall leave ten, to the house of Israel; where there were a hundred persons going out and coming in continually; or which sent out a hundred men to the army to fight their battles had now only ten remaining; to such a small number were they reduced all over the land, so that there were none, or not a number sufficient to raise up Israel to its former state and glory.
John Wesley
5:3 By a thousand - That sent out one thousand soldiers. An hundred - Shall lose nine parts of them.
Robert Jamieson, A. R. Fausset and David Brown
5:3 went out by a thousand--that is, "the city from which there used to go out a thousand" equipped for war. "City" is put for "the inhabitants of the city," as in Amos 4:8.
shall leave . . . hundred--shall have only a hundred left, the rest being destroyed by sword and pestilence (Deut 28:62).
5:45:4: Քանզի այսպէս ասէ Տէր առ տունդ Իսրայէլի. Խնդրեցէ՛ք զիս եւ կեցջիք.
4 Ահա այսպէս է ասում Տէրը Իսրայէլի այդ տանը.«Փնտռեցէ՛ք ինձ, եւ դուք կ’ապրէք.
4 Տէրը Իսրայէլի տանը այսպէս կ’ըսէ.«Զիս փնտռեցէ՛ք, որպէս զի ապրիք։
Քանզի այսպէս ասէ Տէր առ տունդ Իսրայելի. Խնդրեցէք զիս եւ կեցջիք:

5:4: Քանզի այսպէս ասէ Տէր առ տունդ Իսրայէլի. Խնդրեցէ՛ք զիս եւ կեցջիք.
4 Ահա այսպէս է ասում Տէրը Իսրայէլի այդ տանը.«Փնտռեցէ՛ք ինձ, եւ դուք կ’ապրէք.
4 Տէրը Իսրայէլի տանը այսպէս կ’ըսէ.«Զիս փնտռեցէ՛ք, որպէս զի ապրիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 Ибо так говорит Господь дому Израилеву: взыщите Меня, и будете живы.
5:4 διότι διοτι because; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master πρὸς προς to; toward τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel ἐκζητήσατέ εκζητεω seek out / thoroughly με με me καὶ και and; even ζήσεσθε ζαω live; alive
5:4 כִּ֣י kˈî כִּי that כֹ֥ה ḵˌō כֹּה thus אָמַ֛ר ʔāmˈar אמר say יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel דִּרְשׁ֖וּנִי diršˌûnî דרשׁ inquire וִֽ wˈi וְ and חְיֽוּ׃ ḥᵊyˈû חיה be alive
5:4. quia haec dicit Dominus domui Israhel quaerite me et vivetisFor thus saith the Lord to the house of Israel: Seek ye me, and you shall live.
4. For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:
5:4. For thus says the Lord to the house of Israel: Seek me and you will live.
5:4. For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:
For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:

5:4 Ибо так говорит Господь дому Израилеву: взыщите Меня, и будете живы.
5:4
διότι διοτι because; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
πρὸς προς to; toward
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
ἐκζητήσατέ εκζητεω seek out / thoroughly
με με me
καὶ και and; even
ζήσεσθε ζαω live; alive
5:4
כִּ֣י kˈî כִּי that
כֹ֥ה ḵˌō כֹּה thus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
דִּרְשׁ֖וּנִי diršˌûnî דרשׁ inquire
וִֽ wˈi וְ and
חְיֽוּ׃ ḥᵊyˈû חיה be alive
5:4. quia haec dicit Dominus domui Israhel quaerite me et vivetis
For thus saith the Lord to the house of Israel: Seek ye me, and you shall live.
5:4. For thus says the Lord to the house of Israel: Seek me and you will live.
5:4. For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ 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
4. В ст. 4-13: пророк доказывает справедливость божественного наказания Израилю. Наименование дом Израилев в ст. 4-м употреблено пророком не о всем избранном народе, как в III:1, а только о десятиколенном царстве, к жителям которого и обращено приглашение взыскать Господа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 For thus saith the LORD unto the house of Israel, Seek ye me, and ye shall live: 5 But seek not Bethel, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought. 6 Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel. 7 Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8 Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name: 9 That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. 10 They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly. 11 Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them. 12 For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. 13 Therefore the prudent shall keep silence in that time; for it is an evil time. 14 Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken. 15 Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.
This is a message from God to the house of Israel, in which,
I. They are told of their faults, that they might see what occasion there was for them to repent and reform, and that, when they were called to return, they might not need to ask, Wherein shall we return?
1. God tells them, in general (v. 12), "I know your manifold transgressions, and your mighty sins; and you shall be made to know them too." In our penitent reflections upon our sins we must consider, as God does in his judicial remarks upon them, and will do in the great day, (1.) That they are very numerous; they are our manifold transgressions, sins of various kinds and often repeated. Oh what a multitude of vain and vile thoughts lodge within us! What a multitude of idle, foolish, wicked words have been spoken by us! In what a multitude of instances have we gratified and indulged our corrupt appetites and passions! And how many our own omissions of duty and in duty! Who can understand his errors? Who can tell how often he offends? God knows how many, just how many, our transgressions are; none of them pass him unobserved; we know that they are to us innumerable; more than the hairs of our head; and we have reason to see what danger we have brought ourselves into, and what abundance of work we have made for repentance, by our manifold transgressions, by the numberless number of our sins of daily incursion. (2.) That some of them are very heinous; they are our mighty sins; sins that are more exceedingly sinful in their own nature and by being committed presumptuously and with a high hand, sins against the light of nature, flagrant crimes, that are mighty to overpower your convictions and to pull down judgments upon you.
2. He specifies some of these mighty sins. (1.) They corrupted the worship of God, and turned to idols; this is implied v. 5. They had sought to Bethel, where one of the golden calves was; they had frequented Gilgal, a place which they chose to set up idols in, because it had been made famous in the days of Joshua by God's wonderful appearances to and for his people. Beer-sheba likewise, a place that had been famous in the days of the patriarchs, was now another rendezvous of idols; as we find also, ch. viii. 14. And thither they passed, though it lay at a distance, in the land of Judah. Now, having thus shamefully gone a whoring from God, no doubt they should have felt themselves concerned to return to him. (2.) They perverted justice among themselves (v. 7): "You turn judgment to wormwood, that is, you make your administrations of justice bitter and nauseous, and highly displeasing both to God and man." That fruit has become a weed, a weed in the garden; as nothing is more venerable, nothing more valuable, than justice duly administered, so nothing is more hurtful, nothing more abominable, than designedly doing wrong under colour and pretence of doing right. Corruptio optimi est pessima--The best, when corrupted, becomes the worst. "You leave off righteousness in the earth, as if those that do wrong were accountable to the God of heaven only, and not to the princes and judges of the earth." Thus it was as before the flood, when the earth was filled with violence. (3.) They were very oppressive to the poor, and made them poorer; they trod upon the poor (v. 11), trampled upon them, hectored over them, made them their footstool, and were most imperious and barbarous to those that were most obsequious and submissive; they care not what shame and slavery they put those to who were poor and such as they could get nothing by. The judges aimed at nothing but to enrich themselves; and therefore they took from the poor burdens of wheat, took it by extortion, either by way of bribe or by usury. The poor had no other way to save themselves from being trodden upon, and trodden to dirt, by them, than by presenting to them horse-loads of that corn which they and their families should have had to subsist upon, and they forced them to do it. They took from the poor debts of wheat, so some read it. It was legally due either for rent or for corn lent, but they exacted it with rigour from those who were disabled by the providence of God to pay it, as Neh. v. 2, 5. In demanding and recovering even a just debt we must take heed left we act either unjustly or uncharitably. This sin of oppression by are again charged with (v. 12): They afflict the just, by turning the edge of the law and of the sword of justice against those that are the innocent and quiet in the land; they hated men because they were more righteous than themselves, and he that departed from evil thereby made himself a prey to them. They take a bribe from the rich to patronize and protect them in oppressing the poor, so that he who has money in his hand is sure to have the judgment on his side, be his cause ever so bad. Thus they turn aside the poor in the gate, in the courts of justice, from their right. If the poor sue for their right, who cannot bribe them, or are so honest that they will not, though they have it ever so clear in view and ever so near, yet they are turned away from it by their unrighteous sentence and cannot come at it. And therefore the prudent will keep silence, v. 13. Men will reckon it their prudence, when they are wronged and injured, to be silent, and make no complaints to the magistrates, for it will be to no purpose; they shall not have justice done them. (4.) They were malicious persecutors of God's faithful ministers and people, v. 10. Their hearts were so fully set in them to do evil that they could not bear to be reproved, [1.] By the ministry of the word, by the reading and expounding of the law, and the messages which prophets delivered to them in the name of the Lord. They hate him that rebukes in the gate, in the gate of the Lord's house, or in their courts of justice, or in the places of concourse, where Wisdom is lifting up her voice, Prov. i. 21. Reprovers in the gate are reprovers by office; these they hated, counting them their enemies because they told them the truth, as Ahab hated Micaiah. They not only despised them, but had an enmity to them, and sought to do them mischief. Those that hate reproof love ruin. [2.] By the conversation of their honest neighbours. Though things were generally very bad, yet there were some among them that spoke uprightly that made conscience of what they said, and, as it was their praise, so it was the shame of those that spoke deceitfully, and condemned them, as Noah's faith condemned the unbelief of the old world, and for that reason they abhorred them; they were such inveterate enemies to the thing called honesty that they could not endure the sight of an honest man. All that have any sense of the common interest of mankind will love and value such as speak uprightly, for veracity is the bond of human society; to what a pitch of folly and madness then have those arrived who, having banished all notions of justice out of their own hearts, would have them banished out of the world too, and so put mankind into a state of war, for the abhor him that speaks uprightly! And for this reason the prudent shall keep silence in that time, v. 13. Prophets cannot, dare not, keep silence; the impulse they are under will not allow them to act on prudential considerations; they must cry aloud, and not spare. But as for other wise and good men they shall keep silence, and shall reckon it is their prudence to do so, because it is an evil time. First, They shall think it dangerous to complain, and therefore shall keep silence; this was one way in which they afflicted the just, that by false suggestions and strained innuendos they made men offenders for a word (Isa. xix. 21); and therefore the prudent, who were wise as serpents, because they knew not how what they said might be misinterpreted and misrepresented, were so cautious as to say nothing, lest they should run themselves into a premunire, because it was an evil time. Note, Through the iniquity of the times, as good men are hidden, so good men are silent, and it is their wisdom to be so; little said soon amended. But it is their comfort that they may speak freely to God when they know not to whom else they can speak freely. Secondly, They shall think if fruitless to reprove. They see what wickedness is committed, and their spirits are stirred up, as Paul's at Athens; but they shall think it prudent not to bear an open testimony against it, because it is to no purpose. They are joined to their idols; let them alone. Let no man strive or rebuke another; for it is but casting pearls before swine. The cautious men will say to a bold reprover, as Erasmus to Luther, "Abi in cellam, et dic, Miserere mei, Domine--Away to thy cell, and cry, Have mercy on me, O Lord!" Let grave lessons and counsels be kept for better men and better times. And there is a time to keep silence as well as a time to speak, Eccl. iii. 7. Evil times will not bear plain dealing, that is evil men will not; and the men the prophet here speaks of had reason to think themselves evil men indeed, when wise and good them thought it in vain to speak to them and were afraid of having any thing to do with them.
II. They are told of their danger and what judgments they lay exposed to for their sins. 1. The places of their idolatry are in danger of being ruined in the first place, v. 5. Gilgal, the head-quarters of idolatry, shall go into captivity, not only its inhabitants, but its images, and Bethel, with its golden calf shall come to nought. The victorious enemy shall make nothing of it, so easily shall it be spoiled, and shall bring it to nothing, so effectually shall it be spoiled. Idols were always vanity, and things of nought, and so they shall prove when God appears to abolish them. 2. The body of the kingdom is in danger of being ruined with them, v. 6. There is danger lest, if you seek him not in time, he break out like a fire in the house of Joseph and devour it; for our God is a righteous Judge, is a consuming fire, and the men of Israel, as criminals, are stubble before him; woe to those that make themselves fuel to the fire of God's wrath. It follows, And there shall be none to quench it in Bethel. There their idols were, and their idolatrous priests; thither they brought their sacrifices, and there they offered up their prayers. But God tells them that when the fire of his judgments should kindle upon them all the gods they served at Bethel should not be able to quench it, should not turn away the judgment, nor be any relief to them under it. Thus those that make an idol of the world will find it insufficient to protect them when God comes to reckon with them for their spiritual idolatry. 3. What they have got by oppression and extortion shall be taken from them (v. 11): "You have built houses of hewn stone, which you thought would be lasting; but you shall not dwell in them, for your enemies shall burn them down, or possess them for themselves, or take you into captivity. You have planted pleasant vineyards, have contrived how to make them every way agreeable, and have promised yourselves many a pleasant walk in them; but you shall be forced to walk off, and shall never drink wine of them." The law had tenderly provided that if a man had built a house, or planted a vineyard, he should be at his liberty to return from the wars, Deut. xx. 5, 6. But now the necessity would be so urgent that it would not be allowed; all must go to the battle, and many of those who had lately been building and planting should fall in battle, and never enjoy what they had been labouring for. What is not honestly got is not likely to be long enjoyed.
III. They are told their duty, and have great encouragement to set about it in good earnest, and good reason. The duties here prescribed to them are godliness and honesty, seriousness in their applications to God and justice in their dealings with men; and each of these is here pressed upon them with proper arguments to enforce the exhortation.
1. They are here exhorted to be sincere and devout in their addresses to God, v. 4. God says to the house of Israel, Seek you me, and with good reason, for should not a people seek unto their God? Isa. viii. 19. Whither else should they go but to their protector? Israel was a prince with God; let his descendants seek the Lord, as he did, and they shall be so too. Now, in order to their doing this, they must abandon their idolatries. God is not sought truly if he be not sought exclusively, for he will endure no rivals: "Seek you the Lord, and seek not Bethel (v. 5), consult not your idol-oracles, nor ask at the mouth of the priests of Bethel; seek not to the golden calf there for protection, nor bring your prayers and sacrifices any longer thither, or to Gilgal, for you forsake your own mercies if you observe those lying vanities. But seek the Lord (v. 6, 8); enquire after him; enquire of him; seek to know his mind as your rule, to secure his favour as your felicity." To press this exhortation we are told to consider, (1.) What we shall get by seeking God; it will be our life; we shall find him, and shall be happy in him. So he tells them himself (v. 4): Seek you me, and you shall live. Those that seek perishing gods shall perish with them (v. 5), but those that seek the living God shall live with him: "You shall be delivered from the killing judgments which you are threatened with; your nation shall live, shall recover from its present languishings; your souls shall live; you shall be sanctified and comforted, and made for ever blessed. You shall live." (2.) What a God he is whom we are to seek, v. 8, 9. [1.] He is a God of almighty power himself. The idols were impotent things, could do neither good nor evil, and therefore it was folly either to fear or trust them; but the God of Israel does every thing, and can do any thing, and therefore we ought to seek him; he challenges our homage who has all power in his hand, and it is our interest to have him on our side. Divers proofs and instances are here given of God's power, as Creator, in the kingdom of nature, as both founding and governing that kingdom. Compare ch. iv. 13. First, The stars are the work of his hands; those stars which the heathens worshipped (v. 26), the stars of your god, those stars are God's creatures and servants. He makes the seven stars and Orion, two very remarkable constellations, which Amos, a herdsman, while he kept his cattle by night, had particularly observed the motions of. He made them at the first, he still makes them to be what they are to this earth and either binds or looses the sweet influences of Peliades and Orion, the two constellations here mentioned. See Job xxxviii. 31; ix. 9, to which passages Amos seems here to refer, putting them in mind of those ancient discoveries of the glory of God before he was called the God of Israel. Secondly, The constant succession of day and night is under his direction, and is kept up by his power and providence. It is he that turns the night (which is dark as the shadow of death) into the morning by the rising of the sun, and by the setting of the sun makes the day dark with night; and the same power can, for humble penitents, easily turn affliction and sorrow into prosperity and joy, but can as easily turn the prosperity of presumptuous sinners into darkness, into utter darkness. Thirdly, The rain rises and falls as he appoints. He calls for the waters of the sea; out of them vapours are drawn up by the heat of the sun, which gather into clouds, and are poured out upon the face of the earth, to water it and make it fruitful. This was the mercy that had been withholden from them of late (ch. iv. 7); and therefore to whom should they apply but to him who had power to give it? For all the vanities of the heathen could not give rain, nor could the heavens themselves give showers Jer. xiv. 22. It is God that has made these things; Jehovah is his name, the name by which the God of nature, the God of the whole earth, has made himself known to his people Israel and covenanted with them. [2.] As he is God of almighty power himself, so he gives strength and power unto his people that seek him, and renews strength to those that had lost it, if they wait upon him for it; for (v. 9) he strengthens the spoiled against the strong to such a degree that the spoiled come against the fortress and make bold and brave attacks upon those that had spoiled them. This is an encouragement to the people to seek the Lord, that, if they do so, they shall find him above to retrieve their affairs, when they are brought to the lowest ebb; though they are the spoiled, and their enemies are the strong, if they can but engage God for them, they shall soon recruit so as the next time to be not only the aggressors, but the conquerors; they come against the fortress, to make reprisals and become masters of it.
2. They are here exhorted to be honest and just in their dealings with men, v. 14, 15, where observe, (1.) The duty required: Seek good, and not evil. Hate the evil, and love the good, and establish judgment in the gate; re-establish it there, whence it has been banished, v. 7. Note, Things are not so bad but that they may be amended if the right course be taken; we must not despair but that grievances may be redressed and abuses rectified; justice may yet triumph where injustice tyrannizes. In order to this, good must be loved and sought, evil must be hated and no longer sought. We must love good principles and adhere to them, love to do good and abound in doing it, love good people, and good converse, and good duties; and, whatever good we do, we must do it from a principle of love, do it of choice and with delight. Those who thus love good will seek it, will contrive to do all the good they can, enquire for opportunities of doing it, and endeavor to do it to the utmost of their power. They will also hate evil, will abhor the thought of doing an unjust thing, and abstain from all appearance of it. In vain do we pretend to seek God in our devotions if we do not seek good in our whole conversations. (2.) The reasons annexed. [1.] This is the sure way to be happy ourselves and to have the continual presence of God with us: "Seek good, and not evil, that you may live, may escape the punishment of the evil you have sought and loved (righteousness delivereth from death), that you may have the favour of God, which is your life, which is better than life itself, that you may have comfort in yourselves and may live to some good purpose. You shall live, for so the Lord God of hosts shall be with you and be your life." Note, Those that keep in the way of duty have the presence of God with them, as the God of hosts, a God of almighty power. "He will be with you as you have spoken, that is, as you have gloried; you shall have that really which, while you went on in unrighteous ways, you only seemed to have and boasted of as if you had." Those that truly repent and reform enter into the enjoyment of that comfort which before they had only flattered themselves with the imagination of. Or, "As you have prayed when you sought the Lord. Live up to your prayers, and you shall have what you pray for." [2.] This is the likeliest way to make the nation happy: "If you seek and love that which is good, you may contribute to the saving of the land from ruin." It may be, the Lord God of hosts will be gracious to the remnant of Joseph; though there is but a remnant left, yet, if God be gracious to that remnant, it will rise to a great nation again; and if some among them turn from sin, especially if judgment be established in the gate, though we cannot be certain, yet there is a great probability that public affairs will take a new and happy turn, and every thing will mend if men mend their lives. Temporary promises are made with an It may be; and our prayers must be made accordingly.
Adam Clarke: Commentary on the Bible - 1831
5:4: Seek ye me, and ye shall live - Cease your rebellion against me; return to me with all your heart; and though consigned to death, ye shall be rescued and live. Deplorable as your case is, it is not utterly desperate.
Albert Barnes: Notes on the Bible - 1834
5:4: Seek ye Me and ye shall live - Literally, "seek Me; and live." Wonderful conciseness of the word of God, which, in two words, comprises the whole of the creature's duty and his hopes, his time and his eternity. The prophet users the two imperatives, inoneing both, man's duty and his reward. He does not speak of them, as cause and effect, but as one. Where the one is, there is the other. To seek God is to live. For to seek God is to find Him, and God is Life and the Source of life. Forgiveness, grace, life, enter the soul at once. But the seeking is diligent seeking. : "It is not to seek God anyhow, but as it is right and meet that He should be sought, longed for, prayed for, who is so great, a Good, constantly, fervently, yea, to our power, the more constantly and fervently, as an Infinite Good is more to be longed for, more loved than all created good." The object of the search is God Himself. "Seek Me," that is, seek God for Himself, not for anything out of Him, not for His gifts, not for anything to be loved with Him. This is not to seek Him purely. All is found in Him, but by seeking Him first, and then loving Him in all, and all in Him. "And ye shall live," first by the life of the body, escaping the enemy; then by the life of grace now, and the life of glory hereafter, as in that of the Psalmist, "your heart shall live who seek God" Psa 69:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: Seek: Amo 5:6; Deu 30:1-8; Ch1 28:9; Ch2 15:2, Ch2 20:3, Ch2 34:3; Psa 14:2, Psa 27:8; Isa 55:6, Isa 55:7; Jer 29:12, Jer 29:13; Lam 3:25, Lam 3:26; Zep 2:3; Mat 7:8
and: Psa 22:26, Psa 69:32, Psa 105:3, Psa 105:4; Isa 55:3
Carl Friedrich Keil and Franz Delitzsch
5:4
The short, cursory explanation of the reason for the lamentation opened here, is followed in Amos 5:4. by the more elaborate proof, that Israel has deserved to be destroyed, because it has done the very opposite of what God demands of His people. God requires that they should seek Him, and forsake idolatry, in order to live (Amos 5:4-6); but Israel on the contrary, turns right into unrighteousness, without fearing the almighty God and His judgment (Amos 5:7-9). This unrighteousness God must punish (Amos 5:10-12). Amos 5:4. "For thus saith Jehovah to the house of Israel, Seek ye me, and live. Amos 5:5. And seek not Bethel, and come not to Gilgal, and go not over to Beersheba: for Gilgal repays it with captivity, and Bethel comes to nought. Amos 5:6. Seek Jehovah, and live; that He fall not upon the house of Joseph like fire, and it devour, and there be none to quench it for Bethel." The kı̄ in Amos 5:4 is co-ordinate to that in Amos 5:3, "Seek me, and live," for "Seek me, so shall ye live." For this meaning of two imperatives, following directly the one upon the other, see Gesenius, 130, 2, and Ewald, 347, b. חיה, not merely to remain alive, not to perish, but to obtain possession of true life. God can only be sought, however, in His revelation, or in the manner in which He wishes to be sought and worshipped. This explains the antithesis, "Seek not Bethel," etc. In addition to Bethel and Gilgal (see at Amos 4:4), Beersheba, which was in the southern part of Judah, is also mentioned here, being the place where Abraham had called upon the Lord (Gen 21:33), and where the Lord had appeared to Isaac and Jacob (Gen 26:24 and Gen 46:1; see also at Gen 21:31). These sacred reminiscences from the olden time had caused Beersheba to be made into a place of idolatrous worship, to which the Israelites went on pilgrimage beyond the border of their own kingdom (עבר). But visiting these idolatrous places of worship did no good, for the places themselves would be given up to destruction. Gilgal would wander into captivity (an expression used here on account of the similarity in the ring of גּלגּל and גּלה יגלה). Bethel would become 'âven, that is to say, not "an idol" here, but "nothingness," though there is an allusion to the change of Beth-el (God's house) into Beth-'âven (an idol-house; see at Hos 4:15). The Judaean Beersheba is passed over in the threat, because the primary intention of Amos is simply to predict the destruction of the kingdom of the ten tribes. After this warning the prophet repeats the exhortation to seek Jehovah, and adds this threatening, "that Jehovah come not like fire upon the house of Joseph" (tsâlach, generally construed with ‛al or 'el, cf. Judg 14:19; Judg 15:14; 1Kings 10:6; here with an accusative, to fall upon a person), "and it (the fire) devour, without there being any to extinguish it for Bethel." Bethel, as the chief place of worship in Israel, is mentioned here for the kingdom itself, which is called the "house of Joseph," from Joseph the father of Ephraim, the most powerful tribe in that kingdom.
To add force to this warning, Amos (Amos 5:7-9) exhibits the moral corruption of the Israelites, in contrast with the omnipotence of Jehovah as it manifests itself in terrible judgments. Amos 5:7. "They that change right into wormwood, and bring righteousness down to the earth. Amos 5:8. He that maketh the seven stars and Orion, and turneth the shadow of death into morning, and darkeneth day to night: that calleth to the waters of the sea, and poureth them over the surface of the earth; Jehovah is His name. Amos 5:9. Who causeth desolation to flash upon the strong, and desolation cometh upon the fortress." The sentences in Amos 5:7 and Amos 5:8 are written without any connecting link. The participle in Amos 5:7 cannot be taken as an address, for it is carried on in the third person (hinnı̄chū), not in the second. And hahōphekhı̄m (who turn) cannot be in apposition to Beth-el, since the latter refers not to the inhabitants, but to the houses. As Amos is generally fond of a participial construction (cf. Amos 2:7; Amos 4:13), so in a spirited address he likes to utter the thoughts one after another without any logical link of connection. As a matter of fact, hahōphekhı̄m is connected with bēth-yōsēph (the house of Joseph), "Seek the Lord, ye of the house of Joseph, who turn right into wrong;" but instead of this connection, he proceeds with a simple description, They are turning," etc. La‛ănâh, wormwood, a bitter plant, is a figurative term denoting bitter wrong (cf. Amos 6:12), the actions of men being regarded, according to Deut 29:17, as the fruits of their state of mind. Laying righteousness on the ground (hinnı̄ăch from nūăch) answers to our "trampling under feet." Hitzig has correctly explained the train of thought in Amos 5:7 and Amos 5:8 : "They do this, whereas Jehovah is the Almighty, and can bring destruction suddenly upon them." To show this antithesis, the article which takes the place of the relative is omitted from the participles ‛ōsēh and hōphēkh. The description of the divine omnipotence commences with the creation of the brightly shining stars; then follow manifestations of this omnipotence, which are repeated in the government of the world. Kı̄mâh, lit., the crowd, is the group of seven stars, the constellation of the Pleiades. Kesı̄l, the gate, according to the ancient versions the giant, is the constellation of Orion. The two are mentioned together in Job 9:9 and Job 38:31 (see Delitzsch on the latter). And He also turns the darkest night into morning, and darkens the day into night again. These words refer to the regular interchange of day and night; for tsalmâveth, the shadow of death, i.e., thick darkness, never denotes the regularly recurring gloominess of night, but the appalling gloom of night (Job 24:17), more especially of the night of death (Job 3:5; Job 10:21-22; Job 38:17; Ps 44:20), the unlighted depth of the heart of the earth (Job 28:3), the darkness of the prison (Ps 107:10, Ps 107:14), also of wickedness (Job 12:22; Job 34:22), of sufferings (Job 16:16; Jer 13:16; Ps 23:4), and of spiritual misery (Is 9:1). Consequently the words point to the judicial rule of the Almighty in the world. As the Almighty turns the darkness of death into light, and the deepest misery into prosperity and health,
(Note: Theodoret has given a correct explanation, though he does not quite exhaust the force of the words: "It is easy for Him to turn even the greatest dangers into happiness; for by the shadow of death he means great dangers. And it is also easy to bring calamity upon those who are in prosperity.")
so He darkens the bright day of prosperity into the dark night of adversity, and calls to the waters of the sea to pour themselves over the earth like the flood, and to destroy the ungodly. The idea that by the waters of the sea, which pour themselves out at the call of God over the surface of the earth, we are to understand the moisture which rises from the sea and then falls upon the earth as rain, no more answers to the words themselves, than the idea expressed by Hitzig, that they refer to the water of the rivers and brooks, which flow out of the sea as well as into it (Eccles 1:7). The words suggest the thought of terrible inundations of the earth by the swelling of the sea, and the allusion to the judgment of the flood can hardly be overlooked. This judicial act of the Almighty, no strong man and no fortress can defy. With the swiftness of lightning He causes desolation to smite the strong man. Bâlag, lit., micare, used in the Arabic to denote the lighting up of the rays of the dawn, hiphil to cause to light up, is applied here to motion with the swiftness of lightning; it is also employed in a purely metaphorical sense for the lighting up of the countenance (Ps. 39:14; Job 9:27; Job 10:20). In Amos 5:9 the address is continued in a descriptive form; יבוא has not a causative meaning. The two clauses of this verse point to the fate which awaits the Israelites who trust in their strength and their fortifications (Amos 6:13). And yet they persist in unrighteousness.
John Gill
5:4 For thus saith the Lord unto the house of Israel,.... Or "yet" (a), notwithstanding all this, though such judgments were threatened and denounced, and such desolations should certainly come, in case of impenitence, and an obstinate continuance in a course of sin; yet hopes are given of finding mercy and kindness upon repentance and reformation, at least to the remnant of them; see Amos 5:15;
seek ye me; seek my fear, as the Targum; fear and reverence, serve and worship, the Lord God; return unto him by repentance; seek to him by prayer and supplication; acknowledge your sins, and humble yourselves before him, and implore his pardoning grace and mercy:
and ye shall live; in your own land, and not be carried out of it; live comfortably, in great plenty of good things; and live spiritually, enjoying the favour of God, and his presence in his ordinances, and live eternally in the world to come.
(a) "attamen", Grotius.
John Wesley
5:4 Ye shall live - It shall be well with you.
Robert Jamieson, A. R. Fausset and David Brown
5:4 Seek ye me, and ye shall live--literally, "Seek . . . Me, and live." The second imperative expresses the certainty of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (Is 55:3, Is 55:6).
5:55:5: եւ մի՛ խնդրէք զԲեթէլ, եւ ՚ի Գաղգաղա մի՛ մտանէք, եւ ՚ի Ջրհորն երդման մի՛ ելանէք. զի Գաղգաղա գերելով գերեսցի, եւ Բեթէլ եղիցի իբրեւ զչեղեալ։
5 մի՛ փնտռէք Բեթէլը եւ Գաղգաղա մի՛ մտէք, Երդման ջրհորից մի՛ ելնէք,քանի որ Գաղգաղան գերուելով պիտի գերուի,եւ Բեթէլը կարծես թէ չի եղել»:
5 Բայց Բեթէլը մի՛ փնտռէք, Գաղգաղա մի՛ մտնէք, Բերսաբէէն մի՛ անցնիք, Քանզի Գաղգաղա անշուշտ գերութեան պիտի քշուի Ու Բեթէլ պիտի ոչնչանայ»։
եւ մի՛ խնդրէք զԲեթէլ, եւ ի Գաղգաղա մի՛ մտանէք, եւ ի Ջրհորն երդման մի՛ ելանէք. զի Գաղգաղա գերելով գերեսցի, եւ Բեթէլ եղիցի իբրեւ զչեղեալ:

5:5: եւ մի՛ խնդրէք զԲեթէլ, եւ ՚ի Գաղգաղա մի՛ մտանէք, եւ ՚ի Ջրհորն երդման մի՛ ելանէք. զի Գաղգաղա գերելով գերեսցի, եւ Բեթէլ եղիցի իբրեւ զչեղեալ։
5 մի՛ փնտռէք Բեթէլը եւ Գաղգաղա մի՛ մտէք, Երդման ջրհորից մի՛ ելնէք,քանի որ Գաղգաղան գերուելով պիտի գերուի,եւ Բեթէլը կարծես թէ չի եղել»:
5 Բայց Բեթէլը մի՛ փնտռէք, Գաղգաղա մի՛ մտնէք, Բերսաբէէն մի՛ անցնիք, Քանզի Գաղգաղա անշուշտ գերութեան պիտի քշուի Ու Բեթէլ պիտի ոչնչանայ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 Не ищите Вефиля и не ходите в Галгал, и в Вирсавию не странствуйте, ибо Галгал весь пойдет в плен и Вефиль обратится в ничто.
5:5 καὶ και and; even μὴ μη not ἐκζητεῖτε εκζητεω seek out / thoroughly Βαιθηλ βαιθηλ and; even εἰς εις into; for Γαλγαλα γαλγαλα not εἰσπορεύεσθε εισπορευομαι intrude; travel into καὶ και and; even ἐπὶ επι in; on τὸ ο the φρέαρ φρεαρ pit τοῦ ο the ὅρκου ορκος oath μὴ μη not διαβαίνετε διαβαινω step through; go across ὅτι οτι since; that Γαλγαλα γαλγαλα capture αἰχμαλωτευθήσεται αιχμαλωτευω capture καὶ και and; even Βαιθηλ βαιθηλ be ὡς ως.1 as; how οὐχ ου not ὑπάρχουσα υπαρχω happen to be; belong
5:5 וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תִּדְרְשׁוּ֙ tiḏrᵊšˌû דרשׁ inquire בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel וְ wᵊ וְ and הַ ha הַ the גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal לֹ֣א lˈō לֹא not תָבֹ֔אוּ ṯāvˈōʔû בוא come וּ û וְ and בְאֵ֥ר vᵊʔˌēr בְּאֵר well שֶׁ֖בַע šˌevaʕ שֶׁבַע Sheba לֹ֣א lˈō לֹא not תַעֲבֹ֑רוּ ṯaʕᵃvˈōrû עבר pass כִּ֤י kˈî כִּי that הַ ha הַ the גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal גָּלֹ֣ה gālˈō גלה uncover יִגְלֶ֔ה yiḡlˈeh גלה uncover וּ û וְ and בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel יִהְיֶ֥ה yihyˌeh היה be לְ lᵊ לְ to אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
5:5. et nolite quaerere Bethel et in Galgala nolite intrare et in Bersabee non transibitis quia Galgala captiva ducetur et Bethel erit inutilisBut seek not Bethel, and go not into Galgal, neither shall you pass over to Bersabee: for Galgal shall go into captivity, and Bethel shall be unprofitable.
5. but seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought.
5:5. But do not be willing to seek Bethel, and do not be willing to enter Gilgal, and you will not cross into Beer-sheba. For Gilgal will be led into captivity, and Bethel will be useless.
5:5. But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.
But seek not Beth- el, nor enter into Gilgal, and pass not to Beer- sheba: for Gilgal shall surely go into captivity, and Beth- el shall come to nought:

5:5 Не ищите Вефиля и не ходите в Галгал, и в Вирсавию не странствуйте, ибо Галгал весь пойдет в плен и Вефиль обратится в ничто.
5:5
καὶ και and; even
μὴ μη not
ἐκζητεῖτε εκζητεω seek out / thoroughly
Βαιθηλ βαιθηλ and; even
εἰς εις into; for
Γαλγαλα γαλγαλα not
εἰσπορεύεσθε εισπορευομαι intrude; travel into
καὶ και and; even
ἐπὶ επι in; on
τὸ ο the
φρέαρ φρεαρ pit
τοῦ ο the
ὅρκου ορκος oath
μὴ μη not
διαβαίνετε διαβαινω step through; go across
ὅτι οτι since; that
Γαλγαλα γαλγαλα capture
αἰχμαλωτευθήσεται αιχμαλωτευω capture
καὶ και and; even
Βαιθηλ βαιθηλ be
ὡς ως.1 as; how
οὐχ ου not
ὑπάρχουσα υπαρχω happen to be; belong
5:5
וְ wᵊ וְ and
אַֽל־ ʔˈal- אַל not
תִּדְרְשׁוּ֙ tiḏrᵊšˌû דרשׁ inquire
בֵּֽית־אֵ֔ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
וְ wᵊ וְ and
הַ ha הַ the
גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal
לֹ֣א lˈō לֹא not
תָבֹ֔אוּ ṯāvˈōʔû בוא come
וּ û וְ and
בְאֵ֥ר vᵊʔˌēr בְּאֵר well
שֶׁ֖בַע šˌevaʕ שֶׁבַע Sheba
לֹ֣א lˈō לֹא not
תַעֲבֹ֑רוּ ṯaʕᵃvˈōrû עבר pass
כִּ֤י kˈî כִּי that
הַ ha הַ the
גִּלְגָּל֙ ggilgˌāl גִּלְגָּל Gilgal
גָּלֹ֣ה gālˈō גלה uncover
יִגְלֶ֔ה yiḡlˈeh גלה uncover
וּ û וְ and
בֵֽית־אֵ֖ל vˈêṯ-ʔˌēl בֵּית אֵל Bethel
יִהְיֶ֥ה yihyˌeh היה be
לְ lᵊ לְ to
אָֽוֶן׃ ʔˈāwen אָוֶן wickedness
5:5. et nolite quaerere Bethel et in Galgala nolite intrare et in Bersabee non transibitis quia Galgala captiva ducetur et Bethel erit inutilis
But seek not Bethel, and go not into Galgal, neither shall you pass over to Bersabee: for Galgal shall go into captivity, and Bethel shall be unprofitable.
5:5. But do not be willing to seek Bethel, and do not be willing to enter Gilgal, and you will not cross into Beer-sheba. For Gilgal will be led into captivity, and Bethel will be useless.
5:5. But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Пророк указывает на уклонение от пути Иеговы, на служение в Вефиле, в Галгале и в Вирсавии. Вефиль и Галгала были центрами служения тельцам. Об особом культе в Вирсавии упоминается еще в Ос IV:15: и Ам VIII:14. Город Вирсавия принадлежал Иудейскому царству и находился на южной границе этого царства, в 20: мил. к югу от Хеврона, на месте нынешней Ber es-Seba. Впервые Вирсавия упоминается в истории патриархов (Быт XXI:33; XXVI:23-25; XLVI:1). Здесь Авраам заключил союз с Герарским царем Авимелехом и призвал имя Господа Бога вечного (Быт XXI:33). Исаак, удостоившись в Вирсавии богоявления, устроил там жертвенник (Быт XXVI:25). Об Иакове также сообщается, что, придя в Вирсавию, он принес здесь жертвы Богу отца своего Исаака (XLVI:1). Священная по воспоминаниям патриархального времени Вирсавия в период существования десятиколенного царства сделалась местом культа высот (4: Цар XXIII:8). Упоминая о странствованиях в далекую Вирсавию, пророк желает яснее выставить на вид тщетность усердия народа. Некоторые комментаторы (Гоонакер) считают слова и в Вирсавию не странствуйте позднейшей вставкой, так как жители десятиколенного царства, к которым говорит пророк не могли будто бы иметь отношения к Вирсавии. Но ввиду отсутствия у нас подробных сведений о религиозной жизни десятиколенного царства едва ли есть основание принять отмеченное мнение. - У LXX собственное имя Вирсавии заменено нарицательным to frear tou 'orcou; в слав.: "и ко кладязю клятвы не ходите".
Adam Clarke: Commentary on the Bible - 1831
5:5: But seek not Beth-el - There was one of Jeroboam's golden calves, and at Gilgal were carved images; both were places in which idolatry was triumphant. The prophet shows them that all hope from those quarters is utterly vain; for Gilgal shall go into captivity, and Beth-el be brought to naught. There is a play or paronomasia on the letters and words in this clause: הגלגל גלה יגלה ובית אל יהיה לאון haggilgal galoh yigleh, ubeith el yiheyeh leaven. "This Gilgal shall go captive into captivity; and Beth-el (the house of God) shall be for Beth-aven," (the house of iniquity.)
Albert Barnes: Notes on the Bible - 1834
5:5: But (and) seek not Bethel - Israel pretended to seek God in Bethel. Amos sets the two seeking, as incompatible. The god, worshiped at Bethel, was not the One God. To seek God there was to lose Him. "Seek not God," he would say, "and a phantom, which will lead from God."
And pass not to Beersheba - Jeroboam I pretended that it was too much for Israel to go up to Jerusalem. And Yet Israel thought it not too much to go to the extremest point of Judah toward Idumaea , perhaps, four times as far south of Jerusalem, as Jerusalem lay from Bethel. For Beersheba is thought to have lain some thirty miles south of Hebron , which is twenty-two miles south of Jerusalem ; while Bethel is but twelve to the north. So much pains will people take in self-willed service, and yet not see that it takes away the excuse for neglecting the true. At Beersheba, Abraham "called upon the name of the Lord, the everlasting God" Gen 21:33. There God Rev_ealed Himself to Isaac and Jacob Gen 26:23-24; Gen 46:1. There, because He had so Rev_ealed Himself, Judah made a place of idolatry, which Israel, seeking nought besides from Judah, sought. Beersheba was still a town or large village in the time of Jerome. Now all is swept away, except "some foundations of ruins," spread over 34 of a mile, "with scarcely one stone upon another" . The wells alone remain , with the ancient names.
Gilgal shall surely go into captivity - The verbal allusions in the prophets are sometimes artificial; sometimes, they develop the meaning of the word itself, as when Zephaniah says, "Ekron (probably the "firm-rooting") "shall be uprooted" Zep 2:4; sometimes, as here, the words are connected, although not the same. In all cases, the likeness of sound was calculated to fix them in men's memories. It would be so, if one with authority could say, "Paris perira" , "Paris shall perish" or "London is undone." Still more would the words, Hag-gilgal galo yigleh, because the name Gilgal still retained its first meaning, "the great rolling , and the word joined with it had a kindred meaning. Originally it probably means, "swept clear away." God first "rolled away the reproaeh of Egypt" Jos 5:9 from His people there. Then, when it made itself like the pagan, it should itself be rolled clear away Jer 51:25. Gilgal was originally in Benjamin, but Israel had probably annexed it to itself, as it had Bethel and Jericho Kg1 16:34, both of which had been assigned by Joshua to Benjamin Jos 18:21-22.
And Bethel shall come to nought - Hosea had called "Bethel, God's house," by the name of "Bethaven Hos 4:15; Hos 10:5, Vanity-house." Amos, in allusion to this probably, drops the first half of the name, and says that it shall not merely be "house of vanity," but "Aven, vanity" itself. "By sin the soul, which was the house or temple of God, becomes the temple of vanity and of devils."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: seek: Amo 4:4; Hos 4:15, Hos 9:15, Hos 10:14, Hos 10:15, Hos 12:11
Beersheba: Amo 8:14; Gen 21:33
Gilgal: There is a paronomasia here, both on the letters and words: hag gilgal galoh yigleh oovaith el yiheyeh leawen "Gilgal shall surely go into captivity, and Beth-el (the house of God) shall come to nought," or Aven, i. e., Beth-aven, the house of iniquity.
and Bethel: Amo 7:17; Lev 26:30-32; Deu 28:41; Hos 4:15, Hos 10:8, Hos 10:15
come: Job 8:22; Psa 33:10; Isa 8:10, Isa 29:20; Co1 1:28, Co1 2:6; Rev 18:17
Geneva 1599
5:5 But seek not Bethel, nor enter into (c) Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.
(c) In those places they worshipped new idols, which before served for the true honour of God: therefore he says that these will not save them.
John Gill
5:5 But seek not Bethel,.... Do not go to Bethel, the place where one of Jeroboam's calves was set up and worshipped, to consult the oracle, idols, and priests there; or to perform religious worship, which will be your ruin, if not prevented by another course of living:
nor enter into Gilgal; another place of idolatry, where idols were set up and worshipped See Gill on Amos 4:4;
and pass not to Beersheba; a place in the further part of the land of Israel; it formerly belonged to Judah, but was now in the hands of the ten tribes, and where idolatrous worship was practised; see Amos 8:14; it having been a place where Abraham, Isaac, and Jacob, had dwelt, and worshipped the true God:
for Gilgal shall surely go into captivity; that is, the inhabitants of it; they will not be able with their idols and idol worship to save themselves, and therefore go not thither. There is an elegant play on words here (b), as there is also in the next words:
and Bethel shall come to nought; which also was called Bethaven, the house of vanity, or of an idol which is nothing in the world; and therefore, because of the idolatry in it, should come to nothing, be utterly destroyed, and the inhabitants of it. So the Targum,
"they, that are in Gilgal, and worship calves in Bethel.''
(b) .
John Wesley
5:5 Seek not - Consult not, worship not the idol at Bethel, Gilgal, or Beersheba.
Robert Jamieson, A. R. Fausset and David Brown
5:5 seek not Beth-el--that is, the calves at Beth-el.
Gilgal--(See on Amos 4:4).
Beer-sheba--in Judah on the southern frontier towards Edom. Once "the well of the oath" by Jehovah, ratifying Abraham's covenant with Abimelech, and the scene of his calling on "the Lord, the everlasting God" (Gen 21:31, Gen 21:33), now a stronghold of idolatry (Amos 8:14).
Gilgal shall surely go into captivity--a play on similar sounds in the Hebrew, Gilgal, galoh, yigleh: "Gilgal (the place of rolling) shall rolling be rolled away."
Beth-el shall come to naught--Beth-el (that is, the "house of God"), called because of its vain idols Beth-aven (that is, "the house of vanity," or "naught," Hos 4:15; Hos 10:5, Hos 10:8), shall indeed "come to naught."
5:65:6: Խնդրեցէ՛ք զՏէր եւ կեցջիք. զի մի՛ բորբոքեսցի իբրեւ զհուր տունն Յովսեփայ՝ եւ կերիցէ զնա. եւ ո՛չ ոք իցէ որ շիջուցանիցէ[10509]։ [10509] Ոմանք յաւելուն. Եւ կերիցեն զնա... շիջուցանիցէ տանդ Իսրայէլի։
6 Փնտռեցէ՛ք Տիրոջը, եւ դուք կ’ապրէք,որպեսզի կրակի պէս չբորբոքուի Յովսէփի տունը,կրակը չուտի այնեւ ոչ ոք չի լինի, որ հանգցնի Իսրայէլի այդ տունը:
6 Տէրը փնտռեցէք, որպէս զի ապրիք։Չըլլայ թէ Յովսէփի տանը մէջ կրակի պէս բորբոքի Եւ զանիկա ուտէ ու Բեթէլի մէջ զանիկա մարող չըլլայ։
Խնդրեցէք զՏէր եւ կեցջիք. զի մի՛ բորբոքեսցի իբրեւ զհուր [60]տունն Յովսեփայ եւ կերիցէ զնա, եւ ոչ ոք իցէ որ շիջուցանիցէ [61]տանդ Իսրայելի:

5:6: Խնդրեցէ՛ք զՏէր եւ կեցջիք. զի մի՛ բորբոքեսցի իբրեւ զհուր տունն Յովսեփայ՝ եւ կերիցէ զնա. եւ ո՛չ ոք իցէ որ շիջուցանիցէ[10509]։
[10509] Ոմանք յաւելուն. Եւ կերիցեն զնա... շիջուցանիցէ տանդ Իսրայէլի։
6 Փնտռեցէ՛ք Տիրոջը, եւ դուք կ’ապրէք,որպեսզի կրակի պէս չբորբոքուի Յովսէփի տունը,կրակը չուտի այնեւ ոչ ոք չի լինի, որ հանգցնի Իսրայէլի այդ տունը:
6 Տէրը փնտռեցէք, որպէս զի ապրիք։Չըլլայ թէ Յովսէփի տանը մէջ կրակի պէս բորբոքի Եւ զանիկա ուտէ ու Բեթէլի մէջ զանիկա մարող չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 Взыщите Господа, и будете живы, чтобы Он не устремился на дом Иосифов как огонь, который пожрет его, и некому будет погасить его в Вефиле.
5:6 ἐκζητήσατε εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master καὶ και and; even ζήσατε ζαω live; alive ὅπως οπως that way; how μὴ μη not ἀναλάμψῃ αναλαμπω as; how πῦρ πυρ fire ὁ ο the οἶκος οικος home; household Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even καταφάγεται κατεσθιω consume; eat up αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the σβέσων σβεννυμι extinguish; quench τῷ ο the οἴκῳ οικος home; household Ισραηλ ισραηλ.1 Israel
5:6 דִּרְשׁ֥וּ diršˌû דרשׁ inquire אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וִֽ wˈi וְ and חְי֑וּ ḥᵊyˈû חיה be alive פֶּן־ pen- פֶּן lest יִצְלַ֤ח yiṣlˈaḥ צלח be strong כָּ kā כְּ as † הַ the אֵשׁ֙ ʔˌēš אֵשׁ fire בֵּ֣ית bˈêṯ בַּיִת house יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וְ wᵊ וְ and אָכְלָ֥ה ʔāḵᵊlˌā אכל eat וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] מְכַבֶּ֖ה mᵊḵabbˌeh כבה go out לְ lᵊ לְ to בֵֽית־אֵֽל׃ vˈêṯ-ʔˈēl בֵּית אֵל Bethel
5:6. quaerite Dominum et vivite ne forte conburatur ut ignis domus Ioseph et devorabit et non erit qui extinguat BethelSeek ye the Lord, and live: lest the house of Joseph be burnt with fire, and it shall devour, and there shall be none to quench Bethel.
6. Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and it devour and there be none to quench it in Beth-el:
5:6. Seek the Lord and live. Otherwise, the house of Joseph may be destroyed with fire, and it will devour, and there will be no one who can extinguish Bethel.
5:6. Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour [it], and [there be] none to quench [it] in Bethel.
Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour [it], and [there be] none to quench [it] in Beth- el:

5:6 Взыщите Господа, и будете живы, чтобы Он не устремился на дом Иосифов как огонь, который пожрет его, и некому будет погасить его в Вефиле.
5:6
ἐκζητήσατε εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ζήσατε ζαω live; alive
ὅπως οπως that way; how
μὴ μη not
ἀναλάμψῃ αναλαμπω as; how
πῦρ πυρ fire
ο the
οἶκος οικος home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
σβέσων σβεννυμι extinguish; quench
τῷ ο the
οἴκῳ οικος home; household
Ισραηλ ισραηλ.1 Israel
5:6
דִּרְשׁ֥וּ diršˌû דרשׁ inquire
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וִֽ wˈi וְ and
חְי֑וּ ḥᵊyˈû חיה be alive
פֶּן־ pen- פֶּן lest
יִצְלַ֤ח yiṣlˈaḥ צלח be strong
כָּ כְּ as
הַ the
אֵשׁ֙ ʔˌēš אֵשׁ fire
בֵּ֣ית bˈêṯ בַּיִת house
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וְ wᵊ וְ and
אָכְלָ֥ה ʔāḵᵊlˌā אכל eat
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
מְכַבֶּ֖ה mᵊḵabbˌeh כבה go out
לְ lᵊ לְ to
בֵֽית־אֵֽל׃ vˈêṯ-ʔˈēl בֵּית אֵל Bethel
5:6. quaerite Dominum et vivite ne forte conburatur ut ignis domus Ioseph et devorabit et non erit qui extinguat Bethel
Seek ye the Lord, and live: lest the house of Joseph be burnt with fire, and it shall devour, and there shall be none to quench Bethel.
5:6. Seek the Lord and live. Otherwise, the house of Joseph may be destroyed with fire, and it will devour, and there will be no one who can extinguish Bethel.
5:6. Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour [it], and [there be] none to quench [it] in Bethel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
6. Пророк увещевает народ взыскать Господа, чтобы не погибнуть. - Дом Иосифов - десятиколенное царство, в котором всегда преобладало колено Ефрема (сына Иосифа). - И некому будет погасить его в Вефиле: LXX, очевидно, находя упоминание о Вефиле в ст. 6-м непонятным, вместо имени Вефиля поставили слова: tw oiky (???) 'Israhl, слав. "дому Израилева". Но все древние текста согласны с евр. и читают в рассматриваемом месте имя Вефиля. Новейшие комментаторы считают слово позднейшей глоссой (Новак).
Adam Clarke: Commentary on the Bible - 1831
5:6: Seek the Lord, and ye shall live - Repeated from Amo 5:4.
In the house of Joseph - The Israelites of the ten tribes, of whom Ephraim and Manasseh, sons of Joseph, were the chief.
Albert Barnes: Notes on the Bible - 1834
5:6: Seek ye the Lord and ye shall live - Literally, "seek the Lord and live;" being united to Him, the Fountain of life. He reimpresses on them the one simple need of the creature, "seek God," the one true God as He Rev_ealed Himself, not as worldly people, or the politicians of Jeroboam's court, or the calf-priests, fabled of Him. "Seek Him." For in Him is all; without Him, nothing.
Lest He break out like fire in Bethel - Formerly the Spirit of God came vehemently down upon Sansom Jdg 14:6, Jdg 14:19; Jdg 15:14 and Saul Sa1 10:6; Sa1 11:6 and David Sa1 16:13, to fit them as instruments for God; as did the Evil spirit, when God departed from Saul Sa1 18:10. So now, unless they repented, God Himself would suddenly show His powerful presence among them, but, as He had Rev_ealed Himself to be, "the, Lord thy God is a consuming Fire" Deu 4:24. "And devour" it, literally, "and it" (the fire) "shall devor, and" there be "none to quench" it "in" (better, "for") Bethel." Bethel, the center of their idol-hopes, so far from aiding them then, shall not be able to help itself, nor shall there be any to help it. The fire of God kindles around it, and there is none to quench it for her (as in Jer 4:4).
Montanus: "The whole place treateth of mercy and justice. The whole ground of people's punishment, calamities, condemnation is ascribed to their own fault and negligence, who neglect the deliverance often promised and offered them by God, and 'love darkness rather than light, because their deeds are evil' Joh 3:19. Whoever is not saved, the whole blame lies in their own will and negligence and malice. God, who 'willeth not that any should perish, but that all should come to repentance' Pe2 3:9, Himself unsought, seeks, entreats, ceases not to monish, exhort, set before them their guilt, that they may cease to prepare such evil for themselves. But they neither give Him entrance, nor hear His entreaties, nor admit the warnings of the divine mercy, which if they neglect, they must needs be made over to His justice. The goodness of God is lacking to no one, save those who are wanting to themselves. Wherefore, having often besought them before, He invites them yet again to salvation, putting forth that His Name, so full of mysteries of mercy; 'Seek the Lord and live,'" seek Him who is, the Unchangeable. He who had willed their salvation, still willed it, for He "changes not" Mal 3:6. "He adds threatenings, that those whom He calls to life, He might either allure by promises, or scare from death through fear of the impending evil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: Seek: Amo 5:4; Eze 33:11
lest: Exo 22:6
the house: Amo 6:6; Gen 48:8-20; Jos 18:5; Jdg 1:22, Jdg 1:23; Sa2 19:20; Kg1 11:28; Eze 37:19; Zac 10:6
there: Isa 1:31; Jer 4:4, Jer 7:20; Eze 20:47, Eze 20:48; Mar 9:43-48
John Gill
5:6 Seek the Lord, and ye shall live,.... This is, repeated to stir up unto it, because of their backwardness and slothfulness, and to show the importance and necessity of it. By the "Lord" may be meant the Messiah, Israel's God that was to come, and they were to prepare to meet, Amos 4:12; and the rather, since life spiritual and eternal is only to be had from him, and he is to be sought unto for it, and all the blessings of it, peace, pardon, righteousness, rest, and salvation as well as temporal deliverance, and all outward mercies:
lest he break out like fire in the house of Joseph, and devour it; that is, lest his wrath and fury break out like fire as the Targum, by sending an enemy to invade the land, destroy it, and carry the inhabitants of it captive; even all the ten tribes, who frequently go by the name of Ephraim the son of Joseph, that being the principal tribe, and the first king of them being of it:
and there be none to quench it in Bethel; the calf worshipped there, and the priests that officiated, would not be able to avert the stroke of divine vengeance, or turn back the enemy, and save the land from ruin. The Targum is,
"and there be none to quench it, because of your sins, who have been serving idols in Bethel.''
John Wesley
5:6 The house of Joseph - The kingdom of the ten tribes, the chief whereof was Ephraim, the son of Joseph. In Beth - el - If once this fire breaks out, all your idols in Beth - el shall not be able to quench it.
Robert Jamieson, A. R. Fausset and David Brown
5:6 break out like fire--bursting through everything in His way. God is "a consuming fire" (Deut 4:24; Is 10:17; Lam 2:3).
the house of Joseph--the kingdom of Israel, of which the tribe of Ephraim, Joseph's son, was the chief tribe (compare Ezek 37:16).
none to quench it in Beth-el--that is, none in Beth-el to quench it; none of the Beth-el idols on which Israel so depended, able to remove the divine judgments.
5:75:7: Որ առնէ ՚ի բարձունս իրաւունս, եւ արդարութիւն եդ յերկրի.
7 Նա, ով իրաւունք է հաստատում բարձունքներումարդարութիւն է դրել երկրում,
7 Դուք որ իրաւունքը օշինդրի կը դարձնէք, Արդարութիւնը գետինը կը ձգէք,
Որ առնէ ի բարձունս իրաւունս, եւ արդարութիւն եդ յերկրի:

5:7: Որ առնէ ՚ի բարձունս իրաւունս, եւ արդարութիւն եդ յերկրի.
7 Նա, ով իրաւունք է հաստատում բարձունքներումարդարութիւն է դրել երկրում,
7 Դուք որ իրաւունքը օշինդրի կը դարձնէք, Արդարութիւնը գետինը կը ձգէք,
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 О, вы, которые суд превращаете в отраву и правду повергаете на землю!
5:7 κύριος κυριος lord; master ὁ ο the ποιῶν ποιεω do; make εἰς εις into; for ὕψος υψος height; on high κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing εἰς εις into; for γῆν γη earth; land ἔθηκεν τιθημι put; make
5:7 הַ ha הַ the הֹפְכִ֥ים hōfᵊḵˌîm הפך turn לְ lᵊ לְ to לַעֲנָ֖ה laʕᵃnˌā לַעֲנָה wormwood מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice לָ lā לְ to † הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הִנִּֽיחוּ׃ hinnˈîḥû נוח settle
5:7. qui convertitis in absinthium iudicium et iustitiam in terra relinquitisYou that turn judgment into wormwood, and forsake justice in the land,
7. Ye who turn judgment to wormwood, and cast down righteousness to the earth;
5:7. You turn judgment into wormwood, and you abandon justice on earth.
5:7. Ye who turn judgment to wormwood, and leave off righteousness in the earth,
Ye who turn judgment to wormwood, and leave off righteousness in the earth:

5:7 О, вы, которые суд превращаете в отраву и правду повергаете на землю!
5:7
κύριος κυριος lord; master
ο the
ποιῶν ποιεω do; make
εἰς εις into; for
ὕψος υψος height; on high
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
εἰς εις into; for
γῆν γη earth; land
ἔθηκεν τιθημι put; make
5:7
הַ ha הַ the
הֹפְכִ֥ים hōfᵊḵˌîm הפך turn
לְ lᵊ לְ to
לַעֲנָ֖ה laʕᵃnˌā לַעֲנָה wormwood
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
לָ לְ to
הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הִנִּֽיחוּ׃ hinnˈîḥû נוח settle
5:7. qui convertitis in absinthium iudicium et iustitiam in terra relinquitis
You that turn judgment into wormwood, and forsake justice in the land,
5:7. You turn judgment into wormwood, and you abandon justice on earth.
5:7. Ye who turn judgment to wormwood, and leave off righteousness in the earth,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Пророк указывает, почему служение в Вефиле, Вирсавии и Галгале не может считаться исканием Господа: Израиль превращал суд в отраву (laanah собств. горечь, горькое растение) и правду "повергал на землю". LXX, ввиду ст. 8-го, поняли 7-й ст. о Боге и перевели: 'o KurioV 'o poiwn eiV uyoV krima kai dikaiosunhn eiV ghn eqhken, слав. "Господь творяй в высоту суд, и правду на земли положи". По мнению одних комментаторов (Валетон, Гоонакер) LХХ читали текст, отличный от мазоретского (chophech lemaalah mischschaphat), по мнению других (Юнгеров) они ошибочно передали нынешний еврейский.
Adam Clarke: Commentary on the Bible - 1831
5:7: Ye who turn judgment to wormwood - Who pervert judgment; causing him who obtains his suit to mourn sorely over the expenses he has incurred in gaining his right.
Albert Barnes: Notes on the Bible - 1834
5:7: Ye who turn - Those whom he calls to seek God, were people filled with all injustice, who turned the sweetness of justice into the bitterness of wormwood . Moses had used "gall" and "wormwood" as a proverb; "lest there be among you a root that beareth gall and wormwood; the Lord will not spare him, but then the anger of the Lord and His jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him" Deu 29:18, Deu 29:20. The word of Amos would remind them of the word of Moses.
And leave off righteousness in the earth - Better, "and set righteousness to rest on the ground" . They dethroned righteousness, the representative and vice-gerent of God, and made it rest on the ground. The "little horn," Daniel says, should "cast truth to the ground" Dan 8:12. These seem to have blended outrage with insult, as when "the Lord our Righteousness" Jer 23:6 took our flesh, "they put on Him" the "scarlet robe, and the crown of thorns" upon His Head, and bowed the knee before Him, and mocked Him," and then "crucified Him." They "deposed" her, "set her down," it may be, with a mock make-believe deference, as people now-a-days, in civil terms, depose God, ignoring Him and His right over them. They set her on the ground and so left her, the image of God. This they did, not in one way only, but in all the ways in which they could. He does not limit it to the "righteousness" shown in doing justice. It includes all transactions between man and man, in which right enters, all buying and selling, all equity, all giving to another his due. All the bands of society were dissolved, and righteousness was placed on the ground, to be trampled on by all in all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: turn: Amo 5:11, Amo 5:12, Amo 6:12; Deu 29:18; Isa 1:23, Isa 5:7, Isa 10:1, Isa 59:13, Isa 59:14; Hos 10:4; Hab 1:12-14
leave: Psa 36:3, Psa 125:5; Eze 3:20, Eze 18:24, Eze 33:12, Eze 33:13, Eze 33:18; Zep 1:6
Geneva 1599
5:7 Ye who turn (d) judgment to wormwood, and leave off righteousness in the earth,
(d) Instead of judgment and fairness they execute cruelty and oppression.
John Gill
5:7 Ye who turn judgment to wormwood,.... This seems to be spoken to kings and judges, as Aben Ezra and Kimchi observe; in whose hands is the administration of justice, and who often pervert it, as these did here addressed and complained of; that which was the most useful and salubrious, and so the most desirable to the commonwealth, namely, just judgment, was changed into the reverse, what was as bitter and as disagreeable as wormwood; or "hemlock", as it might be rendered, and as it is in Amos 6:12; even injustice:
and leave off righteousness in the earth; leave off doing it among men: or rather, "leave it on the earth" (c); who cast it down to the ground, trampled upon it, and there left it; which is expressive not only of their neglect, but of their contempt of it; see Dan 8:12.
(c) "in terram prosterunt", Piscator; "justitiam in terram reliquerunt, i.e. humi prosternitis et deseritis", Mercerus; "collocantes humi", Junius & Tremellius.
John Wesley
5:7 Ye - Rulers and judges. Judgment - The righteous sentence of the law. To wormwood - Proverbially understood; bitterness, injustice and oppression. Leave off - Make to cease in your courts of judicature.
Robert Jamieson, A. R. Fausset and David Brown
5:7 turn judgment to wormwood--that is, pervert it to most bitter wrong. As justice is sweet, so injustice is bitter to the injured. "Wormwood" is from a Hebrew root, to "execrate," on account of its noxious and bitter qualities.
leave on righteousness in . . . earth--MAURER translates, "cast righteousness to the ground," as in Is 28:2; Dan 8:12.
5:85:8: որ առնէ զամենայն եւ նորոգէ, եւ դարձուցանէ յայգ զստուերս մահու, եւ զտիւ ՚ի գիշե՛ր մթացուցանէ. որ կոչէ զջուրս ծովու՝ եւ հեղու ՚ի վերայ երեսաց երկրի. Տէր ամենակալ անուն է նորա[10510]. [10510] Ոսկան. Եւ զտիւ ՚ի գիշեր միացուցանէ։ Բազումք. Եւ հեղու ՚ի վերայ երկրի։
8 ով ստեղծում է ամէն ինչ եւ նորոգում,ով մահուան ստուերը այգ է դարձնումեւ ցերեկը մթնեցնում ինչպէս գիշեր,ով վերեւ է կանչում ծովի ջրերըեւ հեղում երկրի երեսին,
8 Փնտռեցէ՛ք զանիկա, որ Բազմաստեղն ու Հայկը շինեց, Որ մահուան ստուերը առաւօտեան լոյսի կը դարձնէ, Ցորեկը գիշերուան պէս կը մթնցնէ, Որ ծովուն ջուրերը կը կանչէ, Զանոնք երկրի երեսին վրայ կը տարածէ։Անոր անունը Եհովա է,
որ առնէ զամենայն եւ նորոգէ``, եւ դարձուցանէ յայգ զստուերս մահու, եւ զտիւ ի գիշեր մթացուցանէ. որ կոչէ զջուրս ծովու եւ հեղու ի վերայ երեսաց երկրի. [62]Տէր ամենակալ անուն է նորա:

5:8: որ առնէ զամենայն եւ նորոգէ, եւ դարձուցանէ յայգ զստուերս մահու, եւ զտիւ ՚ի գիշե՛ր մթացուցանէ. որ կոչէ զջուրս ծովու՝ եւ հեղու ՚ի վերայ երեսաց երկրի. Տէր ամենակալ անուն է նորա[10510].
[10510] Ոսկան. Եւ զտիւ ՚ի գիշեր միացուցանէ։ Բազումք. Եւ հեղու ՚ի վերայ երկրի։
8 ով ստեղծում է ամէն ինչ եւ նորոգում,ով մահուան ստուերը այգ է դարձնումեւ ցերեկը մթնեցնում ինչպէս գիշեր,ով վերեւ է կանչում ծովի ջրերըեւ հեղում երկրի երեսին,
8 Փնտռեցէ՛ք զանիկա, որ Բազմաստեղն ու Հայկը շինեց, Որ մահուան ստուերը առաւօտեան լոյսի կը դարձնէ, Ցորեկը գիշերուան պէս կը մթնցնէ, Որ ծովուն ջուրերը կը կանչէ, Զանոնք երկրի երեսին վրայ կը տարածէ։Անոր անունը Եհովա է,
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 Кто сотворил семизвездие и Орион, и претворяет смертную тень в ясное утро, а день делает темным как ночь, призывает воды морские и разливает их по лицу земли? Господь имя Ему!
5:8 ποιῶν ποιεω do; make πάντα πας all; every καὶ και and; even μετασκευάζων μετασκευαζω and; even ἐκτρέπων εκτρεπω divert; avoid εἰς εις into; for τὸ ο the πρωὶ πρωι early σκιὰν σκια shadow; shade θανάτου θανατος death καὶ και and; even ἡμέραν ημερα day εἰς εις into; for νύκτα νυξ night συσκοτάζων συσκοταζω the προσκαλούμενος προσκαλεω summon τὸ ο the ὕδωρ υδωρ water τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐκχέων εκχεω pour out; drained αὐτὸ αυτος he; him ἐπὶ επι in; on προσώπου προσωπον face; ahead of 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
5:8 עֹשֵׂ֨ה ʕōśˌē עשׂה make כִימָ֜ה ḵîmˈā כִּימָה pleiads וּ û וְ and כְסִ֗יל ḵᵊsˈîl כְּסִיל orion וְ wᵊ וְ and הֹפֵ֤ךְ hōfˈēḵ הפך turn לַ la לְ to † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness וְ wᵊ וְ and יֹ֖ום yˌôm יֹום day לַ֣יְלָה lˈaylā לַיְלָה night הֶחְשִׁ֑יךְ heḥšˈîḵ חשׁך be dark הַ ha הַ the קֹּורֵ֣א qqôrˈē קרא call לְ lᵊ לְ to מֵֽי־ mˈê- מַיִם water הַ ha הַ the יָּ֗ם yyˈom יָם sea וַֽ wˈa וְ and יִּשְׁפְּכֵ֛ם yyišpᵊḵˈēm שׁפך pour עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
5:8. facientem Arcturum et Orionem et convertentem in mane tenebras et diem nocte mutantem qui vocat aquas maris et effundit eas super faciem terrae Dominus nomen eiusSeek him that maketh Arcturus, and Orion, and that turneth darkness into morning, and that changeth day into night: that calleth the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name.
8. that maketh the Pleiades and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth; the LORD is his name;
5:8. The Maker of Arcturus and Orion, who turns darkness into daybreak and who changes day into night; who calls forth the waters of the sea and who pours them out over the face of the earth: The Lord is his name.
5:8. [Seek him] that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:
that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:

5:8 Кто сотворил семизвездие и Орион, и претворяет смертную тень в ясное утро, а день делает темным как ночь, призывает воды морские и разливает их по лицу земли? Господь имя Ему!
5:8
ποιῶν ποιεω do; make
πάντα πας all; every
καὶ και and; even
μετασκευάζων μετασκευαζω and; even
ἐκτρέπων εκτρεπω divert; avoid
εἰς εις into; for
τὸ ο the
πρωὶ πρωι early
σκιὰν σκια shadow; shade
θανάτου θανατος death
καὶ και and; even
ἡμέραν ημερα day
εἰς εις into; for
νύκτα νυξ night
συσκοτάζων συσκοταζω the
προσκαλούμενος προσκαλεω summon
τὸ ο the
ὕδωρ υδωρ water
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
ἐκχέων εκχεω pour out; drained
αὐτὸ αυτος he; him
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
5:8
עֹשֵׂ֨ה ʕōśˌē עשׂה make
כִימָ֜ה ḵîmˈā כִּימָה pleiads
וּ û וְ and
כְסִ֗יל ḵᵊsˈîl כְּסִיל orion
וְ wᵊ וְ and
הֹפֵ֤ךְ hōfˈēḵ הפך turn
לַ la לְ to
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
צַלְמָ֔וֶת ṣalmˈāweṯ צַלְמָוֶת darkness
וְ wᵊ וְ and
יֹ֖ום yˌôm יֹום day
לַ֣יְלָה lˈaylā לַיְלָה night
הֶחְשִׁ֑יךְ heḥšˈîḵ חשׁך be dark
הַ ha הַ the
קֹּורֵ֣א qqôrˈē קרא call
לְ lᵊ לְ to
מֵֽי־ mˈê- מַיִם water
הַ ha הַ the
יָּ֗ם yyˈom יָם sea
וַֽ wˈa וְ and
יִּשְׁפְּכֵ֛ם yyišpᵊḵˈēm שׁפך pour
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
שְׁמֹֽו׃ ס šᵊmˈô . s שֵׁם name
5:8. facientem Arcturum et Orionem et convertentem in mane tenebras et diem nocte mutantem qui vocat aquas maris et effundit eas super faciem terrae Dominus nomen eius
Seek him that maketh Arcturus, and Orion, and that turneth darkness into morning, and that changeth day into night: that calleth the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name.
5:8. The Maker of Arcturus and Orion, who turns darkness into daybreak and who changes day into night; who calls forth the waters of the sea and who pours them out over the face of the earth: The Lord is his name.
5:8. [Seek him] that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
8. Чтобы выставить на вид тяжесть преступления законов Божиих, пророк указывает на всемогущество Божие. Выражение пророка нет основания понимать вместе с Кейлем и др. в образном смысле: пророк говорит именно о творческом всемогуществие Бога. - Кто сотворил (oseh - творящий) семизвездие (chimah) и Орион (chesil): chinah и chesil, - названия двух созвездий - Большой Медведицы и Ориона (ср. Иов IХ:9; XXXVIII:31). - Призывает воды морские и разливает их по лицу земли: вероятно, разумеются опустошительные наводнения. LXX слова chimah и chesil в Иов IX:9: и XXXVIII:31: перевели собственными именами (arktouron kai pleiadaV), а в рассматриваемом стихе передал их нарицательно; отсюда в слав. "творяй вся и претворяяй". В конце стиха вместо слов Господь - имя Ему в слав. по LXX читается с добавлением: "Господь Бог Вседержитель имя Ему".
Adam Clarke: Commentary on the Bible - 1831
5:8: That maketh the seven stars and Orion - Or, Hyades and Arcturus, Kimah and Kesil. See my notes on Job 9:9; Job 38:32, where the subject of this verse is largely considered.
Turneth the shadow of death into the morning - Who makes day and night, light and darkness.
Calleth for the waters of the sea - Raising them up by evaporation, and collecting them into clouds.
And poureth them out - Causing them to drop down in showers upon the face of the earth. Who has done this? Jehovah is his name.
Albert Barnes: Notes on the Bible - 1834
5:8: Seek Him that maketh the seven stars - Misbelief effaces the thought of God as He Is. It retains the name God, but means something quite different from the One True God. So people spoke of "the Deity," as a sort of First Cause of all things, and did not perceive that they only meant to own that this fair harmony of things created was not (at least as it now exists,) self-existent, and that they had lost sight of the Personal God who had made known to them His Will, whom they were to believe in, obey, fear, love. "The Deity" was no object of fear or love. It was but a bold confession that they did not mean to be Atheists, or that they meant intellectually to admire the creation. Such confessions, even when not consciously atheistic, become at least the parents of Atheism or Panotheism, and slide insensibly into either. For a First Cause, who is conceived of as no more, is an abstraction, not God. God is the Cause of all causes.
All things are, and have their relations to each other, as cause and effect, because He so created them. A "Great First Cause," who is only thought of as a Cause, is a mere fiction of a man's imagining, an attempt to appear to account for the mysteries of being, without owning that, since our being is from God, we are responsible creatures whom He created for Himself, and who are to yield to Him an account of the use of our being which He gave us. In like way, Israel had probably so mixed up the thought of God with Nature, that it had lost sight of God, as distinct from the creation. And so Amos, after appealing to their consciences, sets forth God to them as the Creator, Disposer of all things, and the Just God, who redresseth man's violence and injustice. The "seven stars," literally, "the heap," are the striking cluster of stars, called by Greeks and Latins the Pleiades, , which consist of seven larger stars, and in all of above forty.
Orion, a constellation in one line with the Pleiades, was conceived by the Arabs and Syrians also, as a gigantic figure. The Chaldee also renders, the "violent" or "the rebel." The Hebrew title "כּסיל Keciyl, fool," adds the idea of an irreligious man, which is also the meaning of Nimrod, "rebel," literally, "let us rebel." Job, in that he speaks of "the bands of Orion Job 38:31, pictures him as "bound," the "belt" being the "band." This falls in with the later tradition, that Nimrod, who, as the founder of Babel, was the first rebel against God , was represented by the easterns in their grouping of the stars, as a giant chained , the same constellation which we call Orion.
And turneth the shadow of death into the morning - This is no mere alternation of night and day, no "kindling" of "each day out of night." The "shadow of death" is strictly the darkness of death, or of the grave Job 3:5; Job 10:21-22; Job 34:22; Job 38:17; Psa 23:4; Jer 13:16. It is used of darkness intense as the darkness of the grave Job 28:3, of gloom Job 24:17, or moral benightening (Isa 9:2, (1 Hebrew)) which seems to cast "the shadow of death" over the soul, of distress which is as the forerunner of death Job 16:16; Psa 44:19; Psa 107:10, Psa 107:14; Jer 2:6; Jer 13:16, or of things, hidden as the grave, which God alone can bring to light Job 12:22. The word is united with darkness, physical, moral, mental, but always as intensifying it, beyond any mere darkness. Amos first sets forth the power of God, then His goodness. Out of every extremity of ill, God can, will, does, deliver. He who said, "let there be light and there was light," at once changeth any depth of darkness into light, the death-darkness of sin into the dawn of grace, the hopeless night of ignorance into "the day-star from on high," the night of the grave into the eternal morn of the Resurrection which knoweth no setting. But then on impenitence the contrary follows;
And maketh the day dark with night - Literally, "and darkeneth day into night." As God withdraws "the shadow of death," so that there should be no trace of it left, but all is filled with His light, so, again, when His light is abused or neglected, He so withdraws it, as at times, to leave no trace or gleam of it. Conscience becomes benighted, so as to sin undoubtingly: faith is darkened, so that the soul no more even suspects the truth. Hell has no light.
That calleth for the waters of the sea - This can be no other than a memory of the flood, "when the waters pRev_ailed over the earth Gen 7:24. The prophet speaks of nothing partial. He speaks of "sea" and "earth," each, as a whole, standing against the other. "God calleth the waters of the sea and poureth them over the face of the earth." They seem ever threatening the land, but for Him "which hath placed the sand for the bound of the sea, that it cannot pass it" Jer 5:22. Now God calls them, and "pours them over the face," that is, the whole surface. The flood, He promised, should not again be. But it is the image of that universal destruction, which shall end man's thousands of years of rebellion against God. The words then of Amos, in their simplest sense, speak of a future universal judgment of the inhabitants of the earth, like, in extent, to that former judgment, when God "brought in the flood upon the world of the ungodly" Pe2 2:5.
The words have been thought also to describe that daily marvel of God's Providence, how, from the salt briny sea, which could bring but barrenness, He, by the heat of the Sun, draws up the moisture, and discharges it anew in life-giving showers on the surface of the earth. God's daily care of us, in the workings of His creatures is a witness Act 14:17 of His relation to us as our Father; it is an earnest also of our relation, and so of our accountableness, to Him.
The Lord is His name - He, the One Self-existent Unchangeable God, who Rev_ealed Himself to their forefathers, and forbade them to worship Him under any form of their own device.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: maketh: Job 9:9, Job 38:31, Job 38:32
and turneth: Job 12:22, Job 38:12, Job 38:13; Psa 107:10-14; Mat 4:16; Luk 1:79
maketh: Amo 4:13, Amo 8:9; Exo 10:21-23, Exo 14:24-28; Psa 104:20, Psa 105:28; Isa 59:10
that calleth: Amo 9:6; Gen 7:11-20; Kg1 18:44, Kg1 18:45; Job 37:13, Job 38:34
The Lord: Amo 4:13
Geneva 1599
5:8 [Seek him] that (e) maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:
(e) He describes the power of God; (Job 9:9).
John Gill
5:8 Seek him that maketh the seven stars,.... Which some connect with the preceding words, without a supplement, "they leave righteousness on the ground, who maketh the seven stars"; understanding it of Christ, the Lord our righteousness, who is made unto us righteousness, whom the Jews rejected and despised, though the Maker of the heavens and the constellations in them. Some continue, and supply the words thus, and remember not him "that maketh the seven stars", as Kimchi; or forget him, as Japhet in Aben Ezra. The Targum is,
"they cease to fear him that maketh, &c.''
they have no regard unto him, no awe and reverence of him, or they would not act so unjustly as they do. There is but one word for the "seven stars" in the original text, which signifies that constellation called the Pleiades, and so the same word is rendered, Job 9:9; and the Vergiliae, because they appear in the spring of the year, when they yield their sweet influences, which the Scripture ascribes to them, and are desirable; hence they have their name in Hebrew from a word which signifies desire:
and Orion; another constellation; for Aben Ezra says, it is not one star, but many; and as he, with the ancients he mentions, takes the former to be the tail of Aries, and the head of Taurus; so this to be the heart of Scorpio. This constellation appears in winter, and is a sign of bad weather. Virgil calls it Nimbosus Orion; and it has its name in Hebrew from unsettledness and inconstancy, the weather being then very variable. Amos, being a herdsman, had observed the appearances and effects of these constellations, and adored the Maker of them, whom others neglected:
and turneth the shadow of death into the morning, and maketh the day dark with night: maketh the constant revolution of day and night, and the days longer in the summer, and shorter in winter, as Kimchi interprets it; and also the various changes of prosperity and adversity, turning the one into the other when he pleases:
that calleth for the waters of the sea, and poureth them out upon the face of the earth; as in the time of the universal deluge, to which some Jewish writers apply this, as Jarchi observes; or rather draws up by the heat of the sun the waters of the sea into the air, and forms them into clouds, where they lose their saltness, and become sweet; and then lets them down in plentiful and gentle showers, to water, refresh, and fructify the earth; which is an instance of divine power, wisdom, and goodness. The Targum is,
"who commands many armies to be gathered like the waters of the sea, and scatters them upon the face of the earth.''
Some, who understand these words of Christ our righteousness, interpret the whole mystically of his raising up the twelve apostles, comparable to stars; and of his turning the Gentiles, who were darkness itself, to the light of the Gospel; and of his giving up the Jews, who were formerly light, to judicial blindness and darkness; and of his watering the earth with large showers of the divine word;
the Lord is his name; he is the true Jehovah, that can and does do all this.
John Wesley
5:8 The seven stars - A constellation, whose rising about September was usually accompanied with sweet showers. Orion - Which arising about November brings usually cold, rains and frosts intermixt very seasonable for the earth. The shadow of the earth - The greatest adversity into as great prosperity. Dark with might - Changes prosperity into adversity. That calleth - Commands the vapour to ascend, which he turns into rain; and then pours from the clouds to make the earth fruitful.
Robert Jamieson, A. R. Fausset and David Brown
5:8 the seven stars--literally, the heap or cluster of seven larger stars and others smaller (Job 9:9; Job 38:31). The former whole passage seems to have been in Amos mind. He names the stars well known to shepherds (to which class Amos belonged), Orion as the precursor of the tempests which are here threatened, and the Pleiades as ushering in spring.
shadow of death--Hebraism for the densest darkness.
calleth for the waters of the sea--both to send deluges in judgment, and the ordinary rain in mercy (3Kings 18:44).
5:95:9: որ բաշխէ զբեկումն ՚ի վերայ զօրութեան, եւ ածէ զթշուառութիւն ՚ի վերայ ամրոցաց։
9 Ամենակալ Տէր է նրա անունը.նա, որ կոտրում է ուժեղի զօրութիւնըեւ թշուառութիւն է բերում ամրոցների վրայ:
9 Որ զօրաւորին վրայ յանկարծ կորուստ կը բերէ Ու կորուստը մինչեւ ամրոցը կը հասցնէ։
որ բաշխէ զբեկումն ի վերայ զօրութեան, եւ ածէ զթշուառութիւն ի վերայ ամրոցաց:

5:9: որ բաշխէ զբեկումն ՚ի վերայ զօրութեան, եւ ածէ զթշուառութիւն ՚ի վերայ ամրոցաց։
9 Ամենակալ Տէր է նրա անունը.նա, որ կոտրում է ուժեղի զօրութիւնըեւ թշուառութիւն է բերում ամրոցների վրայ:
9 Որ զօրաւորին վրայ յանկարծ կորուստ կը բերէ Ու կորուստը մինչեւ ամրոցը կը հասցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 Он укрепляет опустошителя против сильного, и опустошитель входит в крепость.
5:9 ὁ ο the διαιρῶν διαιρεω divide συντριμμὸν συντριμμος in; on ἰσχὺν ισχυς force καὶ και and; even ταλαιπωρίαν ταλαιπωρια wretchedness ἐπὶ επι in; on ὀχύρωμα οχυρωμα stronghold ἐπάγων επαγω instigate; bring on
5:9 הַ ha הַ the מַּבְלִ֥יג mmavlˌîḡ בלג gleam שֹׁ֖ד šˌōḏ שֹׁד violence עַל־ ʕal- עַל upon עָ֑ז ʕˈāz עַז strong וְ wᵊ וְ and שֹׁ֖ד šˌōḏ שֹׁד violence עַל־ ʕal- עַל upon מִבְצָ֥ר mivṣˌār מִבְצָר fortification יָבֹֽוא׃ yāvˈô בוא come
5:9. qui subridet vastitatem super robustum et depopulationem super potentem adfertHe that with a smile bringeth destruction upon the strong, and waste upon the mighty.
9. that bringeth sudden destruction upon the strong, so that destruction cometh upon the fortress.
5:9. It is he who smiles destruction on the healthy, and who brings pillaging upon the powerful.
5:9. That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress:

5:9 Он укрепляет опустошителя против сильного, и опустошитель входит в крепость.
5:9
ο the
διαιρῶν διαιρεω divide
συντριμμὸν συντριμμος in; on
ἰσχὺν ισχυς force
καὶ και and; even
ταλαιπωρίαν ταλαιπωρια wretchedness
ἐπὶ επι in; on
ὀχύρωμα οχυρωμα stronghold
ἐπάγων επαγω instigate; bring on
5:9
הַ ha הַ the
מַּבְלִ֥יג mmavlˌîḡ בלג gleam
שֹׁ֖ד šˌōḏ שֹׁד violence
עַל־ ʕal- עַל upon
עָ֑ז ʕˈāz עַז strong
וְ wᵊ וְ and
שֹׁ֖ד šˌōḏ שֹׁד violence
עַל־ ʕal- עַל upon
מִבְצָ֥ר mivṣˌār מִבְצָר fortification
יָבֹֽוא׃ yāvˈô בוא come
5:9. qui subridet vastitatem super robustum et depopulationem super potentem adfert
He that with a smile bringeth destruction upon the strong, and waste upon the mighty.
5:9. It is he who smiles destruction on the healthy, and who brings pillaging upon the powerful.
5:9. That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Значение гл. hammablig, которым начинается ст. 9-й, точно неизвестно, так как balag есть apax legom. В рус. тексте ст. 9-й передан предположительно и другими переводчиками передается иначе. Предполагая в ст. 9. непосредственное продолжение мысли ст. 8-го, Гофман дает перевод: "Тот, который заставляет созвездие Вола (schor вместо schod мазор. т. ) восходит после Капеллы (ez вместо az) и (созвездие) Вола заходит после. Перевод этот не может быть принят: он дает образ слишком слабый для выражения мысли о всемогуществе; кроме того, ни в евр. т., ни в других древних текстах в ст. 9-м не называется имени какого-либо созвездия. По Гоонакеру ст. 9-й должно перевести: "Он заставляет сиять спасению на несчастных и крепости Он угрожает разрушением". По Юнгерову: "Он усиливает гибель сильного, и гибель входит в крепость". По принятому рус. тексту мысль пророка та, что Господь, как Всемогущий против сильного народа, хвалящегося своими крепостями, может воздвигнуть еще более сильного опустошителя; так. обр., наказания, посылаемого Богом Израилю, никто не может отвратить. Эта же мысль о всемогуществе Божием выражается и в слав. тексте ст. 9-го: "разделяяй сокрушение на крепость, и бедство на твердыню наводяй" (у LXX 'o diairwn suntrimmon epi iscun, kai talaipwrian epi 'ocurwma epagwn).
Adam Clarke: Commentary on the Bible - 1831
5:9: That strengtheneth the spoiled - Who takes the part of the poor and oppressed against the oppressor; and, in the course of his providence, sets up the former, and depresses the latter.
Albert Barnes: Notes on the Bible - 1834
5:9: That strengtheneth the spoiled - (Literally, "spoil" English margin) probably That "maketh devastation to smile on the strong." . The "smile," in anger, attests both the extremity of anger, and the consciousness of the ease, wherewith the offence can be punished. They were strong in their own strength; strong, as they deemed, in their "fortress" ; "strong with an evil strength, like one phrensied against his physician." But their strength would be weakness. "Desolation" when God willed, would "smile at" all which they accounted "might," and would "come against the fortress," which, as they deemed, "cut off" all approach.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: strengtheneth: Kg2 13:17, Kg2 13:25; Jer 37:10; Heb 11:34
spoiled: Heb. spoil
John Gill
5:9 That strengtheneth the spoiled against the strong,.... Such as have been taken by an enemy, who have been stripped of their armour, and spoiled of all their goods and substance, and have no friends nor allies, nor anything to help themselves with; the Lord can supply them with strength, furnish them with weapons, and send them helpers, so that they shall rise up against their conquerors and spoilers, and in their turn subdue them. The Targum is,
"that strengthens the weak against the strong;''
or causes the weak to prevail over the strong. A learned man, from the use of the word in the Arabic language, chooses to render it, "who intends", or "designs, destruction to the strong" (d); that is, in his secret purposes, and which he brings about in providence; though he is doubtful whether it may not have the signification of recreation and refreshment, and whether the construction and circumstances will admit of it; and some do so translate it, "who refreshes himself with destruction against the strong" (e); takes delight and pleasure in it; it is a recreation to him:
so that the spoiled shall come against the fortress: lay siege to it and take it, in which the spoiler thought himself secure with the spoil and substance he had taken from the spoiled; such sudden changes and vicissitudes can God bring upon men when he pleases. Some apply this to the Romans strengthened against the Jews, and besieging their fortified city Jerusalem; but not very aptly.
(d) "qui intendit destinat destructionem forti", Hottinger, Smegma Orientale, l. 1. c. 7. p. 129. (e) "Qui recreat se vastatione contra fortem sive robustum", Junius & Tremellius, Piscator, Tarnovius. So Stockius, p. 136.
John Wesley
5:9 The strong - The mighty, victorious and insolent. Shall come - Shall rally and form a siege against their besiegers.
Robert Jamieson, A. R. Fausset and David Brown
5:9 strengtheneth the spoiled--literally, "spoil" or "devastation": hence the "person spoiled." WINER, MAURER, and the best modern critics translate, "maketh devastation (or destruction) suddenly to arise," literally, "maketh it to gleam forth like the dawn." Ancient versions support English Version. The Hebrew is elsewhere used, to make, to shine, to make glad: and as English Version here (Ps 39:13), "recover strength."
the spoiled shall come--"devastation," or "destruction shall come upon" [MAURER]. English Version expresses that, strong as Israel fancies herself after the successes of Jeroboam II (4Kings 14:25), even the weakest can be made by God to prevail against the strong.
5:105:10: Ատեցի՛ն ՚ի դրունս զյանդիմանիչս, եւ զբանս սուրբս պի՛ղծս արարին։
10 Դռների առաջ նրանք ատեցին յանդիմանողներինեւ սուրբ խօսքերը պիղծ դարձրին:
10 Դրանը մէջ յանդիմանողը կ’ատեն, Շիտակ խօսողէն կը զզուին։
Ատեցին ի դրունս զյանդիմանիչս, եւ [63]զբանս սուրբս`` պիղծս արարին:

5:10: Ատեցի՛ն ՚ի դրունս զյանդիմանիչս, եւ զբանս սուրբս պի՛ղծս արարին։
10 Դռների առաջ նրանք ատեցին յանդիմանողներինեւ սուրբ խօսքերը պիղծ դարձրին:
10 Դրանը մէջ յանդիմանողը կ’ատեն, Շիտակ խօսողէն կը զզուին։
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 А они ненавидят обличающего в воротах и гнушаются тем, кто говорит правду.
5:10 ἐμίσησαν μισεω hate ἐν εν in πύλαις πυλη gate ἐλέγχοντα ελεγχω convict; question καὶ και and; even λόγον λογος word; log ὅσιον οσιος responsible; devout ἐβδελύξαντο βδελυσσω abominate; loathsome
5:10 שָׂנְא֥וּ śānᵊʔˌû שׂנא hate בַ va בְּ in † הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove וְ wᵊ וְ and דֹבֵ֥ר ḏōvˌēr דבר speak תָּמִ֖ים tāmˌîm תָּמִים complete יְתָעֵֽבוּ׃ yᵊṯāʕˈēvû תעב be abhorrent
5:10. odio habuerunt in porta corripientem et loquentem perfecte abominati suntThey have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly.
10. They hate him that reproveth in the gate, and they abhor him that speaketh uprightly.
5:10. They held hatred for the one who corrects at the gate, and they have abhorred the one who speaks perfectly.
5:10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly:

5:10 А они ненавидят обличающего в воротах и гнушаются тем, кто говорит правду.
5:10
ἐμίσησαν μισεω hate
ἐν εν in
πύλαις πυλη gate
ἐλέγχοντα ελεγχω convict; question
καὶ και and; even
λόγον λογος word; log
ὅσιον οσιος responsible; devout
ἐβδελύξαντο βδελυσσω abominate; loathsome
5:10
שָׂנְא֥וּ śānᵊʔˌû שׂנא hate
בַ va בְּ in
הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
מֹוכִ֑יחַ môḵˈîₐḥ יכח reprove
וְ wᵊ וְ and
דֹבֵ֥ר ḏōvˌēr דבר speak
תָּמִ֖ים tāmˌîm תָּמִים complete
יְתָעֵֽבוּ׃ yᵊṯāʕˈēvû תעב be abhorrent
5:10. odio habuerunt in porta corripientem et loquentem perfecte abominati sunt
They have hated him that rebuketh in the gate: and have abhorred him that speaketh perfectly.
5:10. They held hatred for the one who corrects at the gate, and they have abhorred the one who speaks perfectly.
5:10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
10. Пророк продолжает в ст. 10-13: обличение в нарушении правосудия. - А они ненавидят обличающего (mochicha) в воротах: обличающий в воротах тот, кто стремится доказать правду во время судопроизводства, которое обыкновенно совершалось у ворот города (ср. Иов XIII:15; XV:3). - И гнушаются тем, кто говорит правду, т. е. говорит на суде.
Adam Clarke: Commentary on the Bible - 1831
5:10: They hate him that rebuketh in the gate - They cannot bear an upright magistrate, and will not have righteous laws executed.
Albert Barnes: Notes on the Bible - 1834
5:10: They hate him that rebuketh - "The gate" is the well-known place of concourse, where just or, in Israel now, unjust judgment was given Deu 25:7; Job 5:4; Job 31:21; Sa2 15:2; Pro 22:22; Isa 29:21, where all was done which was to be done publicly Rut 4:1, Rut 4:11. Samaria had a large area by its chief gate, where two kings could hold court, and the 400 false prophets and the people, in great numbers, could gather Kg1 22:10; Ch2 18:9, and a market could be held Kg2 7:1. Josiah brake down an idol-shrine, which was in one of the gates of Jerusalem Kg2 23:8. The prophets seized the opportunity of finding the people together, and preached to them there. So it was even in the days of Solomon. "Wisdom crieth without; she uttereth her voice in the streets; she crieth in the chief place of concourse, in the openings of the gates, in the city she uttereth her words, How long, ye simple ones, will ye love simplicity?..." Pro 1:20-22, and again, "She standeth in the top of high places, by the way, in the meeting of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors; Unto you, O men, I call, "Pro 8:2-4. Jeremiah mentions two occasions, upon which God bade him reprove the king and people in the gates of Jerusalem Jer 17:19; Jer 19:2. There doubtless Amos and Hosea reproved them, and, for reproving, were "hated." As Isaiah says, "they lay a snare for him that reproveth in the gate" Isa 29:21. They sinned publicly, and therefore they were to be rebuked publicly. They sinned "in the gate" by injustice and oppression, and therefore were to be "rebuked before all, that others also might fear" Ti1 5:20.
And they abhor him that speaketh uprightly - Literally, "perfectly." The prophets spoke "perfectly" , "for they spoke the all-perfect word of God, of which David says, "The law of the Lord is perfect, converting the soul" Psa 19:7. "Carnal eyes hate the light of truth, which they cast aside for execrable lies, closing to themselves the fountain of the divine mercy" . Rup.: "This is the sin which hath no remission; this is the sin of the strong and mighty, who sin not out of ignorance or weakness, but with impenitent heart proudly defend their sin, and 'hate him that rebuketh arid abhor him who' dareth to 'speak perfectly,' that is, not things which please them, but resisting their evil." This, like all other good of God and evil of man, met most in and against Christ. Rup.: "Who is he who 'rebuked in the gate' or who 'spake perfectly?' David rebuked them, and spake much perfectly, and so they hated him and said, 'what portion have we in David, or what inheritance have we in the son of Jesse?' Kg1 12:16, Him also who spake these very words, and the other prophets they hated and abhorred. But as the rest, so this too, is truly and indubitably fulfilled in Christ, rebuking justly and speaking perfectly. He Himself saith in a Psalm, 'They that sat in the gate spake against Me' Psa 69:12, wherefore, when He had said, 'he that hateth Me hateth My Father also' Joh 15:23-25, and, 'now they have. both seen and hated both Me and My Father,' He subjoined, 'that the word might be fulfilled that is written in their law, they hated Me without a cause.' Above all then, we understand Christ, whom they hated, 'rebuking in the gate,' that is, openly and in public; as He said, 'I spake openly to the world, and in secret have I said nothing' Joh 18:20. He alone spake perfectly, 'Who did no sin, neither was guile found in His mouth.' Pe1 2:22. In wisdom also and doctrine, He alone spake perfectly, perfectly. and so wonderfully, that 'the officers of the chief priests and Pharisees' who were 'sent to take, Him, said, Never man spake like this Man.' Joh 7:45-46.
Jerome: "it is a great sin to hate him who rebuketh, especially if he rebuke thee, not out of dislike, but out of love, if he doth it 'between thee and him alone Mat 18:15-17, if, taking with' him a brother, if afterward, in the presence of the Church, so that it may be evident that he does not blame thee out of any love of detraction, but out of zeal for thine amendment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: hate: Amo 7:10-17; Kg1 18:17, Kg1 21:20, Kg1 22:8; Ch2 24:20-22, Ch2 25:16, Ch2 36:16; Pro 9:7, Pro 9:8; Isa 29:21; Jer 20:7-10; Joh 7:7, Joh 15:19, Joh 15:22-24; Rev 11:10
abhor: Jer 17:16, Jer 17:17; Joh 3:20, Joh 8:45-47
Carl Friedrich Keil and Franz Delitzsch
5:10
"They hate the monitor in the gate, and abhor him that speaketh uprightly. Amos 5:11. Therefore, because ye tread upon the poor, and take the distribution of corn from him, ye have built houses of square stones, and will not dwell therein; planted pleasant vineyards, and will not drink their wine. Amos 5:12. For I know how many are your transgressions, and how great your sins; oppressing the righteous, taking atonement money; and ye bow down the poor in the gate." However natural it may seem to take מוכיח and דּבר תּמים in Amos 5:10 as referring to prophets, who charge the ungodly with their acts of unrighteousness, as Jerome does, this explanation is precluded not only by bassha‛ar (in the gate), since the gate was not the meeting-place of the people where the prophets were accustomed to stand, but the place where courts of judgment were held, and all the public affairs of the community discussed (see at Deut 21:19); but also by the first half of Amos 5:11, which presupposes judicial proceedings. Mōkhı̄ăch is not merely the judge who puts down unjust accusers, but any one who lifts up his voice in a court of justice against acts of injustice (as in Is 29:21). דּבר תּמים, he who says what is blameless, i.e., what is right and true: this is to be taken generally, and not to be restricted to the accused who seeks to defend his innocence. תּעב is a stronger expression than שׂנא. The punishment for this unjust oppression of the poor will be the withdrawal of their possessions. The ἁπ. λεγ. bōshēs is a dialectically different form for בוסס, from בוּס, to trample down (Rashi, Kimchi), analogous to the interchange of שׁריון and סריון, a coat of mail, although as a rule שׁ passes into ס, and not ס into שׁ. For the derivation from בושׁ, according to which בושׁס would stand for בושׁשׁ (Hitzig and Tuch on Genesis p. 85), is opposed both to the construction with על, and also to the circumstance that בּושׁשׁ means to delay (Ex 32:1; Judg 5:28); and the derivation suggested by Hitzig from an Arabic verb, signifying to carry one's self haughtily towards others, is a mere loophole. Taking a gift of corn from the poor refers to unjust extortion on the part of the judge, who will only do justice to a poor man when he is paid for it. The main clause, which was introduced with lâkhēn, is continued with בּתּי גזית: "thus have ye built houses of square stones, and shall not dwell therein;" for "ye shall not dwell in the houses of square stones which ye have built." The threat is taken from Deut 28:30, Deut 28:39, and sets before them the plundering of the land and the banishment of the people. Houses built of square stones are splendid buildings (see Is 9:9). The reason for this threat is given in Amos 5:12, where reference is made to the multitude and magnitude of the sins, of which injustice in the administration of justice is again held up as the chief sin. The participles צררי and לקחי are attached to the suffixes of פּשׁעיכם and חטּאתיכם: your sins, who oppress the righteous, attack him, and take atonement money, contrary to the express command of the law in Num 35:31, to take no kōpher for the soul of a murderer. The judges allowed the rich murderer to purchase exemption from capital punishment by the payment of atonement money, whilst they bowed down the right of the poor. Observe the transition from the participle to the third person fem., by which the prophet turns away with disgust from these ungodly judges. Bowing down the poor is a concise expression for bowing down the right of the poor: compare Amos 2:7 and the warnings against this sin (Ex 23:6; Deut 16:19).
Geneva 1599
5:10 They hate him (f) that rebuketh in the gate, and they abhor him that speaketh uprightly.
(f) They hate the Prophets, who reprove them in the open assemblies.
John Gill
5:10 They hate him that rebuketh in the gate,.... Openly and publicly in the courts of judicature: wicked judges hated the prophets of the Lord, such as Amos, who faithfully reproved them for the perversion of justice, even when they were upon the bench: or the people were so corrupt and degenerate, that they hated those faithful judges who reproved them for their vices in the open courts of justice, when they came before them, The former sense seems best, and more agreeable to the context:
and they abhor him that speaketh uprightly; not only hate him, but abhor him, cannot bear the sight of him, or to hear his name mentioned that speaks out his mind freely and honestly, and tells them of their sins, and advises them to repent of them, and leave them.
John Wesley
5:10 They - The judges and people. In the gate - Where judges sat, and where the prophets many times delivered their message.
Robert Jamieson, A. R. Fausset and David Brown
5:10 him that rebuketh in the gate--the judge who condemns their iniquity in the place of judgment (Is 29:21).
abhor him that speaketh uprightly--the prophet telling them the unwelcome truth: answering in the parallelism to the judge, "that rebuketh in the gate" (compare 3Kings 22:8; Prov 9:8; Prov 12:1; Jer 36:23).
5:115:11: Վասն այնորիկ փոխանակ զի կռփէիք զաղքատս, եւ կաշառս ընտրանաւ առնոյիք ՚ի նոցանէն. ապարանս զարդարեա՛լս շինեսջիք՝ եւ մի՛ բնակեսջիք ՚ի նոսա. այգիս ցանկալիս տնկեսջիք՝ եւ զգինի նոցա մի՛ արբջիք[10511]։ [10511] Ոմանք. Կռփէիք զաղքատն... ընտրանաւ առնուիք... եւ զգինի նորա մի՛։
11 Դրա համար աղքատներին նեղելովեւ նրանցից ընտրութեամբ կաշառք առնելով՝շքեղազարդ ապարանքներ պիտի շինէք,բայց չէք բնակուի նրանց մէջ,գեղեցիկ այգիներ պիտի տնկէք,սակայն նրանց գինին չէք խմի,
11 Քանի որ աղքատին վրայ կը կոխէք Ու անկէ ցորենի պարգեւներ կ’առնէք, Թէեւ տաշուած քարէ տուներ ալ շինէք, Անոնց մէջ պիտի չբնակիք։Թէեւ ցանկալի այգիներ ալ տնկէք, Անոնց գինին պիտի չխմէք։
Վասն այնորիկ փոխանակ զի կռփէիք զաղքատս եւ կաշառս [64]ընտրանաւ առնուիք ի նոցանէն, ապարանս զարդարեալս շինեսջիք, եւ մի՛ բնակեսջիք ի նոսա, այգիս ցանկալիս տնկեսջիք, եւ զգինի նոցա մի՛ արբջիք:

5:11: Վասն այնորիկ փոխանակ զի կռփէիք զաղքատս, եւ կաշառս ընտրանաւ առնոյիք ՚ի նոցանէն. ապարանս զարդարեա՛լս շինեսջիք՝ եւ մի՛ բնակեսջիք ՚ի նոսա. այգիս ցանկալիս տնկեսջիք՝ եւ զգինի նոցա մի՛ արբջիք[10511]։
[10511] Ոմանք. Կռփէիք զաղքատն... ընտրանաւ առնուիք... եւ զգինի նորա մի՛։
11 Դրա համար աղքատներին նեղելովեւ նրանցից ընտրութեամբ կաշառք առնելով՝շքեղազարդ ապարանքներ պիտի շինէք,բայց չէք բնակուի նրանց մէջ,գեղեցիկ այգիներ պիտի տնկէք,սակայն նրանց գինին չէք խմի,
11 Քանի որ աղքատին վրայ կը կոխէք Ու անկէ ցորենի պարգեւներ կ’առնէք, Թէեւ տաշուած քարէ տուներ ալ շինէք, Անոնց մէջ պիտի չբնակիք։Թէեւ ցանկալի այգիներ ալ տնկէք, Անոնց գինին պիտի չխմէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 Итак за то, что вы попираете бедного и берете от него подарки хлебом, вы построите домы из тесаных камней, но жить не будете в них; разведете прекрасные виноградники, а вино из них не будете пить.
5:11 διὰ δια through; because of τοῦτο ουτος this; he ἀνθ᾿ αντι against; instead of ὧν ος who; what κατεκονδυλίζετε κατακονδυλιζω bankrupt; beggarly καὶ και and; even δῶρα δωρον present ἐκλεκτὰ εκλεκτος select; choice ἐδέξασθε δεχομαι accept; take παρ᾿ παρα from; by αὐτῶν αυτος he; him οἴκους οικος home; household ξυστοὺς ξυστος build καὶ και and; even οὐ ου not μὴ μη not κατοικήσητε κατοικεω settle ἐν εν in αὐτοῖς αυτος he; him ἀμπελῶνας αμπελων vineyard ἐπιθυμητοὺς επιθυμητος plant καὶ και and; even οὐ ου not μὴ μη not πίητε πινω drink τὸν ο the οἶνον οινος wine ἐξ εκ from; out of αὐτῶν αυτος he; him
5:11 לָ֠כֵן lāḵˌēn לָכֵן therefore יַ֣עַן yˈaʕan יַעַן motive בֹּושַׁסְכֶ֞ם bôšasᵊḵˈem בשׁס draw farm-rent עַל־ ʕal- עַל upon דָּ֗ל dˈāl דַּל poor וּ û וְ and מַשְׂאַת־ maśʔaṯ- מַשְׂאֵת lifting up בַּר֙ bˌar בַּר grain תִּקְח֣וּ tiqḥˈû לקח take מִמֶּ֔נּוּ mimmˈennû מִן from בָּתֵּ֥י bāttˌê בַּיִת house גָזִ֛ית ḡāzˈîṯ גָּזִית hewn stone בְּנִיתֶ֖ם bᵊnîṯˌem בנה build וְ wᵊ וְ and לֹא־ lō- לֹא not תֵ֣שְׁבוּ ṯˈēšᵊvû ישׁב sit בָ֑ם vˈām בְּ in כַּרְמֵי־ karmê- כֶּרֶם vineyard חֶ֣מֶד ḥˈemeḏ חֶמֶד splendour נְטַעְתֶּ֔ם nᵊṭaʕtˈem נטע plant וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִשְׁתּ֖וּ ṯištˌû שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] יֵינָֽם׃ yênˈām יַיִן wine
5:11. idcirco pro eo quod diripiebatis pauperem et praedam electam tollebatis ab eo domos quadro lapide aedificabitis et non habitabitis in eis vineas amantissimas plantabitis et non bibetis vinum earumTherefore because you robbed the poor, and took the choice prey from him: you shall build houses with square stone, and shall not dwell in them: you shall plant most delightful vineyards, and shall not drink the wine of them.
11. Forasmuch therefore as ye trample upon the poor, and take exactions from him of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink the wine thereof.
5:11. Therefore, on his behalf, because you have torn apart the poor and stolen choice prey from him: you will build houses with square stones and you will not dwell in them; you will plant the most delightful vineyards, and you will not drink wine from them.
5:11. Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them:

5:11 Итак за то, что вы попираете бедного и берете от него подарки хлебом, вы построите домы из тесаных камней, но жить не будете в них; разведете прекрасные виноградники, а вино из них не будете пить.
5:11
διὰ δια through; because of
τοῦτο ουτος this; he
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
κατεκονδυλίζετε κατακονδυλιζω bankrupt; beggarly
καὶ και and; even
δῶρα δωρον present
ἐκλεκτὰ εκλεκτος select; choice
ἐδέξασθε δεχομαι accept; take
παρ᾿ παρα from; by
αὐτῶν αυτος he; him
οἴκους οικος home; household
ξυστοὺς ξυστος build
καὶ και and; even
οὐ ου not
μὴ μη not
κατοικήσητε κατοικεω settle
ἐν εν in
αὐτοῖς αυτος he; him
ἀμπελῶνας αμπελων vineyard
ἐπιθυμητοὺς επιθυμητος plant
καὶ και and; even
οὐ ου not
μὴ μη not
πίητε πινω drink
τὸν ο the
οἶνον οινος wine
ἐξ εκ from; out of
αὐτῶν αυτος he; him
5:11
לָ֠כֵן lāḵˌēn לָכֵן therefore
יַ֣עַן yˈaʕan יַעַן motive
בֹּושַׁסְכֶ֞ם bôšasᵊḵˈem בשׁס draw farm-rent
עַל־ ʕal- עַל upon
דָּ֗ל dˈāl דַּל poor
וּ û וְ and
מַשְׂאַת־ maśʔaṯ- מַשְׂאֵת lifting up
בַּר֙ bˌar בַּר grain
תִּקְח֣וּ tiqḥˈû לקח take
מִמֶּ֔נּוּ mimmˈennû מִן from
בָּתֵּ֥י bāttˌê בַּיִת house
גָזִ֛ית ḡāzˈîṯ גָּזִית hewn stone
בְּנִיתֶ֖ם bᵊnîṯˌem בנה build
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תֵ֣שְׁבוּ ṯˈēšᵊvû ישׁב sit
בָ֑ם vˈām בְּ in
כַּרְמֵי־ karmê- כֶּרֶם vineyard
חֶ֣מֶד ḥˈemeḏ חֶמֶד splendour
נְטַעְתֶּ֔ם nᵊṭaʕtˈem נטע plant
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִשְׁתּ֖וּ ṯištˌû שׁתה drink
אֶת־ ʔeṯ- אֵת [object marker]
יֵינָֽם׃ yênˈām יַיִן wine
5:11. idcirco pro eo quod diripiebatis pauperem et praedam electam tollebatis ab eo domos quadro lapide aedificabitis et non habitabitis in eis vineas amantissimas plantabitis et non bibetis vinum earum
Therefore because you robbed the poor, and took the choice prey from him: you shall build houses with square stone, and shall not dwell in them: you shall plant most delightful vineyards, and shall not drink the wine of them.
5:11. Therefore, on his behalf, because you have torn apart the poor and stolen choice prey from him: you will build houses with square stones and you will not dwell in them; you will plant the most delightful vineyards, and you will not drink wine from them.
5:11. Forasmuch therefore as your treading [is] upon the poor, and ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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. Попираете бедного: в слав. по LXX - "пястьми биете убогих". - И берете от него подарки хлебом, евр. umaseathbar tikchu: bar означает и отборные сорта хлеба (Быт XLI:35; Пс LXXII:16) и вообще лучшее, отборное (Иов ХI:4; Песнь П. VI:9-10); отсюда, в слав.: "и дары избранны приясте". Пророк говорит не только о неправедных подарках, которых требовали судьи, но и вообще об эксплуатации бедных. Вместе с тем пророк угрожает, что притеснители не воспользуются плодами эксплуатации.
Adam Clarke: Commentary on the Bible - 1831
5:11: Your treading is upon the poor - You tread them under your feet; they form the road on which ye walk; and yet it was by oppressing and impoverishing them that ye gained your riches.
Ye take from him burdens of wheat - Ye will have his bread for doing him justice.
Albert Barnes: Notes on the Bible - 1834
5:11: Forasmuch therefore - (Since they rejected reproof, he pronounces the sentence of God upon them,) "as your treading is upon the poor." This expresses more habitual trampling on the poor, than if he had said, "ye tread upon the poor." They were ever trampling on those who were already of low and depressed condition. "And ye take from him burdens of wheat, presents of wheat." The word always signifies presents, voluntary , or involuntary , what was carried, offered to anyone. They received "wheat" from the poor, cleansed, winnowed, and "sold the refuse Amo 8:6, requiring what it was wrong to receive, and selling what at the least it was disgraceful not to give. God had expressly forbidden to "lend food for interest" Lev 25:37; Deu 23:19. It may be that, in order to evade the law, the interest was called "a present."
Ye have built house of hewn stone - The houses of Israel were, perhaps most commonly, built of brick dried in the sun only. As least, houses built of hewn stone, like most of our's, are proverbially contrasted with them, as the more solid with the more ordinary building. "The white bricks are fallen down, and we will build with hewn, stones" Isa 9:10. And Ezekiel is bidden to dig through the wall of his house Eze 12:5, Eze 12:7. Houses of stone there were, as appears from the directions as to the unhealthy accretions, called the leprosy of the house Lev 14:34-48. It may be, however, that their houses of "hewn stone," had a smoothed surface, like our "ashlar." Anyhow, the sin of luxury is not simply measured by the things themselves, but by their relation to ourselves and our condition also; and wrong is not estimated by the extent of the gain and loss of the two parties only, but by the injury inflicted.
These men, who built houses, luxurious for them, had wrung from the poor their living, as those do, who beat down the wages of the poor. Therefore they were not to take possession of what was their own; as Ahab, who by murder possessed himself of Naboth's vineyard, forfeited his throne and his life. God, in the law, consulted for the feeling which desires to enter into the fruit of a man's toil. When they should go to war they were to proclaim, "what man" is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard and hath not eaten of it? let him go. and return unto his house, lest he die in the battle and another man eat of it" Deu 20:5-6. Now God Rev_ersed all this, and withdrew the tender love, whereby He had provided it. The words, from their proverbial character, express a principle of God's judgments, that wrong dealing, whereby a man would secure himself or enlarge his inheritance, destroys both. Who poorer than our Lord, bared of all upon the Cross, of whom it had been written, "They persecuted the poor helpless man, that they might slay him who was vexed at the heart" Psa 109:15, and of whom the Jews said, "Come let us kill Him, that the inheritance may be ours?" Mat 21:38. They killed Him, they said, "lest the Romans take away our place and nation" Joh 11:48. "The vineyard was taken from them;" their "place" destroyed, their "nation" dispersed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: treading: Amo 4:1; Isa 5:7, Isa 5:8, Isa 59:13, Isa 59:14; Mic 2:2, Mic 3:1-3; Jam 2:6; Rev 11:8-10
ye have built: Deu 28:30, Deu 28:38, Deu 28:39; Isa 65:21, Isa 65:22; Mic 6:15; Zep 1:13; Hag 1:6
pleasant vineyards: Heb. vineyards of desire
Geneva 1599
5:11 Forasmuch therefore as your treading [is] upon the poor, and (g) ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.
(g) You take both his money and also his food, with which he should live.
John Gill
5:11 Forasmuch therefore as your treading is upon the poor,.... This seems to be spoken to the princes, judges, and civil magistrates, as Kimchi observes; who oppressed the poor and needy, and crushed them to the ground, trampled upon them, stripped them of the little substance they had, and left them destitute; exercising a cruel and tyrannical power over them, they having none to stand by them, and deliver them:
and ye take from him burdens of wheat; which perhaps he had been gleaning in the field, and was carrying home for the support of his family; or which he had gotten with great labour, and was all he had in the world: this they took away from him, for the payment of pretended debts, or lawsuits; or as not in right belonging to him, but taken out of fields where he should not have entered:
ye have built houses of hewn stones; in a very grand and pompous manner for themselves and their children, with money they had extorted from the poor, and got by oppression and injustice:
but ye shall not dwell in them; at least but a very short time; for quickly and suddenly the enemy will come and turn you out of them, and destroy them, which would be a just retaliation for their spoiling the houses of the poor:
ye have planted pleasant vineyards: well situated, and filled with the choicest vines, which promise a large produce of the best wine:
but ye shall not drink wine of them; for before the grapes are fully ripe they should be either taken away by death, or be carried captive, and others should dwell in their houses, and drink the wine of their vineyards.
John Wesley
5:11 Your treading - You utterly oppress the helpless. Ye take - Ye extort from the poor great quantities of wheat, on which he should live.
Robert Jamieson, A. R. Fausset and David Brown
5:11 burdens of wheat--burdensome taxes levied in kind from the wheat of the needy, to pamper the lusts of the great [HENDERSON]. Or wheat advanced in time of scarcity, and exacted again at a burdensome interest [RABBI SALOMON].
built houses . . . but not dwell in them . . . vineyards, . . . but not drink wine of them--according to the original prophecy of Moses (Deut 28:30, Deut 28:38-39). The converse shall be true in restored Israel (Amos 9:14; Is 65:21-22).
5:125:12: Զի գիտացի ես զբազում ամպարշտութիւնս ձեր. եւ սաստի՛կ են մեղք ձեր։ Առ ոտն կոխէիք զարդարն առնլով փոխանակս, եւ խոտորեցուցանէիք զաղքատն ՚ի դրունս[10512]։ [10512] Ոմանք. Առնելով փոխա՛՛։
12 քանի որ ես իմացայ ձեր բազում ամբարշտութիւնները,եւ սարսափելի են ձեր մեղքերը: Արդարին ոտնակոխ էիք անում՝ կաշառք առնելովեւ աղքատին դռնէ դուռ էիք գցում:
12 Քանզի գիտեմ թէ որքան շատ են ձեր անօրէնութիւնները Եւ որքան մեծ են ձեր մեղքերը։Արդարը կը նեղէք, կաշառք կ’առնէք Ու դրանը մէջ տնանկներուն դատը կը ծռէք։
Զի գիտացի ես զբազում ամպարշտութիւնս ձեր. եւ սաստիկ են մեղք ձեր. առ ոտն կոխէիք զարդարն առնլով փոխանակս, եւ խոտորեցուցանէիք զաղքատն ի դրունս:

5:12: Զի գիտացի ես զբազում ամպարշտութիւնս ձեր. եւ սաստի՛կ են մեղք ձեր։ Առ ոտն կոխէիք զարդարն առնլով փոխանակս, եւ խոտորեցուցանէիք զաղքատն ՚ի դրունս[10512]։
[10512] Ոմանք. Առնելով փոխա՛՛։
12 քանի որ ես իմացայ ձեր բազում ամբարշտութիւնները,եւ սարսափելի են ձեր մեղքերը: Արդարին ոտնակոխ էիք անում՝ կաշառք առնելովեւ աղքատին դռնէ դուռ էիք գցում:
12 Քանզի գիտեմ թէ որքան շատ են ձեր անօրէնութիւնները Եւ որքան մեծ են ձեր մեղքերը։Արդարը կը նեղէք, կաշառք կ’առնէք Ու դրանը մէջ տնանկներուն դատը կը ծռէք։
zohrab-1805▾ eastern-1994▾ western am▾
5:125:12 Ибо Я знаю, как многочисленны преступления ваши и как тяжки грехи ваши: вы враги правого, берете взятки и извращаете в суде дела бедных.
5:12 ὅτι οτι since; that ἔγνων γινωσκω know πολλὰς πολυς much; many ἀσεβείας ασεβεια irreverence ὑμῶν υμων your καὶ και and; even ἰσχυραὶ ισχυρος forceful; severe αἱ ο the ἁμαρτίαι αμαρτια sin; fault ὑμῶν υμων your καταπατοῦντες καταπατεω trample δίκαιον δικαιος right; just λαμβάνοντες λαμβανω take; get ἀλλάγματα αλλαγμα and; even πένητας πενης poor ἐν εν in πύλαις πυλη gate ἐκκλίνοντες εκκλινω deviate; avoid
5:12 כִּ֤י kˈî כִּי that יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know רַבִּ֣ים rabbˈîm רַב much פִּשְׁעֵיכֶ֔ם pišʕêḵˈem פֶּשַׁע rebellion וַ wa וְ and עֲצֻמִ֖ים ʕᵃṣumˌîm עָצוּם mighty חַטֹּֽאתֵיכֶ֑ם ḥaṭṭˈōṯêḵˈem חַטָּאת sin צֹרְרֵ֤י ṣōrᵊrˈê צרר be hostile צַדִּיק֙ ṣaddîq צַדִּיק just לֹ֣קְחֵי lˈōqᵊḥê לקח take כֹ֔פֶר ḵˈōfer כֹּפֶר ransom וְ wᵊ וְ and אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor בַּ ba בְּ in † הַ the שַּׁ֥עַר ššˌaʕar שַׁעַר gate הִטּֽוּ׃ hiṭṭˈû נטה extend
5:12. quia cognovi multa scelera vestra et fortia peccata vestra hostes iusti accipientes munus et pauperes in porta deprimentesBecause I know your manifold crimes, and your grievous sins: enemies of the just, taking bribes, and oppressing the poor in the gate.
12. For I know how manifold are your transgressions, and how mighty are your sins; ye that afflict the just, that take a bribe, and that turn aside the needy in the gate .
5:12. For I know your many wicked deeds and the strength of your sins, you enemies of the just, accepting bribes, and depriving the poor at the gate.
5:12. For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].
For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate:

5:12 Ибо Я знаю, как многочисленны преступления ваши и как тяжки грехи ваши: вы враги правого, берете взятки и извращаете в суде дела бедных.
5:12
ὅτι οτι since; that
ἔγνων γινωσκω know
πολλὰς πολυς much; many
ἀσεβείας ασεβεια irreverence
ὑμῶν υμων your
καὶ και and; even
ἰσχυραὶ ισχυρος forceful; severe
αἱ ο the
ἁμαρτίαι αμαρτια sin; fault
ὑμῶν υμων your
καταπατοῦντες καταπατεω trample
δίκαιον δικαιος right; just
λαμβάνοντες λαμβανω take; get
ἀλλάγματα αλλαγμα and; even
πένητας πενης poor
ἐν εν in
πύλαις πυλη gate
ἐκκλίνοντες εκκλινω deviate; avoid
5:12
כִּ֤י kˈî כִּי that
יָדַ֨עְתִּי֙ yāḏˈaʕtî ידע know
רַבִּ֣ים rabbˈîm רַב much
פִּשְׁעֵיכֶ֔ם pišʕêḵˈem פֶּשַׁע rebellion
וַ wa וְ and
עֲצֻמִ֖ים ʕᵃṣumˌîm עָצוּם mighty
חַטֹּֽאתֵיכֶ֑ם ḥaṭṭˈōṯêḵˈem חַטָּאת sin
צֹרְרֵ֤י ṣōrᵊrˈê צרר be hostile
צַדִּיק֙ ṣaddîq צַדִּיק just
לֹ֣קְחֵי lˈōqᵊḥê לקח take
כֹ֔פֶר ḵˈōfer כֹּפֶר ransom
וְ wᵊ וְ and
אֶבְיֹונִ֖ים ʔevyônˌîm אֶבְיֹון poor
בַּ ba בְּ in
הַ the
שַּׁ֥עַר ššˌaʕar שַׁעַר gate
הִטּֽוּ׃ hiṭṭˈû נטה extend
5:12. quia cognovi multa scelera vestra et fortia peccata vestra hostes iusti accipientes munus et pauperes in porta deprimentes
Because I know your manifold crimes, and your grievous sins: enemies of the just, taking bribes, and oppressing the poor in the gate.
5:12. For I know your many wicked deeds and the strength of your sins, you enemies of the just, accepting bribes, and depriving the poor at the gate.
5:12. For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate [from their right].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
12. Берете взятки: у LXX слово kopher (выкуп, взятки) передано сл. 'allagma (перемена); отсюда в слав. "приемлюще премены". - И извращаете в суде дела бедных: рус. переводчики передали смысл слов пророка ближе к букве подлинника; в слав., "и убогия от врат отреяюще".
Adam Clarke: Commentary on the Bible - 1831
5:12: I know your manifold transgressions - I have marked the multitude of your smaller crimes, as well as your mighty offenses. Among their greater offenses were,
1. Their afflicting the righteous.
2. Taking bribes to blind their eyes in judgment. And,
3. Refusing to hear the poor, who had no money to give them.
Albert Barnes: Notes on the Bible - 1834
5:12: For I know - Literally, "I have known." They thought that God did not know, because He did not avenge; as the Psalmist says, "Thy judgments are far above out of his sight" Psa 10:5. People who do not act with the thought of God, cease to know Him, and forget that He knows them. "Your manifold transgressions;" literally, "many are your transgressions and mighty your sins." Their deeds, they knew, were mighty, strong, vigorous, decided. God says, that their "sins" were so, not many and great only, but "mighty, strong" , "issuing not out of ignorance and infirmity, but out of proud strength" , "'strong' in the oppression of the poor and in provoking God," and bringing down His wrath. So Asaph says of the prosperous; "Pride encompasseth them, as a chain; they are corrupt, they speak oppression wickedly; they speak from on high" Psa 73:6, Psa 73:8.
They afflict the just - Literally, "afflicters of the just," that is, such as habitually afflicted him; whose habit and quality it was to afflict him. Our version mostly renders the word "enemies." Originally, it signifies "afflicting, persecuting" enemies. Yet it is used also of the enemies of God, perhaps such as persecute Him in His people, or in His Son when in the flesh. The unjust hate the just, as is said in the book of Wisdom; "The ungodly said, Therefore let us lie in wait for the righteous, because he is not for our turn, and is clean contrary to our doings: he upbraideth us with our offending the law. He profeseth to have the knowledge of God, and he calleth himself the child of the Lord. He was made to reprove our thoughts. He is grievous unto us even to behold, for his life is not as other people's, his ways are of another fashion" (Wisdom Psa 2:1, Psa 2:12-15). So when the Truth and Righteousness came into the world, the Scribes and Pharisees hated Him because He reproved them, "denied" Act 3:14 and crucified "the Holy one and the Just, and desired a murderer to be granted unto" them, haters and "enemies of the Just," and preferring to Him the unjust.
That take a bribe - Literally, "a ransom." It may be that, contrary to the law, which forbade, in these same words Num 35:22, "to take any ransom for the life of a murderer," they took some ransom to set free rich murderers, and so, (as we have seen for many years to be the effect of unjust acquittals,) blood was shed with impunity, and was shed the more, because it was disregarded. The word, however, is used in one place apparently of any bribe, through which a man connives at injustice Sa1 12:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:12: I know: Deu 31:21; Isa 66:18; Jer 29:23; Heb 4:12, Heb 4:13
manifold: Kg2 17:7-17; Isa 47:9
they afflict: Amo 2:6, Amo 2:7, Amo 2:16; Act 3:13, Act 3:14, Act 7:52; Jam 5:4, Jam 5:6
take: Sa1 8:3; Psa 26:9, Psa 26:10; Isa 1:23, Isa 33:15; Mic 3:11, Mic 7:3
bribe: or, ransom
and they: Amo 2:7; Isa 10:2, Isa 29:21; Lam 3:34; Mal 3:5
in the: Amo 5:10; Deu 16:18; Rut 4:1; Job 29:7-25, Job 31:21; Pro 22:22
John Gill
5:12 For I know your manifold transgressions and your mighty sins,.... Their sins were numerous, and of the first magnitude, attended with very heavy aggravations; and these with all their circumstances were well known to the omniscient God, and therefore he determined to punish them as he had threatened. Some of their transgressions are pointed out, as follow:
they afflict the just; who are so both in a moral and evangelic sense; not comparatively only, but really; and particularly whose cause was just, and yet were vexed and distressed by unjust judges, who gave the cause against them, made them pay all costs and charges, and severely mulcted them: they take a bribe; of those that were against the just, and gave the cause for them. The word signifies "a ransom" (f). The Targum it false mammon. Corrupt and unjust judges are here taxed:
and they turn aside the poor in the gate from their right; in the court of judicature, where they should have done them justice, such courts being usually held in the gates of cities; but instead of that they perverted their judgment, and did them wrong.
(f) "pretium redemptionis", Mercerus, Liveleus, Drusius, Lytron, Cocceius.
John Wesley
5:12 In the gate - In their courts of justice.
Robert Jamieson, A. R. Fausset and David Brown
5:12 they afflict . . . they take--rather, "(ye) who afflict . . . take."
bribe--literally, a price with which one who has an unjust cause ransoms himself from your sentence (1Kings 12:3, Margin; Prov 6:35).
turn aside the poor in the gate--refuse them their right in the place of justice (Amos 2:7; Is 29:21).
5:135:13: Վասն այնորիկ որ իմաստունն է՝ ՚ի ժամանակին յայնմիկ լռեսցէ, զի ժամանակն չա՛ր է։
13 Ահա թէ ինչու նա, ով իմաստուն է, այդ ժամանակ կը լռի,քանի որ ժամանակը չար է:
13 Անոր համար ան որ խելացի է, այն ատեն պիտի լռէ, Քանզի ժամանակը չար է։
Վասն այնորիկ որ իմաստունն է` ի ժամանակին յայնմիկ լռեսցէ, զի ժամանակն չար է:

5:13: Վասն այնորիկ որ իմաստունն է՝ ՚ի ժամանակին յայնմիկ լռեսցէ, զի ժամանակն չա՛ր է։
13 Ահա թէ ինչու նա, ով իմաստուն է, այդ ժամանակ կը լռի,քանի որ ժամանակը չար է:
13 Անոր համար ան որ խելացի է, այն ատեն պիտի լռէ, Քանզի ժամանակը չար է։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 Поэтому разумный безмолвствует в это время, ибо злое это время.
5:13 διὰ δια through; because of τοῦτο ουτος this; he ὁ ο the συνίων συνιημι comprehend ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that σιωπήσεται σιωπαω still ὅτι οτι since; that καιρὸς καιρος season; opportunity πονηρός πονηρος harmful; malignant ἐστιν ειμι be
5:13 לָכֵ֗ן lāḵˈēn לָכֵן therefore הַ ha הַ the מַּשְׂכִּ֛יל mmaśkˈîl שׂכל prosper בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִ֖יא hˌî הִיא she יִדֹּ֑ם yiddˈōm דמם rest כִּ֛י kˈî כִּי that עֵ֥ת ʕˌēṯ עֵת time רָעָ֖ה rāʕˌā רַע evil הִֽיא׃ hˈî הִיא she
5:13. ideo prudens in tempore illo tacebit quia tempus malum estTherefore the prudent shall keep silence at that time, for it is an evil time.
13. Therefore he that is prudent shall keep silence in such a time; for it is an evil time.
5:13. Therefore, the prudent will be silent at that time, for it is an evil time.
5:13. Therefore the prudent shall keep silence in that time; for it [is] an evil time.
Therefore the prudent shall keep silence in that time; for it [is] an evil time:

5:13 Поэтому разумный безмолвствует в это время, ибо злое это время.
5:13
διὰ δια through; because of
τοῦτο ουτος this; he
ο the
συνίων συνιημι comprehend
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
σιωπήσεται σιωπαω still
ὅτι οτι since; that
καιρὸς καιρος season; opportunity
πονηρός πονηρος harmful; malignant
ἐστιν ειμι be
5:13
לָכֵ֗ן lāḵˈēn לָכֵן therefore
הַ ha הַ the
מַּשְׂכִּ֛יל mmaśkˈîl שׂכל prosper
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִ֖יא hˌî הִיא she
יִדֹּ֑ם yiddˈōm דמם rest
כִּ֛י kˈî כִּי that
עֵ֥ת ʕˌēṯ עֵת time
רָעָ֖ה rāʕˌā רַע evil
הִֽיא׃ hˈî הִיא she
5:13. ideo prudens in tempore illo tacebit quia tempus malum est
Therefore the prudent shall keep silence at that time, for it is an evil time.
5:13. Therefore, the prudent will be silent at that time, for it is an evil time.
5:13. Therefore the prudent shall keep silence in that time; for it [is] an evil time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13. Поэтому разумный безмолвствует в это время: пророк говорит о своем времени; разумный - тот, кто знает свой интерес. Пророк не дает совета и никого, не хвалит (ср. Сир XX:7), а только констатирует факт.
Adam Clarke: Commentary on the Bible - 1831
5:13: The prudent shall keep silence - A wise man will consider that it is useless to complain. He can have no justice without bribes; and he has no money to give: consequently, in such an evil time, it is best to keep silence.
Albert Barnes: Notes on the Bible - 1834
5:13: Therefore the prudent shall keep silence in that time - The "time" may be either the time of the obduracy of the wicked, or that of the common punishment. For a time may be called "evil," whether evil is done, or is suffered in it, as Jacob says, "Few and evil have the days of the years of my life been" Gen 47:9. Of the first, he would perhaps say, that the oppressed poor would, if wise, be silent, not complaining or accusing, for, injustice having the mastery, complaint would only bring on them fresh sufferings. And again also he may mean that, on account of the incorrigibleness of the people, the wise and the prophets would be silent, because the more the people were rebuked, the more impatient and worse they became. So our Lord was silent before His judges, as had been foretold of Him, for since they would not hear, His speaking would only increase their condemnation. "If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go" Luk 22:67-68. So God said by Solomon: "He that reproveth a scorner getteth himself shame, and he that rebuketh a wicked man getteth himself a blot" Pro 9:7. And our Lord bids, "Give not that which is holy unto dogs, and cast not your pearls before swine" Mat 7:6. They hated and rejected those who rebuked them. Mat 7:10. Since then rebuke profited not, the prophets should hold their peace. It is a fearful judgment, when God withholds His warnings. In times of punishment also the prudent keep silence. Intense affliction is "dumb and openeth not its month," owning the hand of God. It may be too, that Amos, like Hosea Hos 4:4, Hos 4:17, expresses the uselessness of all reproof, in regard to the most of those whom be called to repentance, even while he continued earnestly to rebuke them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: the prudent: Amo 6:10; Ecc 3:7; Isa 36:21; Hos 4:4; Mic 7:5-7; Mat 27:12-14
an evil: Ecc 9:12; Isa 37:3; Mic 2:3; Hab 3:16; Zep 2:2, Zep 2:3; Eph 5:15, Eph 5:16, Eph 6:13; Ti2 3:1
Carl Friedrich Keil and Franz Delitzsch
5:13
With the new turn that all talking is useless, Amos repeats the admonition to seek good and hate evil, if they would live and obtain favour with God _(Amos 5:13-15); and then appends the threat that deep mourning will arise on every hand, since God is drawing near to judgment. Amos 5:13. "Therefore, whoever has prudence at this time is silent, for it is an evil time." As lâkhēn (therefore) always introduces the threatening of divine punishment after the exposure of the sins (cf. Amos 5:11, Amos 5:16; Amos 6:7; Amos 4:12; Amos 3:11), we might be disposed to connect Amos 5:13 with the preceding verse; but the contents of the verse require that it should be taken in connection with what follows, so that lâkhēn simply denote the close connection of the two turns of speech, i.e., indicates that the new command in Amos 5:14, Amos 5:15 is a consequence of the previous warnings. Hammaskı̄l, the prudent man, he who acts wisely, is silent. בּעת ההיא, at a time such as this is, because it is an evil time, not however "a dangerous time to speak, on account of the malignity of those in power," but a time of moral corruption, in which all speaking and warning are of no avail. It is opposed to the context to refer בעת ההיא to the future, i.e., to the time when God will come to punish, in which case the silence would be equivalent to not murmuring against God (Rashi and others). At the same time, love to his people, and zeal for their deliverance, impel the prophet to repeat his call to them to return.
Geneva 1599
5:13 Therefore (h) the prudent shall keep silence in that time; for it [is] an evil time.
(h) God will so plague them that they will not allow the godly to open their mouths once to admonish them of their faults.
John Gill
5:13 Therefore the prudent shall keep silence at that time,.... Not the prophets of the Lord, whose business it was at all times to reprove, and not hold their peace, let the consequence be what it would; though the Targum calls them teachers; but private persons, whose wisdom it would be to say nothing; since reproof would do no good to these persons, and they would bring a great deal of hatred ill will, and trouble upon themselves as well as would hear the name of God blasphemed, which would be very afflictive to them: or the sense is, they would not speak to God on the behalf of these wicked men, knowing the decree was gone forth; nor say one murmuring word at it, believing it was in righteousness; and being struck also with the awfulness of God's righteous judgments:
for it is an evil time; in which sin abounded, and miseries and calamities on account of it.
John Wesley
5:13 Shall keep silence - Be forced to it. Evil - Both for the sinfulness of it, and for the troubles, wars, and captivity now at hand.
Robert Jamieson, A. R. Fausset and David Brown
5:13 the prudent--the spiritually wise.
shall keep silence--not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. Eph 5:16 refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (Mt 7:6), but will patiently wait for God's time of deliverance in silent submission (Ps 39:9).
5:145:14: Խնդրեցէ՛ք զբարի եւ մի՛ զչար՝ զի կեցջիք, եւ եղիցի ընդ ձեզ Տէր Աստուած ամենակալ. զոր օրինակ ասացէքն[10513]՝ [10513] Ոմանք. Խնդրեցէք զբարի՛ս։
14 Բարի՛ն փնտռեցէք եւ ոչ թէ չարը, որպէսզի ապրէք,եւ ձեզ հետ կը լինի Ամենակալ Տէր Աստուածը.ինչպէս որ ասում էիք, թէ՝«Ատեցինք չարը եւ սիրեցինք բարին»:
14 Բարութիւն փնտռեցէ՛ք, ո՛չ թէ՝ չարութիւն, որպէս զի ապրիք։Այսպէս զօրքերու Տէր Աստուածը ձեզի հետ պիտի ըլլայ, ինչպէս ըսիք։
Խնդրեցէք զբարի եւ մի՛ զչար, զի կեցջիք, եւ եղիցի ընդ ձեզ Տէր Աստուած [65]ամենակալ, զոր օրինակ ասացէքն:

5:14: Խնդրեցէ՛ք զբարի եւ մի՛ զչար՝ զի կեցջիք, եւ եղիցի ընդ ձեզ Տէր Աստուած ամենակալ. զոր օրինակ ասացէքն[10513]՝
[10513] Ոմանք. Խնդրեցէք զբարի՛ս։
14 Բարի՛ն փնտռեցէք եւ ոչ թէ չարը, որպէսզի ապրէք,եւ ձեզ հետ կը լինի Ամենակալ Տէր Աստուածը.ինչպէս որ ասում էիք, թէ՝«Ատեցինք չարը եւ սիրեցինք բարին»:
14 Բարութիւն փնտռեցէ՛ք, ո՛չ թէ՝ չարութիւն, որպէս զի ապրիք։Այսպէս զօրքերու Տէր Աստուածը ձեզի հետ պիտի ըլլայ, ինչպէս ըսիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Ищите добра, а не зла, чтобы вам остаться в живых, и тогда Господь Бог Саваоф будет с вами, как вы говорите.
5:14 ἐκζητήσατε εκζητεω seek out / thoroughly τὸ ο the καλὸν καλος fine; fair καὶ και and; even μὴ μη not τὸ ο the πονηρόν πονηρος harmful; malignant ὅπως οπως that way; how ζήσητε ζαω live; alive καὶ και and; even ἔσται ειμι be οὕτως ουτως so; this way μεθ᾿ μετα with; amid ὑμῶν υμων your κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὃν ος who; what τρόπον τροπος manner; by means εἴπατε επω say; speak
5:14 דִּרְשׁוּ־ diršû- דרשׁ inquire טֹ֥וב ṭˌôv טֹוב good וְ wᵊ וְ and אַל־ ʔal- אַל not רָ֖ע rˌāʕ רַע evil לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of תִּֽחְי֑וּ tˈiḥyˈû חיה be alive וִ wi וְ and יהִי־ yhî- היה be כֵ֞ן ḵˈēn כֵּן correct יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲמַרְתֶּֽם׃ ʔᵃmartˈem אמר say
5:14. quaerite bonum et non malum ut vivatis et erit Dominus Deus exercituum vobiscum sicut dixistisSeek ye good, and not evil, that you may live: and the Lord the God of hosts will be with you, as you have said.
14. Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye say.
5:14. Seek good and not evil, so that you may live. And the Lord God of hosts will be with you, just as you have asked.
5:14. Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.
Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken:

5:14 Ищите добра, а не зла, чтобы вам остаться в живых, и тогда Господь Бог Саваоф будет с вами, как вы говорите.
5:14
ἐκζητήσατε εκζητεω seek out / thoroughly
τὸ ο the
καλὸν καλος fine; fair
καὶ και and; even
μὴ μη not
τὸ ο the
πονηρόν πονηρος harmful; malignant
ὅπως οπως that way; how
ζήσητε ζαω live; alive
καὶ και and; even
ἔσται ειμι be
οὕτως ουτως so; this way
μεθ᾿ μετα with; amid
ὑμῶν υμων your
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
ὃν ος who; what
τρόπον τροπος manner; by means
εἴπατε επω say; speak
5:14
דִּרְשׁוּ־ diršû- דרשׁ inquire
טֹ֥וב ṭˌôv טֹוב good
וְ wᵊ וְ and
אַל־ ʔal- אַל not
רָ֖ע rˌāʕ רַע evil
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
תִּֽחְי֑וּ tˈiḥyˈû חיה be alive
וִ wi וְ and
יהִי־ yhî- היה be
כֵ֞ן ḵˈēn כֵּן correct
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
צְבָאֹ֛ות ṣᵊvāʔˈôṯ צָבָא service
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲמַרְתֶּֽם׃ ʔᵃmartˈem אמר say
5:14. quaerite bonum et non malum ut vivatis et erit Dominus Deus exercituum vobiscum sicut dixistis
Seek ye good, and not evil, that you may live: and the Lord the God of hosts will be with you, as you have said.
5:14. Seek good and not evil, so that you may live. And the Lord God of hosts will be with you, just as you have asked.
5:14. Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Пророк повторяет увещание народу возлюбить добро и правду. - Остаток Иосифов - ту малую часть населения Израильского царства, которая уцелеет от имеющих постигнуть царство бедствий. Начальные слова ст. 15-го поняты LXX-ю, как слова израильтян, а не как обращенное к израильтянам приглашение пророка; отсюда, в слав. "возненавидехом злая и возлюбихом добрая".
Adam Clarke: Commentary on the Bible - 1831
5:14: Seek good, and not evil - Is there a greater mystery in the world, than that a mall, instead of seeking good, will seek evil, knowing that it is evil?
And so the Lord - As God is the Fountain of good, so they who seek the supreme good seek him: and they who seek shall find him; For the Lord, the God of hosts, shall be with him.
Albert Barnes: Notes on the Bible - 1834
5:14: Seek good and not evil - that is, and "seek not evil." Amos again takes up his warning, "seek not Bethel; seek the Lord." Now they not only "did evil," but they "sought" it diligently; they were diligent in doing it, and so, in bringing it on themselves; they sought it out and the occasions of it. People "cannot seek good without first putting away evil, as it is written, 'cease to do evil, learn to do well' Isa 1:16-17." "Ye cannot serve God and Mammon." He bids them use the same diligence in seeking good which they now used for evil. Seek it also wholly, not seeking at one while good, at another, evil, but wholly good, and Him who is Good. "He seeketh good, who believeth in Him who saith, 'I am the Good Shepherd' Joh 10:11."
That ye may live - In Him who "is the Life; and so the Lord, the God of hosts shall be with you," by His holy presence, grace and protection, "as ye have spoken." Israel looked away from the sins whereby he displeased God, and looked to his half-worship of God as entitling him to all which God had promised to full obedience. : "They gloried in the nobleness of their birth after the flesh, not in imitating the faith and lives of the patriarchs. So then, because they were descended from Abraham, they thought that God must defend them. Such were those Jews, to whom the Saveour said, "If ye were Abraham's seed, ye would do the works of Abraham" Joh 8:39; and His forerunner, 'think not to say within yourselves, we have Abraham for our father' Mat 3:9." They wished that God should abide with them, that they might "abide in the land" Psa 37:3, but they cared not to abide with God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: Seek: Psa 34:12-16; Pro 11:27; Isa 1:16, Isa 1:17, Isa 55:2; Mic 6:8; Mat 6:33; Rom 2:7-9
and so: Amo 3:3; Gen 39:2, Gen 39:3, Gen 39:23; Exo 3:12; Jos 1:9; Ch1 28:20; Ch2 15:2; Psa 46:11; Isa 8:10; Mat 1:23, Mat 28:20; Phi 4:8, Phi 4:9; Ti2 4:22
as: Num 16:3; Isa 48:1, Isa 48:2; Jer 7:3, Jer 7:4; Mic 3:11
Carl Friedrich Keil and Franz Delitzsch
5:14
"Seek good, and not evil, that ye may live; and so Jehovah the God of hosts may be with you, as ye say. Amos 5:15. Hate evil, and love good, and set up justice in the gate; perhaps Jehovah the God of hosts will show favour to the remnant of Joseph." The command to seek and love good is practically the same as that to seek the Lord in Amos 5:4, Amos 5:6; and therefore the promise is the same, "that ye may live." But it is only in fellowship with God that man has life. This truth the Israelites laid hold of in a perfectly outward sense, fancying that they stood in fellowship with God by virtue of their outward connection with the covenant nation as sons of Israel or Abraham (cf. Jn 8:39), and that the threatened judgment could not reach them, but that God would deliver them in every time of oppression by the heathen (cf. Mic 3:11; Jer 7:10). Amos meets this delusion with the remark, "that Jehovah may be so with you as ye say." כּן neither means "in case ye do so" (Rashi, Baur), nor "in like manner as, i.e., if ye strive after good" (Hitzig). Neither of these meanings can be established, and here they are untenable, for the simple reason that כּן unmistakeably corresponds with the following כּאשׁר. It means nothing more than "so as ye say." The thought is the following: "Seek good, and not evil: then will Jehovah the God of the heavenly hosts be with you as a helper in distress, so as ye say." This implied that in their present condition, so long as they sought good, they ought not to comfort themselves with the certainty of Jehovah's help. Seeking good is explained in v. 15 as loving good, and this is still further defined as setting up justice in the gate, i.e., maintaining a righteous administration of justice at the place of judgment; and to this the hope, so humiliating to carnal security, is attached: perhaps God will then show favour to the remnant of the people. The emphasis in these words is laid as much upon perhaps as upon the remnant of Joseph. The expression "perhaps He will show favour" indicates that the measure of Israel's sins was full, and no deliverance could be hoped for if God were to proceed to act according to His righteousness. The "remnant of Joseph" does not refer to "the existing condition of the ten tribes" (Ros., Hitzig). For although Hazael and Benhadad had conquered the whole of the land of Gilead in the times of Jehu and Jehoahaz, and had annihilated the Israelitish army with the exception of a very small remnant (4Kings 10:32-33; 4Kings 13:3, 4Kings 13:7), Joash and Jeroboam II had recovered from the Syrians all the conquered territory, and restored the kingdom to its original bounds (4Kings 13:23., 4Kings 14:26-28). Consequently Amos could not possibly describe the state of the kingdom of the ten tribes in the time of Jeroboam II as "the remnant of Joseph." As the Syrians had not attempted any deportation, the nation of the ten tribes during the reign of Jeroboam was still, or was once more, all Israel. If, therefore, Amos merely holds out the possibility of the favouring of the remnant of Joseph, he thereby gives distinctly to understand, that in the approaching judgment Israel will perish with the exception of a remnant, which may possibly be preserved after the great chastisement (cf. Amos 5:3), just as Joel (Joel 3:5) and Isaiah (Is 6:13; Is 10:21-23) promise only the salvation of a remnant to the kingdom of Judah.
John Gill
5:14 Seek good, and not evil,.... Seek not unto, or after, evil persons and evil things; not the company and conversation of evil men, which is infectious and dangerous; nor anything that is evil, or has the appearance of it, especially the evil of evils, sin; which is hateful to God, contrary to his nature and will; is evil in its own nature, and bad in its consequences, and therefore not to be sought, but shunned and avoided; but seek that which is good, persons and things: seek the "summum bonnum", "the chief good", God, who is essentially, perfectly, immutably, and communicatively good, the fountain of all goodness, and the portion of his people; seek Christ the good Saviour and sacrifice, the good Shepherd, and the good Samaritan, who is good in all his relations, as a father, husband, and friend, and in whom all good things are laid up; seek the good Spirit of God, who works good things in his people, and shows good things to them, and is the Comforter of them; seek to him for assistance in prayer, and to help in the exercise of every grace, and in the discharge of every duty, and as the guide into all truth, and to eternal glory; seek the good ways of God, the way of truth, the path of faith and holiness, and especially the good way to the Father, the way of life and salvation by Christ; seek the good word of God, the Scriptures of truth, the promises contained in them, and the Gospel of them; seek the company of good men, and that good part that shall not be taken away, the true grace of God, the kingdom of God, and his righteousness; seek the glories of another world, the goodness of God laid up, the best things which are reserved to last:
that ye may live; comfortably, spiritually, and eternally, which is the consequence of all this; See Gill on Amos 5:4; See Gill on Amos 5:6;
and so the Lord, the God of hosts, shall be with you, as ye have spoken; as they used to say, and boasted of; though they had not the temple, the ark of the testimony, the symbols of the divine Presence, as Judah had; but this they would have in reality, both his gracious presence here, and his glorious presence hereafter, did they truly and rightly seek those things; than which nothing is more desirable to good men, or can make them more comfortable, or more happy. The Targum is,
"seek to do well, and not to do ill, that ye may live; and then the word of the Lord God of hosts shall be your help, as ye have said.''
John Wesley
5:14 With you - To bless and save you yet.
Robert Jamieson, A. R. Fausset and David Brown
5:14 and so--on condition of your "seeking good."
shall be with you, as ye have spoken--as ye have boasted; namely, that God is with you, and that you are His people (Mic 3:11).
5:155:15: թէ ատեցաք զչարիս, եւ սիրեցաք զբարիս։ Հաստատեցէ՛ք զիրաւունս ՚ի դրունս ձեր, զի ողորմեսցի Տէր Աստուած մնացորդաց Յովսեփայ։
15 Իրաւո՛ւնք հաստատեցէք ձեր դռանը,որպէսզի Տէր Աստուածը ողորմի Յովսէփի մնացորդներին:
15 Չարութիւնը ատեցէ՛ք ու բարութիւնը սիրեցէ՛քԵւ դրանը մէջ իրաւունքը հաստատեցէ՛ք։Թերեւս զօրքերու Տէր Աստուածը Յովսէփին մնացորդին ողորմի։
թէ` Ատեցաք զչարիս, եւ սիրեցաք`` զբարիս. հաստատեցէք զիրաւունս [66]ի դրունս ձեր, զի ողորմեսցի Տէր Աստուած`` մնացորդաց Յովսեփայ:

5:15: թէ ատեցաք զչարիս, եւ սիրեցաք զբարիս։ Հաստատեցէ՛ք զիրաւունս ՚ի դրունս ձեր, զի ողորմեսցի Տէր Աստուած մնացորդաց Յովսեփայ։
15 Իրաւո՛ւնք հաստատեցէք ձեր դռանը,որպէսզի Տէր Աստուածը ողորմի Յովսէփի մնացորդներին:
15 Չարութիւնը ատեցէ՛ք ու բարութիւնը սիրեցէ՛քԵւ դրանը մէջ իրաւունքը հաստատեցէ՛ք։Թերեւս զօրքերու Տէր Աստուածը Յովսէփին մնացորդին ողորմի։
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5:155:15 Возненавидьте зло и возлюбите добро, и восстановите у ворот правосудие; может быть, Господь Бог Саваоф помилует остаток Иосифов.
5:15 μεμισήκαμεν μισεω hate τὰ ο the πονηρὰ πονηρος harmful; malignant καὶ και and; even ἠγαπήκαμεν αγαπαω love τὰ ο the καλά καλος fine; fair καὶ και and; even ἀποκαταστήσατε αποκαθιστημι restore; pay ἐν εν in πύλαις πυλη gate κρίμα κριμα judgment ὅπως οπως that way; how ἐλεήσῃ ελεεω show mercy; have mercy on κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty τοὺς ο the περιλοίπους περιλοιπος the Ιωσηφ ιωσηφ Iōsēph; Iosif
5:15 שִׂנְאוּ־ śinʔû- שׂנא hate רָע֙ rˌāʕ רַע evil וְ wᵊ וְ and אֶ֣הֱבוּ ʔˈehᵉvû אהב love טֹ֔וב ṭˈôv טֹוב good וְ wᵊ וְ and הַצִּ֥יגוּ haṣṣˌîḡû יצג set בַ va בְּ in † הַ the שַּׁ֖עַר ššˌaʕar שַׁעַר gate מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice אוּלַ֗י ʔûlˈay אוּלַי perhaps יֶֽחֱנַ֛ן yˈeḥᵉnˈan חנן favour יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest יֹוסֵֽף׃ ס yôsˈēf . s יֹוסֵף Joseph
5:15. odite malum et diligite bonum et constituite in porta iudicium si forte misereatur Dominus Deus exercituum reliquiis IosephHate evil, and love good, and establish judgment in the gate: it may be the Lord the God of hosts may have mercy on the remnant of Joseph.
15. Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD, the God of hosts, will be gracious unto the remnant of Joseph.
5:15. Hate evil and love good, and establish judgment at the gate. Perhaps then the Lord God of hosts may have mercy on the remnant of Joseph.
5:15. Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.
Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph:

5:15 Возненавидьте зло и возлюбите добро, и восстановите у ворот правосудие; может быть, Господь Бог Саваоф помилует остаток Иосифов.
5:15
μεμισήκαμεν μισεω hate
τὰ ο the
πονηρὰ πονηρος harmful; malignant
καὶ και and; even
ἠγαπήκαμεν αγαπαω love
τὰ ο the
καλά καλος fine; fair
καὶ και and; even
ἀποκαταστήσατε αποκαθιστημι restore; pay
ἐν εν in
πύλαις πυλη gate
κρίμα κριμα judgment
ὅπως οπως that way; how
ἐλεήσῃ ελεεω show mercy; have mercy on
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
τοὺς ο the
περιλοίπους περιλοιπος the
Ιωσηφ ιωσηφ Iōsēph; Iosif
5:15
שִׂנְאוּ־ śinʔû- שׂנא hate
רָע֙ rˌāʕ רַע evil
וְ wᵊ וְ and
אֶ֣הֱבוּ ʔˈehᵉvû אהב love
טֹ֔וב ṭˈôv טֹוב good
וְ wᵊ וְ and
הַצִּ֥יגוּ haṣṣˌîḡû יצג set
בַ va בְּ in
הַ the
שַּׁ֖עַר ššˌaʕar שַׁעַר gate
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
אוּלַ֗י ʔûlˈay אוּלַי perhaps
יֶֽחֱנַ֛ן yˈeḥᵉnˈan חנן favour
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁאֵרִ֥ית šᵊʔērˌîṯ שְׁאֵרִית rest
יֹוסֵֽף׃ ס yôsˈēf . s יֹוסֵף Joseph
5:15. odite malum et diligite bonum et constituite in porta iudicium si forte misereatur Dominus Deus exercituum reliquiis Ioseph
Hate evil, and love good, and establish judgment in the gate: it may be the Lord the God of hosts may have mercy on the remnant of Joseph.
5:15. Hate evil and love good, and establish judgment at the gate. Perhaps then the Lord God of hosts may have mercy on the remnant of Joseph.
5:15. Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.
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Adam Clarke: Commentary on the Bible - 1831
5:15: Hate the evil, and love the good - What ruins you, avoid; what helps you, cleave to. And as a proof that you take this advice, purify the seats of justice, and then expect God to be gracious to the remnant of Joseph - to the posterity of the ten tribes.
Albert Barnes: Notes on the Bible - 1834
5:15: Hate the evil and love the good - Man will not cease wholly to "seek evil," unless he "hate" it; nor will he "seek good," unless he "love" it. Jerome: "He 'hateth evil,' who not only is not overcome by pleasure, but hates its deeds; and he 'loveth good,' who, not unwillingly or of necessity or from fear, doth what is good, but because it is good." Dionysius: "Evil of sin must be hated, in and for itself; the sinner must not be hated in himself, but only the evil in him." They hated him, who reproved them; he bids them hate sin. They "set down righteousness on the ground;" he bids them, "establish," literally, "set up firmly, judgment in the gate." To undo, as far as anyone can, the effects of past sin, is among the first-fruits of repentance.
It may be that the Lord God of Hosts will be gracious - o: "He speaks so, in regard of the changeableness and uncertainty, not in God, but in man. There is no question but that God is gracious to all who "hate evil and love good;" but He doth not always deliver them from temporal calamity or captivity, because it is not for their salvation. Yet had Israel "hated evil and loved good," perchance He would have delivered them from captivity, although He frequently said, they should be carried captive. For so He said to the two tribes in Jeremiah, "Amend your ways, and your doings, and I will cause you to dwell in this place" Jer 7:3. But since God knew that most of them would not repent, He saith not, "will be gracious unto Israel," but, "unto the remnant of Joseph, that is, "the remnant, according to the election of grace" Rom 11:4-5; such as had been "the seven thousand who bowed not the knee unto Baal;" those who repented, while "the rest were hardened." He says, "Joseph," not Ephraim, in order to recall to them the deeds of their father. Jacob's blessing on Joseph descended upon Ephraim, but was forfeited by Jeroboam's "sin wherewith he made Israel to sin." Rup.: "Joseph in his deeds and sufferings was a type of Jesus Christ, in whom the remnant is saved." "A remnant," however, only, "should be saved;" so the prophet says;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Hate: Psa 34:14, Psa 36:4, Psa 37:27, Psa 97:10, Psa 119:104, Psa 139:21, Psa 139:22; Rom 7:15, Rom 7:16, Rom 7:22, Rom 8:7; Rom 12:9; Th1 5:21, Th1 5:22; Jo3 1:11
establish: Amo 5:10, Amo 5:24, Amo 6:12; Ch2 19:6-11; Psa 82:2-4; Jer 7:5-7
it may: Exo 32:30; Sa2 16:12; Kg1 20:31; Kg2 19:4; Joe 2:14; Jon 3:9
the remnant: Amo 5:6; Kg2 13:7, Kg2 14:26, Kg2 14:27, Kg2 15:29; Jer 31:7; Mic 2:12, Mic 5:3, Mic 5:7, Mic 5:8
John Gill
5:15 Hate the evil, and love the good,.... Evil is not only not to be sought, but to be hated, especially the evil of sin, because of its evil nature, and pernicious effects and consequences; and, if it was for no other reason but because it is hateful and abominable unto God, therefore they that love him should hate evil, even with a perfect hatred; as all good men do, though it is present with them, and cleaves unto them, and they do it, Ps 97:10; and "good" is to be loved for its goodness' sake; and the good effects of it; a good God is to be loved, and all good men, and all good things; the good word of God, and his commands and ordinances; and highly to be esteemed, and affectionately regarded:
and establish judgment in the gate; openly, publicly, in every court of judicature, which used to be kept in the gates of cities; not only execute judgment and justice in all, cases brought into court, but let it have its constant course, and be always practised according to the settled laws of it:
Tit may be that the Lord God of hosts will be gracious unto the remnant of Joseph: who should escape the fire that should break out of his house, and devour it, even the ten tribes, Amos 5:6; such of them as should seek the Lord, and that which is good; for in the worst of times God reserves a remnant for himself, as in the times of Elijah, Isaiah, Christ, and his apostles; a remnant according to the election of grace, to whom he has been gracious in the choice and reserve he has made of them; in the stores of grace he has hid up for them; in the provision and mission of his Son as a Saviour; and in waiting the time of their conversion, when he is gracious to them, in regenerating, quickening, pardoning, and justifying of them; and still will be in the visits of his love; in the supplies of his grace, in supporting them under afflictions, temptations, desertions, &c. and in giving them his word and ordinances for their comfort and relief: nor is this "may be" to be understood in a way of doubt or hesitation, but of good hope, yea, of a holy confidence; and so some render it, "without doubt the Lord God of hosts will be gracious" (g), &c. see Zeph 2:3.
(g) "sine dubio", Tarnovius; so Burkius.
John Wesley
5:15 The evil - All evil among the people, and yourselves. Love - Commend, encourage, defend: let your heart be toward good things, and good men. Remnant - What the invasions of enemies, or the civil wars have spared, and left in Samaria and Israel.
Robert Jamieson, A. R. Fausset and David Brown
5:15 Hate . . . evil . . . love . . . good-- (Is 1:16-17; Rom 12:9).
judgment in the gate--justice in the place where causes are tried.
Tit may be that the Lord . . . will be gracious--so, "peradventure" (Ex 32:30). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare Gen 16:2; Joel 2:14; Acts 8:22).
the remnant of Joseph--(see Amos 5:6). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (4Kings 10:32-33) [HENDERSON]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [MAURER].
5:165:16: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած ամենակալ. Յամենայն հրապարակս կո՛ծ, եւ յամենայն ճանապարհս ասասցի վա՛յ վա՛յ. կոչեսցի մշակ ՚ի սուգ եւ ՚ի կոծ եւ ՚ի ձայնարկուս.
16 Դրա համար այսպէս է ասում Ամենակալ Տէր Աստուածը.«Բոլոր հրապարակներում կոծ կը լինիեւ բոլոր ճանապարհներին վա՜յ, վա՜յ կ’ասուի.
16 Անոր համար զօրքերու Աստուածը՝ Տէր Եհովան՝ այսպէս կ’ըսէ.«Ամէն հրապարակի մէջ ողբ պիտի ըլլայ Ու ամէն փողոցի մէջ ‘Վա՜յ, վա՜յ’, պիտի ըսեն։Երկրագործը՝ սուգի ու ողբ գիտցողները ողբալու պիտի կանչեն։
Վասն այդորիկ այսպէս ասէ Տէր [67]Աստուած ամենակալ``. Յամենայն հրապարակս կոծ. եւ յամենայն ճանապարհս ասասցի Վա՜յ, վա՜յ, [68]կոչեսցի մշակ ի սուգ եւ ի կոծ եւ ի ձայնարկուս:

5:16: Վասն այդորիկ ա՛յսպէս ասէ Տէր Աստուած ամենակալ. Յամենայն հրապարակս կո՛ծ, եւ յամենայն ճանապարհս ասասցի վա՛յ վա՛յ. կոչեսցի մշակ ՚ի սուգ եւ ՚ի կոծ եւ ՚ի ձայնարկուս.
16 Դրա համար այսպէս է ասում Ամենակալ Տէր Աստուածը.«Բոլոր հրապարակներում կոծ կը լինիեւ բոլոր ճանապարհներին վա՜յ, վա՜յ կ’ասուի.
16 Անոր համար զօրքերու Աստուածը՝ Տէր Եհովան՝ այսպէս կ’ըսէ.«Ամէն հրապարակի մէջ ողբ պիտի ըլլայ Ու ամէն փողոցի մէջ ‘Վա՜յ, վա՜յ’, պիտի ըսեն։Երկրագործը՝ սուգի ու ողբ գիտցողները ողբալու պիտի կանչեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:165:16 Посему так говорит Господь Бог Саваоф, Вседержитель: на всех улицах будет плач, и на всех дорогах будут восклицать: >, и призовут земледельца сетовать и искусных в плачевных песнях плакать,
5:16 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ἐν εν in πάσαις πας all; every πλατείαις πλατυς broad; street κοπετός κοπετος lamentation καὶ και and; even ἐν εν in πάσαις πας all; every ὁδοῖς οδος way; journey ῥηθήσεται ερεω.1 state; mentioned οὐαὶ ουαι woe οὐαί ουαι woe κληθήσεται καλεω call; invite γεωργὸς γεωργος farmer εἰς εις into; for πένθος πενθος sadness καὶ και and; even κοπετὸν κοπετος lamentation καὶ και and; even εἰς εις into; for εἰδότας ειδω realize; have idea θρῆνον θρηνος lament
5:16 לָ֠כֵן lāḵˌēn לָכֵן therefore כֹּֽה־ kˈō- כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole רְחֹבֹ֣ות rᵊḥōvˈôṯ רְחֹב open place מִסְפֵּ֔ד mispˈēḏ מִסְפֵּד wailing וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole חוּצֹ֖ות ḥûṣˌôṯ חוּץ outside יֹאמְר֣וּ yōmᵊrˈû אמר say הֹו־ hô- הֹו ah הֹ֑ו hˈô הֹו ah וְ wᵊ וְ and קָרְא֤וּ qārᵊʔˈû קרא call אִכָּר֙ ʔikkˌār אִכָּר farmer אֶל־ ʔel- אֶל to אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites וּ û וְ and מִסְפֵּ֖ד mispˌēḏ מִסְפֵּד wailing אֶל־ ʔel- אֶל to יֹ֥ודְעֵי yˌôḏᵊʕê ידע know נֶֽהִי׃ nˈehî נְהִי lamentation
5:16. propterea haec dicit Dominus Deus exercituum Dominator in omnibus plateis planctus et in cunctis quae foris sunt dicetur vae vae et vocabunt agricolam ad luctum et ad planctum eos qui sciunt plangereTherefore thus saith the Lord the God of hosts the sovereign Lord: In every street there shall be wailing: and in all places that are without, they shall say: Alas, alas! and they shall call the husbandman to mourning, and such as are skilful in lamentation to lament.
16. Therefore thus saith the LORD, the God of hosts, the Lord: Wailing shall be in all the broad ways; and they shall say in all the streets, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
5:16. Therefore, thus says the Lord God of hosts, the Sovereign: In all the streets, there will be wailing. And in every place where they are outdoors, they will say, “Woe, woe!” And they will call the farmer to mourn, and those who know mourning to lamentation.
5:16. Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing:

5:16 Посему так говорит Господь Бог Саваоф, Вседержитель: на всех улицах будет плач, и на всех дорогах будут восклицать: <<увы, увы!>>, и призовут земледельца сетовать и искусных в плачевных песнях плакать,
5:16
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
ἐν εν in
πάσαις πας all; every
πλατείαις πλατυς broad; street
κοπετός κοπετος lamentation
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ὁδοῖς οδος way; journey
ῥηθήσεται ερεω.1 state; mentioned
οὐαὶ ουαι woe
οὐαί ουαι woe
κληθήσεται καλεω call; invite
γεωργὸς γεωργος farmer
εἰς εις into; for
πένθος πενθος sadness
καὶ και and; even
κοπετὸν κοπετος lamentation
καὶ και and; even
εἰς εις into; for
εἰδότας ειδω realize; have idea
θρῆνον θρηνος lament
5:16
לָ֠כֵן lāḵˌēn לָכֵן therefore
כֹּֽה־ kˈō- כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
צְבָאֹות֙ ṣᵊvāʔôṯ צָבָא service
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
רְחֹבֹ֣ות rᵊḥōvˈôṯ רְחֹב open place
מִסְפֵּ֔ד mispˈēḏ מִסְפֵּד wailing
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
חוּצֹ֖ות ḥûṣˌôṯ חוּץ outside
יֹאמְר֣וּ yōmᵊrˈû אמר say
הֹו־ hô- הֹו ah
הֹ֑ו hˈô הֹו ah
וְ wᵊ וְ and
קָרְא֤וּ qārᵊʔˈû קרא call
אִכָּר֙ ʔikkˌār אִכָּר farmer
אֶל־ ʔel- אֶל to
אֵ֔בֶל ʔˈēvel אֵבֶל mourning rites
וּ û וְ and
מִסְפֵּ֖ד mispˌēḏ מִסְפֵּד wailing
אֶל־ ʔel- אֶל to
יֹ֥ודְעֵי yˌôḏᵊʕê ידע know
נֶֽהִי׃ nˈehî נְהִי lamentation
5:16. propterea haec dicit Dominus Deus exercituum Dominator in omnibus plateis planctus et in cunctis quae foris sunt dicetur vae vae et vocabunt agricolam ad luctum et ad planctum eos qui sciunt plangere
Therefore thus saith the Lord the God of hosts the sovereign Lord: In every street there shall be wailing: and in all places that are without, they shall say: Alas, alas! and they shall call the husbandman to mourning, and such as are skilful in lamentation to lament.
5:16. Therefore, thus says the Lord God of hosts, the Sovereign: In all the streets, there will be wailing. And in every place where they are outdoors, they will say, “Woe, woe!” And they will call the farmer to mourn, and those who know mourning to lamentation.
5:16. Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
16-17. Не надеясь возбудить народ к добру одними увещаниями, пророк присоединяет и угрозу. Пророк возвещает наступление такого времени, когда будет всеобщий плач. Объясняя причину этого плача, пророк от имени Господа говорит: "Ибо Я пройду среди тебя" (ст. 17). Образ взят из Исх XII:12-30; пророк желает напомнить им о десятой казни Египетской. Следовательно, по мысли пророка всеобщий плач будет вызван большим количеством умерших - и от болезней, и от войн.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing shall be in all streets; and they shall say in all the highways, Alas! alas! and they shall call the husbandman to mourning, and such as are skilful of lamentation to wailing. 17 And in all vineyards shall be wailing: for I will pass through thee, saith the LORD. 18 Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. 19 As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. 20 Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
Here is, I. A very terrible threatening of destruction approaching, v. 16, 17. Since they would not take the right course to obtain the favour of God, God would take an effectual course to make them feel the weight of his displeasure. The threatening is introduced with more than ordinary solemnity, to strike an awe upon them; it is not the word of the prophet only (if so, it might be made light of) but it is the Lord Jehovah, who has an infinite eternal being; it is the God of hosts, who has a boundless irresistible power, and it is Adonai--the Lord, who has an absolute incontestable sovereignty, and a universal dominion; it is he who says it, who can and will make his words good, and he has said, 1. That the land of Israel shall be put in mourning, true mourning, that all places shall be filled with lamentation for the calamities coming upon them. Look into the cities, and wailing shall be in all streets, in the great streets, in the by-streets. Look into the country, and they shall say in all the highways, Alas! alas! we are all undone! The lamentation shall be so great as not to be confined within doors, nor kept within the bounds of decency, but it shall be proclaimed in the streets and highways, and shall run wild. The husbandman shall be called from the plough by the calamities of his country to the natural expressions of mourning; and, because those who will come short of the merits of the cause, such as are skilful of lamentation shall be called to artificial mourning, to put accents upon the lamentations of the real mourners with their Ahone, ahone. Even in all vineyards, where there used to be nothing but mirth and pleasure, there shall be general wailing, when a foreign force invades the country, lays all waste, and there is no making any head against it, no weapons left but prayers and tears. 2. That the land of Israel shall be brought to ruin, and the advances of that ruin are the occasion of all this wailing: I will pass through thee, as the destroying angel passed through the land of Egypt to destroy the first-born, but then passed over the houses of the Israelites. God's judgments had often passed by them, but now they shall pass through them, shall run them through.
II. A just and severe reproof to those who made light of these threatenings, and impudently bade defiance to the justice of God and his judgments, v. 18. Woe unto you that desire the day of the Lord, that really wish for times of war and confusion, as some do who have restless spirits, and long for changes, or who choose to fish in troubled waters, hoping to raise their families, as some had done, upon the ruins of their country; but the prophet tells them that this should be so great a desolation that nobody could get by it. Or it is spoken to those who, in their wailings and lamentations for the calamities they were in, wished they might die, and be delivered out of their misery, as Job did, with passion. The prophet shows them the folly of this. Do they know what death is to those who are unprepared for it, and how much more terrible it will be than any thing that can befal them in this life? Or, rather, it is spoken to those who speak jestingly of that day of the Lord which the prophet spoke so seriously of; they desired it, that is, they challenged it; they said, Let him do his worst; let him make speed, and hasten his work, Isa. v. 19. Where is the promise of his coming? 2 Pet. iii. 4. It intimates, 1. That they do not believe it. They say that they wish it would come because they do not believe it will ever come; nor will they believe it unless they see it. 2. That they do not fear it; though they may have some belief of it, yet they had so little consideration of it, and their mind is so intent upon other things, that they are under no apprehension at all of peril from it; instead of having the conscience to dread it, they have the curiosity to desire it. In answer to this, (1.) He shows the folly of those who impudently wished for any of God's judgments, and made a jest of any of the terrors of the Lord: "To what end is it for you that the day of the Lord should come? You will find it both certain and sad; not a thing to be bantered, for it is neither a thing to be questioned whether it will come or no nor a thing to be turned off with a slight when it does come. The day of the Lord is darkness, and not light, v. 18. Shall it not be so? v. 20. Do not your own consciences tell you that it will be so, that it will be very dark, and no brightness in it?" Note, The day of the Lord will be a dark, dismal, gloomy day to all impenitent sinners; the day of judgment will be so; and sometimes the day of their present trouble. And, when God makes a day dark, all the world cannot make it light. (2.) He shows the folly of those who impatiently wished for a change of God's judgment, in hopes that the next would be better and more tolerable. They desire the day of the Lord, in hopes to better themselves (though their hearts and lives be not amended), or, at least, to know the worst. But the prophet tells them that they know not what they ask, v. 19. It is as if a man did flee from a lion and a bear met him, a beast of prey more cruel and ravenous than a lion, or as if a man, to escape all dangers abroad, went into the house for security, and leaned his hand on the wall to rest himself, and there a serpent bit him. Note, Those who are not reformed by the judgments of God will be pursued by them; and, if they escape one, another stands ready to seize them; fear and the pit and snare surround them, Isa. xxiv. 17, 18. It is madness therefore to defy the day of the Lord.
Adam Clarke: Commentary on the Bible - 1831
5:16: They shall call the husbandman to mourning - Because the crops have failed, and the ground has been tilled in vain.
Such as are skillful of lamentation - See the note on Jer 9:17.
Albert Barnes: Notes on the Bible - 1834
5:16: Therefore the Lord, the God of Hosts, the Lord - For the third time in these three last verses Amos again reminds them, by whose authority he speaks, His who had Rev_ealed Himself as "I am," the self-existent God, God by nature and of nature, the Creator and Ruler and Lord of all, visible or invisible, against their false gods, or fictitious substitutes for the true God. Here, over and above those titles, "He is," that is, He alone is, the "God of Hosts, God of all things, in heaven and earth," the heavenly bodies from whose influences the idolaters hoped for good, and the unseen evil beings Isa 24:21, who seduced them, he adds the title, which people most shrink from, "Lord." He who so threatened, was the Same who had absolute power over His creatures, to dispose of them, as He willed. It costs people nothing to own God, as a Creator, the Cause of causes, the Orderer of all things by certain fixed laws. It satisfies certain intellects, so to own Him. What man, a sinner, shrinks from, is that the God is Lord, the absolute disposer and Master of his sinful self.
Wailing in all streets - Literally, "broad places," that is, market-places. "There," where judgments were held, where were the markets, where consequently had been all the manifold oppressions through injustice in judgments and in dealings, and the wailings of the oppressed; "wailing" should come on them.
They shall say in all-the highways - that is, "streets, alas! alas!" our, "woe, woe." It is the word so often used by our Lord; "woe unto you." This is no imagery. Truth has a more awful, sterner, reality than any imagery. The terribleness of the prophecy lies in its truth. When war pressed without on the walls of Samaria, and within was famine and pestilence, woe, woe, woe, must have echoed in every street, for in every street was death and fear of worse. Yet imagine every sound of joy or din or hum of people, or mirth of children, hushed in the streets, and woe, woe, going up from every street of a metropolis, in one unmitigated, unchanging, ever-repeated monotony of grief. Such were the present fruits of sin. Yet what a mere shadow of the inward grief is its outward utterance!
And they shall call the farmer to mourning - To cultivate the fields would then only be to provide food for the enemy. His occupation would be gone. One universal sorrow would give one universal employment. To this, they would call those unskilled, with their deep strong voices; they would, by a public act, "proclaim wailing to those skillful in lamentation." It was, as it were, a dirge over the funeral of their country. As, at funerals, they employed minstrels, both men and women , who, by mournful anthems and the touching plaintiveness of the human voice, should stir up deeper depths of sorrow, so here, over the whole of Israel. And as at the funeral of one respected or beloved, they used exclamations of woe, "ah my brother!" and "ah sister, ah lord, ah his glory," so Jeremiah bids them, "call and make haste and take up a wailing for us, that our eyes may run down with tears: for a voice of wailing is heard out of Zion. How are we spoiled!" Jer 9:17-19. : "In joy, men long to impart their joys to others, and exhort them to joy with them. Our Lord sanctions this, in speaking of the Good Shepherd, who called His friends and neighbors together, "rejoice with Me, for I have found the sheep which I had lost."
Nor is it anything new, that, when we have received any great benefit from God, we call even the inanimate creation to thank and praise God. So did David ofttimes and the three children. So too in sorrow. When anything adverse has befallen us, we invite even senseless things to grieve with us, as though our own tears sufficed not for so great a sorrow." The same feeling makes the rich now clothe those of their household in mourning, which made those of old hire mourners, that all might be in harmony with their grief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:16: the Lord: Amo 5:27, Amo 3:13
Wailing: Amo 8:10; Isa 15:2-5, Isa 15:8, Isa 22:12; Jer 4:31, Jer 9:10, Jer 9:18-20; Joe 1:8, Joe 1:11, Joe 1:14; Mic 1:8, Mic 2:4; Rev 18:10, Rev 18:15, Rev 18:16, Rev 18:19
such: Jer 9:17-19
Carl Friedrich Keil and Franz Delitzsch
5:16
This judgment is announced in Amos 5:16, Amos 5:17. Amos 5:16. "Therefore thus saith Jehovah the God of hosts, the Lord: In all roads lamentation! and in all streets will men say, Alas! alas! and they call the husbandman to mourning, and lamentation to those skilled in lamenting. Amos 5:17. And in all vineyards lamentation, because I go through the midst of thee, saith Jehovah." Lâkhēn (therefore) is not connected with the admonitions in Amos 5:14, Amos 5:15, nor can it point back to the reproaches in Amos 5:7, Amos 5:10-12, since they are too far off: it rather links on to the substance of Amos 5:13, which involves the thought that all admonition to return is fruitless, and the ungodly still persist in their unrighteousness, - a thought which also forms the background of Amos 5:14, Amos 5:15. The meaning of Amos 5:16, Amos 5:17 is, that mourning and lamentation for the dead will fill both city and land. On every hand will there be dead to weep for, because Jehovah will go judging through the land. The roads and streets are not merely those of the capital, although these are primarily to be thought of, but those of all the towns in the kingdom. Mispēd is the death-wail. This is evident from the parallel 'âmar hō hō, saying, Alas, alas! i.e., striking up the death-wail (cf. Jer 22:18). And this death-wail will not be heard in all the streets of the towns only, but the husbandman will also be called from the field to mourn, i.e., to seep for one who has died in his house. The verb קראוּ, they call, belongs to מספּד אל י, they call lamentation to those skilled in mourning: for they call out the word mispēd to the professional mourners; in other words, they send for them to strike up their wailing for the dead. ידעי נהי (those skilled in mourning) are the public wailing women, who were hired when a death occurred to sing mourning songs (compare Jer 9:16; Mt 9:23, and my Bibl. Archologie, ii. p. 105). Even in all the vineyards, the places where rejoicing is generally looked for (Amos 5:11; Is 16:10), the death-wail will be heard. Amos 5:17 mentions the event which occasions the lamentation everywhere. כּי, for (not "if") I go through the midst of thee. These words are easily explained from Ex 12:12, from which Amos has taken them. Jehovah there says to Moses, "I pass through the land of Egypt, and smite all the first-born." And just as the Lord once passed through Egypt, so will He now pass judicially through Israel, and slay the ungodly. For Israel is no longer the nation of the covenant, which He passes over and spares (Amos 7:8; Amos 8:2), but has become an Egypt, which He will pass through as a judge to punish it. This threat is carried out still further in the next two sections, commencing with hōi.
Geneva 1599
5:16 Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the (i) husbandman to mourning, and such as are skilful of lamentation to wailing.
(i) So that people of all types will have reason to lament because of the great plagues.
John Gill
5:16 Therefore the Lord, the God of hosts, the Lord, saith thus,.... The connection of these words is not with those that immediately precede, but with the whole context; seeing neither promises nor threats, exhortations, good advice, and intimations of grace and mercy, had no effect, at least upon the generality of the people, therefore the Lord declared as follows:
wailing shall be in all streets; in all the streets of the towns and cities of Israel, because of the slain and wounded in them:
and they shall say in all the highways, alas! alas! in the several roads throughout the country, as travellers pass on, and persons flee from the enemy; they shall lament the state of the kingdom, and cry Woe, woe, unto it; in what a miserable condition and circumstances it is in:
and they shall call the husbandmen to mourning: who used to be better employed in tilling their land, ploughing, sowing, reaping, and gathering in the fruits of the earth; but now should have no work to do, all being destroyed, either by the hand of God, by blasting, and mildew, and vermin, or by the trampling and forage of the enemy; and so there would be just occasion for mourning:
and such as are skilful of lamentation to wailing; that have got the art of mourning, and were expert in making moans, and using plaintive tones, and who assisted at funerals, and other doleful occasions; and who are made use of to this day in some countries, particularly in Ireland; and were the old Romans, by whom they were called "siticines", "praefici", and "praeficae" and these mourning men and women were also employed among the Jews at such times; see Mt 9:23; in Jer 9:17, the mourning women are called "cunning women"; and so Lucian (h) calls: them , "sophists at lamentations", artists: at them, well skilled therein, such as those are here directed to be called for. Mr. Lively, our countryman, puts both clauses together, and renders them thus, "the husbandmen shall call to mourning and wailing such as are skilful of lamentation"; to assist them therein, because of the loss of the fruits of the earth; and such a version is confirmed by Jarchi, though he paraphrases it to a different sense;
"companies of husbandmen shall meet those that plough in the fields with the voice of mourners that cry in the streets.''
(h) Dialog. .
John Wesley
5:16 Therefore - The prophet foreseeing their obstinacy, proceeds to denounce judgment against them. The husbandman - This sort of men are little used to such ceremonies of mourning, but now such also shall be called upon; leave your toil, betake yourselves to publick mourning.
Robert Jamieson, A. R. Fausset and David Brown
5:16 Therefore--resumed from Amos 5:13. God foresees they will not obey the exhortation (Amos 5:14-15), but will persevere in the unrighteousness stigmatized (Amos 5:7, Amos 5:10, Amos 5:12).
the Lord--JEHOVAH.
the God of hosts, the Lord--an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal.
streets . . . highways--the broad open spaces and the narrow streets common in the East.
call the husbandman to mourning--The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails.
such as are skilful of lamentation--professional mourners hired to lead off the lamentations for the deceased; alluded to in Eccles 12:5; generally women (Jer 9:17-19).
5:175:17: եւ յամենայն ճանապարհս կոծ. քանզի անցի՛ց ընդ մէջ քո՝ ասէ Տէր։
17 մշակը կը կանչուի սուգի ու կոծիեւ ձայնարկու կը դառնայ,բոլոր ճանապարհներին կոծ կը լինի,որովհետեւ ես պիտի անցնեմ քո միջով», - ասում է Տէրը:
17 Եւ ամէն այգիի մէջ ողբ պիտի ըլլայ, Քանզի քու մէջէդ պիտի անցնիմ», կ’ըսէ Տէրը։
եւ յամենայն ճանապարհս`` կոծ, քանզի անցից ընդ մէջ քո, ասէ Տէր:

5:17: եւ յամենայն ճանապարհս կոծ. քանզի անցի՛ց ընդ մէջ քո՝ ասէ Տէր։
17 մշակը կը կանչուի սուգի ու կոծիեւ ձայնարկու կը դառնայ,բոլոր ճանապարհներին կոծ կը լինի,որովհետեւ ես պիտի անցնեմ քո միջով», - ասում է Տէրը:
17 Եւ ամէն այգիի մէջ ողբ պիտի ըլլայ, Քանզի քու մէջէդ պիտի անցնիմ», կ’ըսէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
5:175:17 и во всех виноградниках будет плач, ибо Я пройду среди тебя, говорит Господь.
5:17 καὶ και and; even ἐν εν in πάσαις πας all; every ὁδοῖς οδος way; journey κοπετός κοπετος lamentation διότι διοτι because; that διελεύσομαι διερχομαι pass through; spread διὰ δια through; because of μέσου μεσος in the midst; in the middle σου σου of you; your εἶπεν επω say; speak κύριος κυριος lord; master
5:17 וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole כְּרָמִ֖ים kᵊrāmˌîm כֶּרֶם vineyard מִסְפֵּ֑ד mispˈēḏ מִסְפֵּד wailing כִּֽי־ kˈî- כִּי that אֶעֱבֹ֥ר ʔeʕᵉvˌōr עבר pass בְּ bᵊ בְּ in קִרְבְּךָ֖ qirbᵊḵˌā קֶרֶב interior אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
5:17. et in omnibus vineis erit planctus quia pertransibo in medio tui dicit DominusAnd in all vineyards there shall be wailing: because I will pass through in the midst of thee, saith the Lord.
17. And in all vineyards shall be wailing: for I will pass through the midst of thee, saith the LORD.
5:17. And in all the vineyards there will be wailing. For I will cross through your midst, says the Lord.
5:17. And in all vineyards [shall be] wailing: for I will pass through thee, saith the LORD.
And in all vineyards [shall be] wailing: for I will pass through thee, saith the LORD:

5:17 и во всех виноградниках будет плач, ибо Я пройду среди тебя, говорит Господь.
5:17
καὶ και and; even
ἐν εν in
πάσαις πας all; every
ὁδοῖς οδος way; journey
κοπετός κοπετος lamentation
διότι διοτι because; that
διελεύσομαι διερχομαι pass through; spread
διὰ δια through; because of
μέσου μεσος in the midst; in the middle
σου σου of you; your
εἶπεν επω say; speak
κύριος κυριος lord; master
5:17
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
כְּרָמִ֖ים kᵊrāmˌîm כֶּרֶם vineyard
מִסְפֵּ֑ד mispˈēḏ מִסְפֵּד wailing
כִּֽי־ kˈî- כִּי that
אֶעֱבֹ֥ר ʔeʕᵉvˌōr עבר pass
בְּ bᵊ בְּ in
קִרְבְּךָ֖ qirbᵊḵˌā קֶרֶב interior
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
5:17. et in omnibus vineis erit planctus quia pertransibo in medio tui dicit Dominus
And in all vineyards there shall be wailing: because I will pass through in the midst of thee, saith the Lord.
5:17. And in all the vineyards there will be wailing. For I will cross through your midst, says the Lord.
5:17. And in all vineyards [shall be] wailing: for I will pass through thee, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:17: And in all vineyards shall be wailing - The places where festivity especially used to prevail.
I will pass through thee - As I passed, by the ministry of the destroying angel, through Egypt, not to spare, but to destroy.
Albert Barnes: Notes on the Bible - 1834
5:17: And in all vineyards shall be wailing - All joy should be turned into sorrow. Where aforetime was the vintage-shout in thankfulness for the ingathering, and anticipating gladness to come, there, in the source of their luxury, should be wailing, the forerunner of sorrow to come. it was a vintage, not of wine, but of woe.
For I will pass through thee - In the destruction of the firstborn in Egypt, God did not "pass through" but "passed over" them, and they kept, in memory thereof the feast of the Passover. Now God would no longer "pass over" them and their sins. He says, "I will pass through thee," as He then said, "I will pass through the land of Egypt this night, and will smite all the firstborn of the land of Egypt - and against all the gods of Egypt I will execute judgment" Exo 12:12. As God says by Hosea, "I will not enter the city" Hos 11:9, that is, He would not make His presence felt, or take cognizance, when to take cognizance would be to punish, so here, contrariwise, He says, "I will pass through," taking exact and severe account, in judgment. Jerome further says, "so often as this word is used in Holy Scripture, in the person of God, it denotes punishment, that He would not abide among them, but would pass through and leave them. Surely, it is an image of this, that, when the Jews would have cast our Lord headlong from the brow of the hill whereon their city was built, "He passed through the midst of them Luk 4:30, so that they could not see Him nor know Him, "and so went His way." And this, when He had just told them, that none of the widows of Israel were fed by Elias, or the lepers cleansed by Elisha, save the widow of Sarepta, and Naaman the Syrian. So should their leprosy cleave to them, and the famine of the word of God and of the oil of the Holy Spirit abide among them, while the Gentiles were washed by His laver and fed with the bread of life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:17: in: Isa 16:10, Isa 32:10-12; Jer 48:33; Hos 9:1, Hos 9:2
I will: Exo 12:12, Exo 12:23; Joe 3:17; Nah 1:12, Nah 1:15; Zac 9:8
John Gill
5:17 And in all vineyards shall be wailing,.... The vines being destroyed, and no grapes to be gathered, and put into the press; when there used to be great shoutings, and large expressions of joy, at the gathering in of the vintage, and pressing the grapes; but now there shall be a different tone; see Jer 48:32;
for I will pass through thee, saith the Lord; through their cities, towns, and country, fields and vineyards, and destroy all in his way, as he passed through Egypt when he destroyed their firstborn.
John Wesley
5:17 Vineyards - In these places were usually the greatest joy. Pass through - To punish all every where.
Robert Jamieson, A. R. Fausset and David Brown
5:17 in all vineyards . . . wailing--where usually songs of joy were heard.
pass through thee--taking vengeance (Ex 12:12, Ex 12:23; Nahum 1:12). "Pass over" and "pass by," on the contrary, are used of God's forgiving (Ex 12:23; Mic 7:18; compare Amos 7:8).
5:185:18: Վա՛յ որ ցանկայ աւուրն Տեառն. զի՞ կայ ձեր եւ աւուր Տեառն. եւ նա խաւա՛ր է, եւ ո՛չ լոյս[10514]։ [10514] Ոմանք. Որ ցանկանայ աւուրն Տեառն։
18 Վա՜յ Տիրոջ օրը ցանկացողին.ձեր ինչի՞ն է պէտք Տիրոջ օրը,այն խաւար է եւ ոչ թէ լոյս:
18 Վա՜յ ձեզի, որ Տէրոջը օրուանը կը ցանկաք։Ձեզի ի՞նչ պիտի ըլլայ Տէրոջը օրը։Անիկա խաւար է եւ ո՛չ թէ լոյս։Այնպէս պիտի ըլլաք։
Վա՜յ որ ցանկայ աւուրն Տեառն. զի՞ կայ ձեր եւ աւուր Տեառն, եւ նա խաւար է, եւ ոչ լոյս:

5:18: Վա՛յ որ ցանկայ աւուրն Տեառն. զի՞ կայ ձեր եւ աւուր Տեառն. եւ նա խաւա՛ր է, եւ ո՛չ լոյս[10514]։
[10514] Ոմանք. Որ ցանկանայ աւուրն Տեառն։
18 Վա՜յ Տիրոջ օրը ցանկացողին.ձեր ինչի՞ն է պէտք Տիրոջ օրը,այն խաւար է եւ ոչ թէ լոյս:
18 Վա՜յ ձեզի, որ Տէրոջը օրուանը կը ցանկաք։Ձեզի ի՞նչ պիտի ըլլայ Տէրոջը օրը։Անիկա խաւար է եւ ո՛չ թէ լոյս։Այնպէս պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
5:185:18 Горе желающим дня Господня! для чего вам этот день Господень? он тьма, а не свет,
5:18 οὐαὶ ουαι woe οἱ ο the ἐπιθυμοῦντες επιθυμεω long for; aspire τὴν ο the ἡμέραν ημερα day κυρίου κυριος lord; master ἵνα ινα so; that τί τις.1 who?; what? αὕτη ουτος this; he ὑμῖν υμιν you ἡ ο the ἡμέρα ημερα day τοῦ ο the κυρίου κυριος lord; master καὶ και and; even αὐτή αυτος he; him ἐστιν ειμι be σκότος σκοτος dark καὶ και and; even οὐ ου not φῶς φως light
5:18 הֹ֥וי hˌôy הֹוי alas הַ ha הַ the מִּתְאַוִּ֖ים mmiṯʔawwˌîm אוה wish אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לָמָּה־ lāmmā- לָמָה why זֶּ֥ה zzˌeh זֶה this לָכֶ֛ם lāḵˈem לְ to יֹ֥ום yˌôm יֹום day יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הוּא־ hû- הוּא he חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and לֹא־ lō- לֹא not אֹֽור׃ ʔˈôr אֹור light
5:18. vae desiderantibus diem Domini ad quid eam vobis dies Domini ista tenebrae et non luxWoe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light.
18. Woe unto you that desire the day of the LORD! wherefore would ye have the day of the LORD? it is darkness, and not light.
5:18. Woe to those who desire the day of the Lord. What is it to you? The day of the Lord is this: darkness and not light.
5:18. Woe unto you that desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light.
Woe unto you that desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light:

5:18 Горе желающим дня Господня! для чего вам этот день Господень? он тьма, а не свет,
5:18
οὐαὶ ουαι woe
οἱ ο the
ἐπιθυμοῦντες επιθυμεω long for; aspire
τὴν ο the
ἡμέραν ημερα day
κυρίου κυριος lord; master
ἵνα ινα so; that
τί τις.1 who?; what?
αὕτη ουτος this; he
ὑμῖν υμιν you
ο the
ἡμέρα ημερα day
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
αὐτή αυτος he; him
ἐστιν ειμι be
σκότος σκοτος dark
καὶ και and; even
οὐ ου not
φῶς φως light
5:18
הֹ֥וי hˌôy הֹוי alas
הַ ha הַ the
מִּתְאַוִּ֖ים mmiṯʔawwˌîm אוה wish
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לָמָּה־ lāmmā- לָמָה why
זֶּ֥ה zzˌeh זֶה this
לָכֶ֛ם lāḵˈem לְ to
יֹ֥ום yˌôm יֹום day
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הוּא־ hû- הוּא he
חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֹֽור׃ ʔˈôr אֹור light
5:18. vae desiderantibus diem Domini ad quid eam vobis dies Domini ista tenebrae et non lux
Woe to them that desire the day of the Lord: to what end is it for you? the day of the Lord is darkness, and not light.
5:18. Woe to those who desire the day of the Lord. What is it to you? The day of the Lord is this: darkness and not light.
5:18. Woe unto you that desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
18-20. Как видно из ст. 18-го, современники Амоса не только не боялись дня суда Божия, но, наоборот, с нетерпением его ожидали, надеясь, что для них, как для принадлежащих к народу избранному, день суда будет днем особенного благополучия. Пророк paзрушает эти ложные надежды. По его изображению, день суда будет днем смертельных опасностей, так что если бы кто спасся от одной опасности, то попал бы в другую, а избавившись, от этой подвергся бы новой.
Adam Clarke: Commentary on the Bible - 1831
5:18: Wo unto you that desire the day of the Lord - The prophet had often denounced the coming of God's day, that is, of a time of judgment; and the unbelievers had said, "Let his day come, that we may see it." Now the prophet tells them that that day would be to them darkness - calamity, and not light - not prosperity.
Albert Barnes: Notes on the Bible - 1834
5:18: Woe unto you that desire - for yourselves.
The Day of the Lord - There were "mockers in those days" Pe2 3:3-4; Jde 1:18, as there are now, and as there shall be in the last. And as the "scoffers in the last days" Pe2 3:3-4; Jde 1:18 shall say, "Where is the promise of His coming?" so these said, "let Him make speed and hasten His work, that we way see it, and let the council of the Holy One of Israel draw nigh and come, that we may know it" Isa 5:19. Jeremiah complained; "they say unto me, where is the word of the Lord? let it come now!" Jer 17:15. And God says to Ezekiel, "Son of man, what is that proverb that ye have in the land of Israel, saying, the days are prolonged, and every vision faileth? The vision that he seeth is for many days, and he prophesieth of the times far off" Eze 12:22, Eze 12:27. "They would shew their courage and strength of mind, by longing for the Day of the Lord, which the prophets foretold, in which God was to shew forth His power on the disobedient."
Lap.: "Let it come, what these prophets threaten until they are hoarse, let it come, let it come. It is ever held out to us, and never comes. We do not believe that it will come at all, or if it do come, it will not be so dreadful after all; it will go as it came." It may be, however, that they who scoffed at Amos, cloked their unbelief under the form of desiring the good days, which God had promised by Joel afterward. Jerome: "There is not," they would say, "so much of evil in the captivity, as there is of good in what the Lord has promised afterward." Amos meets the hypocrisy or the scoff, by the appeal to their consciences, "to what end is it to you?" They had nothing in common with it or with God. Whatever it had of good, was not for such as them. "The Day of the Lord is darkness, and not light." Like the pillar of the cloud between Israel and the Egyptians, which betokened God's presence, every day in which He shows forth His presence, is a day of light and darkness to those of different characters.
The prophets foretold both, but not to all. These scoffers either denied the Coming of that day altogether, or denied its terrors. Either way, they disbelieved God, and, disbelieving Him, would have no share in His promises. To them, the Day of the Lord would be unmixed darkness, distress, desolation, destruction, without one ray of gladness. The tempers of people, their belief or disbelief, are the same, as to the Great Day of the Lord, the Day of Judgment. It is all one, whether people deny it altogether or deny its terrors. In either case, they deny it, such as God has ordained it. The words of Amos condemn them too. "The Day of the Lord" had already become the name for every day of judgment, leading on to the Last Day. The principle of all God's judgments is one and the same. One and the same are the characters of those who are to be judged. In one and the same way, is each judgment looked forward to, neglected, prepared for, believed, disbelieved. In one and the same way, our Lord has taught us, will the Great Day come, as the judgments of the flood or upon Sodom, and will find people prepared or unprepared, as they were then. Words then, which describe the character of any day of Judgment, do, according to the Mind of God the Holy Spirit, describe all, and the last also. Of this too, and that chiefly, because it is the greatest, are the words spoken, "Woe unto you, who desire," amiss or rashly or scornfully or in misbelief, "the Day of the Lord, to what end is it for you? The Day of the Lord is darkness and not light."
Rup.: "This sounds a strange woe. It had not seemed strange, had he said, 'Woe to you, who fear not the Day of the Lord.' For, 'not to fear,' belongs to bad, ungodly people. But the good may desire it, so that the Apostle says, 'I desire to depart and to be with Christ' Phi 1:23. Yet even their desire is not without a sort of fear. For 'who can say, I have made my heart clean?' Pro 20:9. Yet that is the fear, not of slaves, but of sons; 'nor hath it torment,' Jo1 4:18, for it hath 'strong consolation through hope' Heb 6:18; Rom 5:2. When then he says, 'Woe unto you that desire the Day of the Lord,' he rebuketh their boldness, 'who trust in themselves, that they are righteous' Luk 18:9." "At one and the same time," says Jerome, "the confidence of the proud is shaken off, who, in order to appear righteous before people, are accustomed to long for the Day of Judgment and to say, 'Would that the Lord would come, would that we might be dissolved and be with Christ,' imitating the Pharisee, who spake in the Gospel, "God, I thank Thee, that I am not as other men are" Luk 18:11-12.
For the very fact, that they "desire," and do not fear, "the Day of the Lord," shows, that they are worthy of punishment, since no man is without sin Ch2 6:36, and the "stars are not pure in His sight" Job 25:5. And He "concluded all under sin, that he might have mercy upon all" Gal 3:22; Rom 11:32. Since, then, no one can judge concerning the Judgment of God, and we are to "give account of every idle word" Mat 12:36, and Job "offered sacrifices" Job 1:5 daily for his sons, lest they should have thought something perversely against the Lord, what rashness it is, to long to reign alone! Co1 4:8. In troubles and distresses we are accustomed to say, 'would that we might depart out of the body and be freed from the miseries of this world,' not knowing that, while we are in this flesh, we have place for repentance; but if we depart, we shall hear that of the prophet, "in hell who will give Thee thanks?" Psa 6:5. That is "the sorrow of this world" Co2 7:10, which worketh "death," wherewith the Apostle would not have him sorrow who had sinned with his father's wife; the sorrow whereby the wretched Judas too perished, who, "swallowed up with overmuch sorrow" Co2 2:7, joined murder Mat 27:3-5 to his betrayal, a murder the worst of murders, so that where he thought to find a remedy, and that death by hanging was the end of ills, there he found the lion and the bear, and the serpent, under which names I think that different punishments are intended, or else the devil himself, who is rightly called a lion or bear or serpent."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:18: desire: Isa 5:19, Isa 28:15-22; Jer 17:15; Eze 12:22, Eze 12:27; Mal 3:1, Mal 3:2; Pe2 3:4
the day of the Lord is: Isa 5:30, Isa 9:19, Isa 24:11, Isa 24:12; Jer 30:7; Joe 1:15, Joe 2:1, Joe 2:2, Joe 2:10, Joe 2:31; Zep 1:14, Zep 1:15; Mal 4:1; Pe2 3:10
Carl Friedrich Keil and Franz Delitzsch
5:18
The first turn. - Amos 5:18. "Woe to those who desire the day of Jehovah! What good is the day of Jehovah to you? It is darkness, and not light. Amos 5:19. As if a man fleeth before the lion, and the bear meets him; and he comes into the house, and rests his hand upon the wall, and the snake bites him. Amos 5:20. Alas! is not the day of Jehovah darkness, and not light; and gloom, and no brightness in it?" As the Israelites rested their hope of deliverance from every kind of hostile oppression upon their outward connection with the covenant nation (Amos 5:14); many wished the day to come, on which Jehovah would judge all the heathen, and redeem Israel out of all distress, and exalt it to might and dominion above all nations, and bless it with honour and glory, applying the prophecy of Joel in ch. 3 without the least reserve to Israel as the nation of Jehovah, and without considering that, according to Joel 2:32, those only would be saved on the day of Jehovah who called upon the name of the Lord, and were called by the Lord, i.e., were acknowledged by the Lord as His own. These infatuated hopes, which confirmed the nation in the security of its life of sin, are met by Amos with an exclamation of woe upon those who long for the day of Jehovah to come, and with the declaration explanatory of the woe, that that day is darkness and not light, and will bring them nothing but harm and destruction, and not prosperity and salvation. He explains this in Amos 5:19 by a figure taken from life. To those who wish the day of Jehovah to come, the same thing will happen as to a man who, when fleeing from a lion, meets a bear, etc. The meaning is perfectly clear: whoever would escape one danger, falls into a second; and whoever escapes this, falls into a third, and perishes therein. The serpent's bite in the hand is fatal. "In that day every place is full of danger and death; neither in-doors nor out-of-doors is any one safe: for out-of-doors lions and bears prowl about, and in-doors snakes lie hidden, even in the holes of the walls" (C. a. Lap.). After this figurative indication of the sufferings and calamities which the day of the Lord will bring, Amos once more repeats in v. 20, in a still more emphatic manner (הלא, nonne = assuredly), that it will be no day of salvation, sc. to those who seek evil and not good, and trample justice and righteousness under foot (Amos 5:14, Amos 5:15).
Geneva 1599
5:18 Woe unto you that (k) desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light.
(k) He speaks in this way because the wicked and hypocrites said they were content to endure God's judgments, whereas the godly tremble and fear; (Jer 30:7; Joel 2:2, Joel 2:11), (Zeph 1:15).
John Gill
5:18 Woe unto you that desire the day of the Lord,.... Either the day of Christ's coming in the flesh, as Cocceius interprets it; and which was desired by the people of Israel, not on account of spiritual and eternal salvation, but that they might be delivered by him from outward troubles and enemies, and enjoy temporal felicity; they had a notion of him as a temporal Saviour and Redeemer, in whose days they should possess much outward happiness, and therefore desired his coming; see Mal 3:1; or else the day of the Lord's judgments upon them, spoken of by the prophet, and which they were threatened with, but did not believe it would ever come; and therefore in a scoffing jeering manner, expressed their desire of it, to show their disbelief of it, and that they were in no pain or fear about it, like those in Is 5:19;
to what end is it for you? why do you desire it? what benefit do you expect to get by it?
the day of the Lord is darkness, and not light; it will bring on affliction, calamities, miseries, and distress, which are often in Scripture expressed by "darkness", and not prosperity and happiness, which are sometimes signified by "light"; see Is 5:30; and even the day of the coming of Christ were to the unbelieving Jews darkness, and not light; they were blinded in it, and given up to judicial blindness and darkness; they hating and rejecting the light of Christ, and his Gospel, and which issued in great calamities, in the utter ruin and destruction of that people, Jn 3:19.
John Wesley
5:18 That desire - Scoffingly, not believing any such day would come. To what end - What do you think to get by it? Is darkness - All adversity, black and doleful. Not light - No joy, or comfort an it.
Robert Jamieson, A. R. Fausset and David Brown
5:18 Woe unto you who do not scruple to say in irony, "We desire that the day of the Lord would come," that is, "Woe to you who treat it as if it were a mere dream of the prophets" (Is 5:19; Jer 17:15; Ezek 12:22).
to what end is it for you!--Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy.
5:195:19: Զոր օրինակ թէ փախիցէ մարդ յերեսաց առիւծու, եւ պատահեսցէ նմա արջ, եւ փախնուցու ՚ի տուն՝ եւ յեցուսցէ զձեռս իւր յորմն, եւ հարկանիցէ զնա օձ.
19 Որպէս թէ մի մարդ փախչի առիւծից,մի արջ պատահի նրան, նա տուն փախչի,ձեռքը պատին յենի եւ օձը խայթի նրան:
19 Որպէս թէ մարդ մը առիւծին երեսէն փախչի Ու արջ մը անոր հանդիպի, Կամ տունը մտնէ ու ձեռքը պատին կռթնցնէ Ու օձը զայն խայթէ։
Զոր օրինակ թէ փախիցէ մարդ յերեսաց առիւծու, եւ պատահեսցէ նմա արջ, եւ փախնուցու ի տուն, եւ յեցուսցէ զձեռս իւր յորմն, եւ հարկանիցէ զնա օձ:

5:19: Զոր օրինակ թէ փախիցէ մարդ յերեսաց առիւծու, եւ պատահեսցէ նմա արջ, եւ փախնուցու ՚ի տուն՝ եւ յեցուսցէ զձեռս իւր յորմն, եւ հարկանիցէ զնա օձ.
19 Որպէս թէ մի մարդ փախչի առիւծից,մի արջ պատահի նրան, նա տուն փախչի,ձեռքը պատին յենի եւ օձը խայթի նրան:
19 Որպէս թէ մարդ մը առիւծին երեսէն փախչի Ու արջ մը անոր հանդիպի, Կամ տունը մտնէ ու ձեռքը պատին կռթնցնէ Ու օձը զայն խայթէ։
zohrab-1805▾ eastern-1994▾ western am▾
5:195:19 то же, как если бы кто убежал от льва, и попался бы ему навстречу медведь, или если бы пришел домой и оперся рукою о стену, и змея ужалила бы его.
5:19 ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once φύγῃ φευγω flee ἄνθρωπος ανθρωπος person; human ἐκ εκ from; out of προσώπου προσωπον face; ahead of τοῦ ο the λέοντος λεων lion καὶ και and; even ἐμπέσῃ εμπιπτω fall in αὐτῷ αυτος he; him ἡ ο the ἄρκος αρκτος bear καὶ και and; even εἰσπηδήσῃ εισπηδαω hurdle; burst in εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even ἀπερείσηται απερειδω the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the τοῖχον τοιχος wall καὶ και and; even δάκῃ δακνω bite αὐτὸν αυτος he; him ὁ ο the ὄφις οφις serpent
5:19 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָנ֥וּס yānˌûs נוס flee אִישׁ֙ ʔîš אִישׁ man מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הָ hā הַ the אֲרִ֔י ʔᵃrˈî אֲרִי lion וּ û וְ and פְגָעֹ֖ו fᵊḡāʕˌô פגע meet הַ ha הַ the דֹּ֑ב ddˈōv דֹּב bear וּ û וְ and בָ֣א vˈā בוא come הַ ha הַ the בַּ֔יִת bbˈayiṯ בַּיִת house וְ wᵊ וְ and סָמַ֤ךְ sāmˈaḵ סמך support יָדֹו֙ yāḏˌô יָד hand עַל־ ʕal- עַל upon הַ ha הַ the קִּ֔יר qqˈîr קִיר wall וּ û וְ and נְשָׁכֹ֖ו nᵊšāḵˌô נשׁך bite הַ ha הַ the נָּחָֽשׁ׃ nnāḥˈāš נָחָשׁ serpent
5:19. quomodo si fugiat vir a facie leonis et occurrat ei ursus et ingrediatur domum et innitatur manu sua super parietem et mordeat eum coluberAs if a man should flee from the face of a lion, and a bear should meet him: or enter into the house, and lean with his hand upon the wall, and a serpent should bite him.
19. As if a man did flee from a lion, and a bear met him; or went into the house and leaned his hand on the wall, and a serpent bit him.
5:19. It is as if a man flees from the face of a lion, only to have a bear meet him; or, he enters a house and leans with his hand against the wall, only to have a snake bite him.
5:19. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him:

5:19 то же, как если бы кто убежал от льва, и попался бы ему навстречу медведь, или если бы пришел домой и оперся рукою о стену, и змея ужалила бы его.
5:19
ὃν ος who; what
τρόπον τροπος manner; by means
ὅταν οταν when; once
φύγῃ φευγω flee
ἄνθρωπος ανθρωπος person; human
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
τοῦ ο the
λέοντος λεων lion
καὶ και and; even
ἐμπέσῃ εμπιπτω fall in
αὐτῷ αυτος he; him
ο the
ἄρκος αρκτος bear
καὶ και and; even
εἰσπηδήσῃ εισπηδαω hurdle; burst in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπερείσηται απερειδω the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
τοῖχον τοιχος wall
καὶ και and; even
δάκῃ δακνω bite
αὐτὸν αυτος he; him
ο the
ὄφις οφις serpent
5:19
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָנ֥וּס yānˌûs נוס flee
אִישׁ֙ ʔîš אִישׁ man
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הָ הַ the
אֲרִ֔י ʔᵃrˈî אֲרִי lion
וּ û וְ and
פְגָעֹ֖ו fᵊḡāʕˌô פגע meet
הַ ha הַ the
דֹּ֑ב ddˈōv דֹּב bear
וּ û וְ and
בָ֣א vˈā בוא come
הַ ha הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
וְ wᵊ וְ and
סָמַ֤ךְ sāmˈaḵ סמך support
יָדֹו֙ yāḏˌô יָד hand
עַל־ ʕal- עַל upon
הַ ha הַ the
קִּ֔יר qqˈîr קִיר wall
וּ û וְ and
נְשָׁכֹ֖ו nᵊšāḵˌô נשׁך bite
הַ ha הַ the
נָּחָֽשׁ׃ nnāḥˈāš נָחָשׁ serpent
5:19. quomodo si fugiat vir a facie leonis et occurrat ei ursus et ingrediatur domum et innitatur manu sua super parietem et mordeat eum coluber
As if a man should flee from the face of a lion, and a bear should meet him: or enter into the house, and lean with his hand upon the wall, and a serpent should bite him.
5:19. It is as if a man flees from the face of a lion, only to have a bear meet him; or, he enters a house and leans with his hand against the wall, only to have a snake bite him.
5:19. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.
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Adam Clarke: Commentary on the Bible - 1831
5:19: As if a man did flee from a lion, and a bear met him - They shall go from one evil to another. He who escapes from the lion's mouth shall fall into the bear's paws: -
Incidit in Scyllam, cupiens vitare Charybdim.
The Israelites, under their king Menahem, wishing to avoid a civil war, called in Pul, king of Assyria, to help them. This led to a series of evils inflicted by the Syrian and Assyrian kings, till at last Israel was ravaged by Shalmaneser, and carried into captivity. Thus, in avoiding one evil they fell into another still more grievous.
Leaned his hands on a wall, and a serpent bit him - Snakes and venomous animals are fond of taking up their lodging in walls of houses, where they can either find or make holes; and it is dangerous to sit near them or lean against them. In the East Indies they keep the faithful mongose, a species of ichneumon, in their houses, for the purpose of destroying the snakes that infest them.
Albert Barnes: Notes on the Bible - 1834
5:19: As if a man, did flee from a lion - The Day of the Lord is a day of terror on every side. Before and behind, without and within, abroad under the roof of heaven, or under the shelter of his own, everywhere is terror and death. The Syrian bear is said to have been more fierce and savage than the lion. For its fierceness and voracity Dan 7:5, God made it, in Daniel's vision, a symbol of the empire of the Medes. From both lion and bear there might be escape by flight. When the man had "leaned his hand" trustfully "on the wall" of his own house, "and the serpent bit him," there was no escape. He had fled from death to death, from peril to destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:19: As if: They should go from one evil to another. Amo 9:1, Amo 9:2; Kg1 20:29, Kg1 20:30; Job 20:24, Job 20:25; Isa 24:17, Isa 24:18; Jer 15:2, Jer 15:3; Jer 48:43, Jer 48:44; Act 28:4
John Gill
5:19 As if a man did flee from a lion, and a bear met him,.... That is, should the day of the Lord come as they desired, they would not be the better for it; it would be only going from one trouble to another, like escaping Scylla, and falling into Charybdis: or as if a man, upon the sight of a lion, and at his yell, should take to his heels, and flee "from the face" of him, as the phrase is (i), and a bear, a less generous, and more cruel and voracious creature, especially when: bereaved of its whelps, should meet him, and seize him: or should: he get clear of them both,
or went into the house, and leaned his hand on the wall, and a serpent bit him; should he get into a house, and so escape the lion and the bear, and lean upon the wall of the house to support and ease him, being out of breath in running from these creatures; yet a serpent lurking in the wall of an old house bites him, and the venom and poison of it issues in his death; so he gains nothing by fleeing from the lion, or escaping the bear. These proverbial expressions signify that the Israelites would be no gainers by the day of the Lord, but rather fall into greater evils, and more distressing calamities. Some Jewish writers interpret the lion and the bear of Laban and Esau; the lion (they say (k)) is Laban, who pursued after Jacob to take away his life; the bear is Esau, who stood in the way to kill all that came, the mother with the children; but are much better interpreted of the Chaldeans, Persians, and Grecians, by Jerom; whose words are,
"fleeing from the face of Nebuchadnezzar the lion, ye will be met by Ahasuerus, under whom, was the history of Esther; or the empire of the Assyrians and Chaldeans being destroyed, the Medes and Persians shall arise; and when upon the reign of Cyrus ye shall have returned, and at the command of, Darius shall have begun to build the house of the Lord, and have confidence in the temple, so as to rest in it, lean your weary hands on its walls; then shall come Alexander king of the Macedonians, or Antiochus, surnamed Epiphanes, who shall abide in the temple, and bite likes serpent, not without in Babylon, and in Susa, but within the borders of the holy land; by which it appears that the day ye desire is not a day of light and joy, but of darkness and sorrow.''
The interpretation is pretty and ingenious enough, since the characters of the lion, bear, and serpent, agree with the respective persons and people mentioned; Nebuchadnezzar is often compared to a lion, Jer 4:7; and the Babylonian and Chaldean monarchy is represented by one in Dan 7:4; and the Persian monarchy by a bear, Dan 7:5; to which the Persians are compared, the Jews say (l), because they eat and drink like a bear, are as fat as bears, and hairy like them, and as restless as they; and so the Persians were noted for their luxury and lust, as well as their cruelty; and, wearing long hair, are called hairy persons in the Delphic oracle, which Herodotus (m) interprets of them; See Gill on Dan 7:5; and Antiochus may not unfitly be compared to a serpent; see See Gill on Dan 8:23; See Gill on Dan 8:24; See Gill on Dan 8:25; See Gill on Dan 11:23; but what is to be objected to this sense is, that the words are spoken to the ten tribes, or Israel, who were carried captive by the Assyrians; and not the two tribes, or the Jews, who fell into the hands, first of the Chaldeans, then the Persians, and then the Grecians, particularly into the hands of Antiochus; see Dan 7:4.
(i) "a facie", V. L. Pagninus; "a faciebus", Montanus; "a conspectu", Mercerus. (k) Pirke Eliezer, c. 37. fol. 41. 1. (l) T. Bab. Kiddushin, fol. 72. 1. & Avoda Zara, fol. 2. 2. (m) Erato, sive l. 6. c. 19. Vid. Calliope, sive l. 9. c. 81.
John Wesley
5:19 And a bear - You may escape one, but shall fall in another calamity. Into the house - At home you may hope for safety, but there other kind of mischief shall meet you.
Robert Jamieson, A. R. Fausset and David Brown
5:19 As if a man did flee . . . a lion, and a bear met him--Trying to escape one calamity, he falls into another. This perhaps implies that in Amos 5:18 their ironical desire for the day of the Lord was as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true: for we have served God (that is, the golden calves). So do hypocrites flatter themselves as to death and judgment, as if these would be a relief from existing ills of life. The lion may from generosity spare the prostrate, but the bear spares none (compare Job 20:24; Is 24:18).
leaned . . . on the wall--on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them.
5:205:20: ո՞չ ապաքէն խաւա՛ր է օր Տեառն՝ եւ ո՛չ լոյս. աղջամղջին՝ եւ ո՛չ գոյ ՚ի նմա ճաճանչ։
20 Չէ՞ որ խաւար է Տիրոջ օրը եւ ոչ լուսաւոր,աղջամղջային է, եւ լոյսի ճաճանչ չկայ նրա մէջ:
20 Ահա Տէրոջը օրը խաւար է եւ ո՛չ թէ՝ լոյս։Անոր մէջ մառախուղ կայ եւ ո՛չ թէ՝ պայծառութիւն։
ո՞չ ապաքէն խաւար է օր Տեառն, եւ ոչ լոյս, աղջամղջին, եւ ոչ գոյ ի նմա ճաճանչ:

5:20: ո՞չ ապաքէն խաւա՛ր է օր Տեառն՝ եւ ո՛չ լոյս. աղջամղջին՝ եւ ո՛չ գոյ ՚ի նմա ճաճանչ։
20 Չէ՞ որ խաւար է Տիրոջ օրը եւ ոչ լուսաւոր,աղջամղջային է, եւ լոյսի ճաճանչ չկայ նրա մէջ:
20 Ահա Տէրոջը օրը խաւար է եւ ո՛չ թէ՝ լոյս։Անոր մէջ մառախուղ կայ եւ ո՛չ թէ՝ պայծառութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
5:205:20 Разве день Господень не мрак, а свет? он тьма, и нет в нем сияния.
5:20 οὐχὶ ουχι not; not actually σκότος σκοτος dark ἡ ο the ἡμέρα ημερα day τοῦ ο the κυρίου κυριος lord; master καὶ και and; even οὐ ου not φῶς φως light καὶ και and; even γνόφος γνοφος gloom οὐκ ου not ἔχων εχω have; hold φέγγος φεγγος brilliance αὐτῇ αυτος he; him
5:20 הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not חֹ֛שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יֹ֥ום yˌôm יֹום day יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹא־ lō- לֹא not אֹ֑ור ʔˈôr אֹור light וְ wᵊ וְ and אָפֵ֖ל ʔāfˌēl אָפֵל darkness וְ wᵊ וְ and לֹא־ lō- לֹא not נֹ֥גַֽהּ nˌōḡˈah נֹגַהּ brightness לֹֽו׃ lˈô לְ to
5:20. numquid non tenebrae dies Domini et non lux et caligo et non splendor in eaShall not the day of the Lord be darkness, and not light: and obscurity, and no brightness in it?
20. Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?
5:20. Will not the day of the Lord be darkness and not light, and gloom with no brightness in it?
5:20. [Shall] not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it?
not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it:

5:20 Разве день Господень не мрак, а свет? он тьма, и нет в нем сияния.
5:20
οὐχὶ ουχι not; not actually
σκότος σκοτος dark
ο the
ἡμέρα ημερα day
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
οὐ ου not
φῶς φως light
καὶ και and; even
γνόφος γνοφος gloom
οὐκ ου not
ἔχων εχω have; hold
φέγγος φεγγος brilliance
αὐτῇ αυτος he; him
5:20
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
חֹ֛שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יֹ֥ום yˌôm יֹום day
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אֹ֑ור ʔˈôr אֹור light
וְ wᵊ וְ and
אָפֵ֖ל ʔāfˌēl אָפֵל darkness
וְ wᵊ וְ and
לֹא־ lō- לֹא not
נֹ֥גַֽהּ nˌōḡˈah נֹגַהּ brightness
לֹֽו׃ lˈô לְ to
5:20. numquid non tenebrae dies Domini et non lux et caligo et non splendor in ea
Shall not the day of the Lord be darkness, and not light: and obscurity, and no brightness in it?
5:20. Will not the day of the Lord be darkness and not light, and gloom with no brightness in it?
5:20. [Shall] not the day of the LORD [be] darkness, and not light? even very dark, and no brightness in it?
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jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
5:20: Shall not the Day of the Lord be darkness? - He had described that Day as a day of inevitable destruction, such its man's own conscience and guilty fears anticipate, and then appeals to their own consciences, "is it not so, as I have said?" People's consciences are truer than their intellect. However, they may employ the subtlety of their intellect to dull their conscience, they feel, in their heart of hearts, that there is a Judge, that guilt is punished, that they are guilty. The soul is a witness to its own deathlessness, its own accountableness, its own punishableness . Intellect carries the question out of itself into the region of surmising and disputings. Conscience is compelled to receive it back into its own court, and to give the sentence, which it would fain withhold. Like the god of the pagan fable, who changed himself into all sorts of forms, but when he was still held fast, gave at the last, the true answer, conscience shrinks back, twists, writhes, evades, turns away, but, in the end, it will answer truly, when it must. The prophet then, turns quick round upon the conscience, and says, "tell me, for you know."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:20: darkness: Job 3:4-6, Job 10:21, Job 10:22; Isa 13:10; Eze 34:12; Nah 1:8; Mat 22:13; Jde 1:13; Rev 16:10
John Gill
5:20 Shall not the day of the Lord be darkness, and not light?.... The design of such a question is strongly to affirm, that, in this day of the Lord spoken of, there should be nothing but misery and distress, and no prosperity and happiness, at least to the wicked Israelites, or the unbelieving Jews:
even very dark, and no brightness in it? signifying that there should be no deliverance, nor the least glimmering view or hope of it; that the calamity should be so very great, and the destruction so entire, that there should be no mixture of mercy, nor the least appearance of relief.
5:215:21: Ատեցի՛ մերժեցի՛ զտօնս ձեր, եւ ՚ի տարեկանս ձեր ո՛չ հոտոտեցայց։
21 «Ատեցի, մերժեցի ձեր տօներըեւ ձեր տարեկան հաւաքների հոտը չեմ շնչի.
21 Ձեր տօները կ’ատեմ ու կը մերժեմ, Ձեր հանդիսաւոր ժողովներէն հաճոյք պիտի չառնեմ։
Ատեցի, մերժեցի զտօնս ձեր, եւ ի տարեկանս ձեր ոչ հոտոտեցայց:

5:21: Ատեցի՛ մերժեցի՛ զտօնս ձեր, եւ ՚ի տարեկանս ձեր ո՛չ հոտոտեցայց։
21 «Ատեցի, մերժեցի ձեր տօներըեւ ձեր տարեկան հաւաքների հոտը չեմ շնչի.
21 Ձեր տօները կ’ատեմ ու կը մերժեմ, Ձեր հանդիսաւոր ժողովներէն հաճոյք պիտի չառնեմ։
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5:215:21 Ненавижу, отвергаю праздники ваши и не обоняю жертв во время торжественных собраний ваших.
5:21 μεμίσηκα μισεω hate ἀπῶσμαι απωθεω thrust away; reject ἑορτὰς εορτη festival; feast ὑμῶν υμων your καὶ και and; even οὐ ου not μὴ μη not ὀσφρανθῶ οσφραινομαι in ταῖς ο the πανηγύρεσιν πανηγυρις party ὑμῶν υμων your
5:21 שָׂנֵ֥אתִי śānˌēṯî שׂנא hate מָאַ֖סְתִּי māʔˌastî מאס retract חַגֵּיכֶ֑ם ḥaggêḵˈem חַג festival וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָרִ֖יחַ ʔārˌîₐḥ רוח be spacious בְּ bᵊ בְּ in עַצְּרֹֽתֵיכֶֽם׃ ʕaṣṣᵊrˈōṯêḵˈem עֲצֶרֶת assembly
5:21. odi et proieci festivitates vestras et non capiam odorem coetuum vestrorumI hate, and have rejected your festivities: and I will not receive the odour of your assemblies.
21. I hate, I despise your feasts, and I will take no delight in your solemn assemblies.
5:21. I hate and have rejected your feasts; and I will not accept the odor from your gatherings.
5:21. I hate, I despise your feast days, and I will not smell in your solemn assemblies.
I hate, I despise your feast days, and I will not smell in your solemn assemblies:

5:21 Ненавижу, отвергаю праздники ваши и не обоняю жертв во время торжественных собраний ваших.
5:21
μεμίσηκα μισεω hate
ἀπῶσμαι απωθεω thrust away; reject
ἑορτὰς εορτη festival; feast
ὑμῶν υμων your
καὶ και and; even
οὐ ου not
μὴ μη not
ὀσφρανθῶ οσφραινομαι in
ταῖς ο the
πανηγύρεσιν πανηγυρις party
ὑμῶν υμων your
5:21
שָׂנֵ֥אתִי śānˌēṯî שׂנא hate
מָאַ֖סְתִּי māʔˌastî מאס retract
חַגֵּיכֶ֑ם ḥaggêḵˈem חַג festival
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָרִ֖יחַ ʔārˌîₐḥ רוח be spacious
בְּ bᵊ בְּ in
עַצְּרֹֽתֵיכֶֽם׃ ʕaṣṣᵊrˈōṯêḵˈem עֲצֶרֶת assembly
5:21. odi et proieci festivitates vestras et non capiam odorem coetuum vestrorum
I hate, and have rejected your festivities: and I will not receive the odour of your assemblies.
5:21. I hate and have rejected your feasts; and I will not accept the odor from your gatherings.
5:21. I hate, I despise your feast days, and I will not smell in your solemn assemblies.
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jfb▾ jw▾ jg▾ 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
21-23. Ложные надежда Израиля и упорство его опиралось на убеждение, что своими жертвами, исполнением обрядов он угождает Богу. Пророк раскрывает ошибочность такого убеждения и показывает недостаточность одного внешнего служения Богу, во время торжественных собраний ваших, слав. "в сонмех ваших"; евр. beazzerotheichem может быть понимаемо и в смысле праздничных собраний вообще (2: Пар VII:9), и как название заключительных собраний в последний день великих праздников (Втор XVI:8; Лев XXIII:36; Чис ХХIX:35).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 I hate, I despise your feast days, and I will not smell in your solemn assemblies. 22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. 23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols. 24 But let judgment run down as waters, and righteousness as a mighty stream. 25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel? 26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves. 27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
The scope of these verses is to show how little God valued their shows of devotion, nay, how much he detested them, while they went on in their sins. Observe,
I. How unpleasing, nay, how displeasing, their hypocritical services were to God. They had their feast-days at Bethel, in imitation of those at Jerusalem, in which they pretended to rejoice before God. They had their solemn assemblies for religious worship, in which they put on the gravity of those who come before God as his people come, and sit before him as his people sit. They offered to God burnt-offerings, to the honour of God, together with the meat-offerings which by the law were to be offered with them; they offered the peace-offerings, to implore the favour of God, and they offered them of the fat beasts that they had, v. 21, 22. In imitation likewise of the temple-music, they had the noise of their songs and the melody of their viols (v. 23), vocal and instrumental music, with which they praised God. With these services they hoped to make God amends for the sins they had committed, and to obtain leave to go on in sin; and therefore they were so far from being acceptable to God that they were abominable. He hated, he despised, their feast-days, not only despised them as no valuable services done to him, but hated them as an affront and provocation to him, as we hate to see men dissemble with us, pretend a respect for us when really they have none. Nothing more hateful, more despicable, than hypocrisy. He that blesseth his friend with a loud voice, it shall be counted a curse, when it appears that his heart is not with him. God will not smell in their solemn assemblies, for there is nothing in them that is grateful to him, but a great deal that is offensive. Their sacrifices are not to him of a sweet smelling savour, as Noah's was, Gen. viii. 21. He will not accept them; he will not regard them, will not take any notice of them; he will not hear the melody of their viols; for, when sin is a jar in the harmony, it grates in his ears: "Take it away," says God, "I cannot bear it." Now this intimates, 1. That sacrifice itself is of small account with God in comparison with moral duties; to love God and our neighbour is better than all burnt offering and sacrifice. 2. That the sacrifice of the wicked is really an abomination to him, Prov. xv. 8. Dissembled piety is double iniquity, and so it will be found when, if any place in hell be hotter than another, that will be the hypocrite's portion.
II. What it was that he required in order to the acceptableness of their sacrifices and without which no sacrifice would be acceptable (v. 24): Let judgment run down as waters, among you, and righteousness as a mighty stream, that is 1. "Let there be a general reformation of manners among you; let religion (God's judgment) and righteousness have their due influence upon you; let your land be watered with it, and let it bear down all the opposition of vice and profaneness; let it run wide as overflowing waters, and yet run strong as might stream." (2.) "In particular, let justice be duly administered by magistrates and rulers; let not the current of it be stopped by partiality and bribery, but let it come freely as waters do, in the natural course; let it be pure as running waters, not muddied with corruption or whatever may pervert justice; let it run like a might stream, and not suffer itself to be obstructed, or its course retarded, by the fear of man; let all have free access to it as a common stream, and have benefit by it as trees planted by the rivers of waters." The great thing laid to Israel's charge was turning judgment into wormwood (v. 7); in that matter therefore they must reform, Zech. vii. 9. This was what God desired more than sacrifices, Hos. vi. 6; 1 Sam. xv. 22.
III. What little stress God had laid upon the law of sacrifices, though it was his own law, in comparison with the moral precepts (v. 25): "Did you offer unto me sacrifices in the wilderness forty years? No, you did not." For the greatest part of that time sacrifice was very much neglected, because of the unsettledness of their state; after the second year, the passover was not kept till they came into Canaan, and other institutions were in like manner intermitted; and yet, because God will have mercy and not sacrifice, he never imputed the omission to them as their fault, but continued his care of them and kindness to them: it was not that, but their murmuring and unbelief, for which God was displeased with them. He that so owned his people, though they did not sacrifice, when in other things they kept close to him, will certainly disown them, though they do sacrifice, if in other things they depart from him. But, though ritual sacrifices may thus be dispensed with, spiritual sacrifices will not; even justice and honesty will not excuse for the want of prayer and praise, a broken heart and the love of God. Stephen quotes this passage (Acts vii. 42), to show the Jews that they ought not to think it strange that ceremonial law was repealed when from the beginning it was comparatively made light of. Compare Jer. vii. 22, 23.
IV. What little reason they had to expect that their sacrifices should be acceptable to God, when they and their fathers had been all along addicted to the worship of other gods. So some take v. 25, "Did you offer to me sacrifices, that is, to me only? No, and therefore not at all to me acceptably;" for the law of worshipping the Lord our God is, Him only we must serve. "But you have borne the tabernacle of your Moloch (v. 26), little shrines that you made to carry about with you, pocket-idols for your private superstition, when you durst not be seen to do it publicly. You have had the images of your Moloch--your king" (probably representing the sun, that sits king among the heavenly bodies), "and Chiun, or Remphan" (as Stephen calls it, Acts vii. 43, after the LXX.), which it is supposed, represented Saturn, the highest of the seven planets. The worship of the sun, moon, and stars, was the most ancient, most general, and most plausible idolatry. They made to themselves the star of their God, some particular star which they took to be their god, or the name of which they gave to their god. This idolatry Israel was from the beginning prone to (Deut. iv. 19); and those that retain an affection for false gods cannot expect the favour of the true God.
V. What punishment God would inflict upon them for their persisting in idolatry (v. 27): I will cause you to go into captivity beyond Damascus. They were led captive by Satan into idolatry, and therefore God caused them to go into captivity among idolaters, and hurried them into a strange land, since they were so fond of strange gods. They were carried beyond Damascus. Their captivity by the Assyrians was far beyond that by the Syrians; for, if less judgments do not work that for which they were sent, God will send greater. Or the captivity of Israel under Shalmaneser was far beyond that of Damascus under Tiglath-pileser, and much more grievous and destructive, which was foretold ch. i. 5. For, as the sins of God's professing people are greater than the sins of others, so it may be expected that their punishments will be proportionable. We find the spoil of Damascus and that of Samaria carried off together by the king of Assyria, Isa. viii. 4. Stephen reads it, I will carry you away beyond Babylon (Acts vii. 43), further than Judah shall be carried, so far further as not to return. And, to make this sentence appear both the more certain and the more dreadful, he that passes it calls himself the Lord, whose name is, The God of hosts, and who is therefore able to execute the sentence, having hosts at command.
Adam Clarke: Commentary on the Bible - 1831
5:21: I hate, I despise your feast days - I abominate those sacrificial festivals where there is no piety, and I despise them because they pretend to be what they are not. This may refer to the three annual festivals which were still observed in a certain way among the Israelites.
Albert Barnes: Notes on the Bible - 1834
5:21: I hate, I despise your feasts - Israel clave to its heart's sin, the worship of the true God, under the idol-form of the calf; else, it would fain be conscientious and scrupulous. It had its "feasts" of solemn "joy" and the "restraint" of its "solemn assemblies" , which all were constrained to keep, abstaining from all servile work. They offered "whole burnt offerings," the token of self-sacrifice, in which the sacrificer retained nothing to himself, but gave the whole freely to God. They offered also "peace offerings," as tokens of the willing thankfulness of souls at peace with God. What they offered, was the best of its kind, "fatted beasts." Hymns of praise, full-toned chorus, instrumental music! What was missing, Israel thought, to secure them the favor of God? Love and obedience. "If ye love Me, keep My commandments." And so those things, whereby they hoped to propitiate God, were the object of His displeasure. "I hate, I despise, I will not accept" with good pleasure; "I will not regard," look toward, "I will not hear, will not smell." The words, "I will not smell," reminded them of that threat in the law" Lev 26:31, "I will make your cities waste and bring your sanctuaries unto desolation, and I will not smell the savor of your sweet odors." In so many ways does God declare that He would not accept or endure, what they all the while were building upon, as grounds of their acceptance. And yet so secure were they, that the only sacrifice which they did not offer, was the sin or trespass offering. Worshiping "nature," not a holy, Personal, God, they had no sense of unholiness, for which to plead the Atoning Sacrifice to come. Truly each Day of Judgment unveils much self-deceit. How much more the Last!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:21: hate: Pro 15:8, Pro 21:27, Pro 28:9; Isa 1:11-16, Isa 66:3; Jer 6:20, Jer 7:21-23; Hos 8:13; Mat 23:14
I will: Gen 8:21; Lev 26:31; Eph 5:2; Phi 4:18
smell in your solemn assemblies: or, smell your holy days
Carl Friedrich Keil and Franz Delitzsch
5:21
This threatening judgment will not be averted by the Israelites, even by their feasts and sacrifices (Amos 5:21, Amos 5:22). The Lord has no pleasure in the feasts which they celebrate. Their outward, heartless worship, does not make them into the people of God, who can count upon His grace. Amos 5:21. "I hate, I despise your feasts, and do not like to smell your holy days. Amos 5:22. For if ye offer me burnt-offerings, and your meat-offerings, I have no pleasure therein; and the thank-offering of your fatted calves I do not regard. Amos 5:23. Put away from me the noise of thy songs; and I do not like to hear the playing of thy harps. Amos 5:24. And let judgment roll like water, and righteousness like an inexhaustible stream." By the rejection of the opus operatum of the feasts and sacrifices, the roots are cut away from the false reliance of the Israelites upon their connection with the people of God. The combination of the words שׂנאתי מאסתּי expresses in the strongest terms the dislike of God to the feasts of those who were at enmity with Him. Chaggı̄m are the great annual feasts; ‛ătsârōth, the meetings for worship at those feasts, inasmuch as a holy meeting took place at the ‛ătsereth of the feast of Passover and feast of Tabernacles (see at Lev 23:36). Rı̄ăch, to smell, is an expression of satisfaction, with an allusion to the ריח ניחוח, which ascended to God from the burning sacrifice (see Lev 26:31). Kı̄, in Amos 5:22, is explanatory: "for," not "yea." The observance of the feast culminated in the sacrificers. God did not like the feasts, because He had no pleasure in the sacrifices. In Amos 5:23 the two kinds of sacrifice, ‛ōlâh and minchâh, are divided between the protasis and apodosis, which gives rise to a certain incongruity. The sentences, if written fully, would read thus: When ye offer me burnt-offerings and meat-offerings, I have no pleasure in your burnt-offerings and meat-offerings. To these two kinds the shelem, the health-offering or peace-offering, is added as a third class in Amos 5:22. מריאים, fattened things, generally mentioned along with bâqâr as one particular species, for fattened calves (see Is 1:11). In הסר (Amos 5:23) Israel is addressed as a whole. המון שׁריך, the noise of thy songs, answers to the strong expression הסר. The singing of their psalms is nothing more to God than a wearisome noise, which is to be brought to an end. Singing and playing upon harps formed part of the temple worship (vid., 1Chron 16:40; 1Chron 23:5, and 1Chron 23:25). Isaiah (Is 1:11.) also refuses the heartless sacrifice and worship of the people, who have fallen away from God in their hearts. It is very clear from the sentence which Amos pronounces here, that the worship at Bethel was an imitation of the temple service at Jerusalem. If, therefore, with Amos 6:1 in view, where the careless upon Mount Zion and in Samaria are addressed, we are warranted in assuming that here also the prophet has the worship in Judah in his mind as well; the words apply primarily and chiefly to the worship of the kingdom of the ten tribes, and therefore even in that case they prove that, with regard to ritual, it was based upon the model of the temple service at Jerusalem. Because the Lord has no pleasure in this hypocritical worship, the judgment shall pour like a flood over the land. The meaning of Amos 5:24 is not, "Let justice and righteousness take the place of your sacrifices." Mishpât is not the justice to be practised by men; for "although Jehovah might promise that He would create righteousness in the nation, so that it would fill the land as it were like a flood (Is 11:9), He only demands righteousness generally, and not actually in floods" (Hitzig). Still less can mishpât ūtsedâqâh be understood as relating to the righteousness of the gospel which Christ has revealed. This thought is a very far-fetched one here, and is only founded upon the rendering given to ויגּל, et revelabitur (Targ., Jerome, = ויגּל), whereas יגּל comes from גּלל, to roll, to roll along. The verse is to be explained according to Is 10:22, and threatens the flooding of the land with judgment and the punitive righteousness of God (Theod. Mops., Theodoret, Cyr., Kimchi, and others).
John Gill
5:21 I hate, I despise your feast days,.... Kimchi thinks this is said, and what follows, with respect to the kingdom of the house of Judah, which kept the feast the Lord commanded; but it is not necessary so to understand it; for doubtless the ten tribes imitated the worship at Jerusalem, and kept the feasts as the Jews did there, in the observance of which they trusted; but the Lord rejects their vain confidence, and lets them know that these were no ways acceptable to him; and were so far from atoning for their sins, that they were hated, abhorred, and despised by him, being observed in such a manner and with such a view as they were;
and I will not smell in your solemn assemblies; a sweet savour of rest, as in Gen 8:21; take no pleasure in their duties and services performed, in their solemn assemblies convened together for religious purposes, nor accept of them; but, on the contrary, dislike and abhor them; see Is 1:11.
John Wesley
5:21 I hate - Impure and unholy as they are. Will not smell - A savour, of rest or delight, I will not accept and be pleased with.
Robert Jamieson, A. R. Fausset and David Brown
5:21 I hate, I despise--The two verbs joined without a conjunction express God's strong abhorrence.
your feast days--yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution.
I will not smell--that is, I will take no delight in the sacrifices offered (Gen 8:21; Lev 26:31).
in your solemn assemblies--literally, "days of restraint." Is 1:10-15 is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices without obedience (the charge brought by Isaiah against the Jews), but also because even their external ritual was a mere corruption, and unsanctioned by God.
5:225:22: Զի թէ մատուցանէք զողջակէզս եւ զզոհս ձեր՝ ո՛չ ընկալայց, եւ յերեւելիս փրկութեանց ձերոց ես ո՛չ հայեցայց[10515]։ [10515] Ոմանք. Զի եթէ մատուցանիցէք զող՛՛։ Օրինակ մի. Փրկութեանց, ես ո՛չ հաճեցայց։
22 եւ եթէ ձեր ողջակէզներն ու զոհերը մատուցէք,չեմ ընդունի դրանք եւ չեմ նայի ձեր փրկութեան նշաններին:
22 Եթէ ինծի ողջակէզներ ու ձեր հացի ընծաները մատուցանէք ալ՝ Պիտի չընդունիմ Եւ ձեր գէր անասուններուն՝ խաղաղութեան զոհերուն՝ պիտի չնայիմ։
Զի թէ մատուցանիցէք զողջակէզս եւ զզոհս ձեր` ոչ ընկալայց, եւ [69]յերեւելիս փրկութեանց`` ձերոց ես ոչ հայեցայց:

5:22: Զի թէ մատուցանէք զողջակէզս եւ զզոհս ձեր՝ ո՛չ ընկալայց, եւ յերեւելիս փրկութեանց ձերոց ես ո՛չ հայեցայց[10515]։
[10515] Ոմանք. Զի եթէ մատուցանիցէք զող՛՛։ Օրինակ մի. Փրկութեանց, ես ո՛չ հաճեցայց։
22 եւ եթէ ձեր ողջակէզներն ու զոհերը մատուցէք,չեմ ընդունի դրանք եւ չեմ նայի ձեր փրկութեան նշաններին:
22 Եթէ ինծի ողջակէզներ ու ձեր հացի ընծաները մատուցանէք ալ՝ Պիտի չընդունիմ Եւ ձեր գէր անասուններուն՝ խաղաղութեան զոհերուն՝ պիտի չնայիմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:225:22 Если вознесете Мне всесожжение и хлебное приношение, Я не приму их и не призрю на благодарственную жертву из тучных тельцов ваших.
5:22 διότι διοτι because; that καὶ και and; even ἐὰν εαν and if; unless ἐνέγκητέ φερω carry; bring μοι μοι me ὁλοκαυτώματα ολοκαυτωμα whole offering καὶ και and; even θυσίας θυσια immolation; sacrifice ὑμῶν υμων your οὐ ου not προσδέξομαι προσδεχομαι welcome; wait for αὐτά αυτος he; him καὶ και and; even σωτηρίου σωτηριος salvation; saving ἐπιφανείας επιφανεια manifestation ὑμῶν υμων your οὐκ ου not ἐπιβλέψομαι επιβλεπω look on
5:22 כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if תַּעֲלוּ־ taʕᵃlû- עלה ascend לִ֥י lˌî לְ to עֹלֹ֛ות ʕōlˈôṯ עֹלָה burnt-offering וּ û וְ and מִנְחֹתֵיכֶ֖ם minḥōṯêḵˌem מִנְחָה present לֹ֣א lˈō לֹא not אֶרְצֶ֑ה ʔerṣˈeh רצה like וְ wᵊ וְ and שֶׁ֥לֶם šˌelem שֶׁלֶם final offer מְרִיאֵיכֶ֖ם mᵊrîʔêḵˌem מְרִיא fatling לֹ֥א lˌō לֹא not אַבִּֽיט׃ ʔabbˈîṭ נבט look at
5:22. quod si adtuleritis mihi holocaustomata et munera vestra non suscipiam et vota pinguium vestrorum non respiciamAnd if you offer me holocausts, and your gifts, I will not receive them: neither will I regard the vows of your fat beasts.
22. Yea, though ye offer me your burnt offerings and meal offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
5:22. For if you offer me holocausts and your gifts, I will not receive them; and I will not look upon the vows of your fatness.
5:22. Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts:

5:22 Если вознесете Мне всесожжение и хлебное приношение, Я не приму их и не призрю на благодарственную жертву из тучных тельцов ваших.
5:22
διότι διοτι because; that
καὶ και and; even
ἐὰν εαν and if; unless
ἐνέγκητέ φερω carry; bring
μοι μοι me
ὁλοκαυτώματα ολοκαυτωμα whole offering
καὶ και and; even
θυσίας θυσια immolation; sacrifice
ὑμῶν υμων your
οὐ ου not
προσδέξομαι προσδεχομαι welcome; wait for
αὐτά αυτος he; him
καὶ και and; even
σωτηρίου σωτηριος salvation; saving
ἐπιφανείας επιφανεια manifestation
ὑμῶν υμων your
οὐκ ου not
ἐπιβλέψομαι επιβλεπω look on
5:22
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
תַּעֲלוּ־ taʕᵃlû- עלה ascend
לִ֥י lˌî לְ to
עֹלֹ֛ות ʕōlˈôṯ עֹלָה burnt-offering
וּ û וְ and
מִנְחֹתֵיכֶ֖ם minḥōṯêḵˌem מִנְחָה present
לֹ֣א lˈō לֹא not
אֶרְצֶ֑ה ʔerṣˈeh רצה like
וְ wᵊ וְ and
שֶׁ֥לֶם šˌelem שֶׁלֶם final offer
מְרִיאֵיכֶ֖ם mᵊrîʔêḵˌem מְרִיא fatling
לֹ֥א lˌō לֹא not
אַבִּֽיט׃ ʔabbˈîṭ נבט look at
5:22. quod si adtuleritis mihi holocaustomata et munera vestra non suscipiam et vota pinguium vestrorum non respiciam
And if you offer me holocausts, and your gifts, I will not receive them: neither will I regard the vows of your fat beasts.
5:22. For if you offer me holocausts and your gifts, I will not receive them; and I will not look upon the vows of your fatness.
5:22. Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Пророк перечисляет жертвы (oloth uminchotheichem) в порядке Лев I-III. Вместо слов и не призрю на благодарственную жертву (schelem) из тучных тельцов ваших (meriejchem) в слав. читается: "и на спасительная явления вашего не призрю": LXX, вероятно, поняли schelem в смысле общем - мир, спасение (swthriouV), а слово meriejchem (meri - тучный скот) производили от mareh вид, явление и перевели epifaneiaV 'umwn.
Adam Clarke: Commentary on the Bible - 1831
5:22: The peace-offerings of your fat beasts - מריאיכם merieychem probably means buffaloes; and so Bochart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:22: offer: Psa 50:8-13; Isa 66:3; Mic 6:6, Mic 6:7
peace offerings: or, thank offerings, Amo 4:4, Amo 4:5; Lev 7:12-15; Psa 50:14, Psa 50:23, Psa 107:21, Psa 107:22, Psa 116:17
Geneva 1599
5:22 Though ye offer me burnt offerings and your meat offerings, (l) I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
(l) Because you have corrupted my true service, and remain obstinate in your vices; (Is 1:11; Jer 6:10).
John Gill
5:22 Though ye offer me burnt offerings, and your meat offerings, I will not accept them,.... The daily burnt offerings, morning and night, and others which were wholly the Lord's; and the "minchah", or bread offering, which went along with them; in which they thought to do God service, and to merit his favour; but instead of that they were unacceptable to him, being neither offered up in a proper place, if in a right manner according to the law of Moses; however, not in the faith of the great sacrifice, Christ; nor attended with repentance towards God:
neither will I regard the peace offerings of your fat beasts; even though their peace offerings were of the best of the herd. Aben Ezra says the creature here meant is the same which in the Ishmaelitish or Arabic language is called "giamus", a creature bigger than an ox, and like one, which is called a buffle or buffalo. And so Ben Melech says it means one of the kinds of the larger cattle; for not a lamb, a ram, or a sheep, is meant, as the word is sometimes rendered by the Septuagint, but a creature like an ox; not larger, or the wild ox, as the above Hebrew writers, but smaller; with which agrees the description Bellonius (n) gives of the Syrian "bubalus" or "buffalo", which he calls a small ox, full bodied, little, smooth, sleek, fat, and well made; and is no doubt the same the Arabs call "almari", from its smoothness.
(n) Apud Bochart. Hierozoic. p. 1. l. 2. c. 28. col. 283.
Robert Jamieson, A. R. Fausset and David Brown
5:22 meat offerings--flour, &c. Unbloody offerings.
peace offerings--offerings for obtaining from God peace and prosperity. Hebrew, "thank offerings."
5:235:23: ՚Ի բա՛ց արա յինէն զձայն երգոց քոց. եւ զնուագս սրընգաց քոց ես ո՛չ լուայց։
23 Հեռացրո՛ւ ինձնից քո երգերի ձայնը,քո սրինգների նուագը ես չեմ լսի:
23 Քու երգերուդ ձայնը ինձմէ հեռացուր, Քանզի քու տաւիղներուդ եղանակը պիտի չլսեմ։
Ի բաց արա յինէն զձայն երգոց քոց, եւ զնուագս սրնգաց քոց ես ոչ լուայց:

5:23: ՚Ի բա՛ց արա յինէն զձայն երգոց քոց. եւ զնուագս սրընգաց քոց ես ո՛չ լուայց։
23 Հեռացրո՛ւ ինձնից քո երգերի ձայնը,քո սրինգների նուագը ես չեմ լսի:
23 Քու երգերուդ ձայնը ինձմէ հեռացուր, Քանզի քու տաւիղներուդ եղանակը պիտի չլսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:235:23 Удали от Меня шум песней твоих, ибо звуков гуслей твоих Я не буду слушать.
5:23 μετάστησον μεθιστημι stand aside; remove ἀπ᾿ απο from; away ἐμοῦ εμου my ἦχον ηχος noise; sound ᾠδῶν ωδη song σου σου of you; your καὶ και and; even ψαλμὸν ψαλμος psalm ὀργάνων οργανον of you; your οὐκ ου not ἀκούσομαι ακουω hear
5:23 הָסֵ֥ר hāsˌēr סור turn aside מֵ mē מִן from עָלַ֖י ʕālˌay עַל upon הֲמֹ֣ון hᵃmˈôn הָמֹון commotion שִׁרֶ֑יךָ širˈeʸḵā שִׁיר song וְ wᵊ וְ and זִמְרַ֥ת zimrˌaṯ זִמְרָה melody נְבָלֶ֖יךָ nᵊvālˌeʸḵā נֵבֶל harp לֹ֥א lˌō לֹא not אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
5:23. aufer a me tumultum carminum tuorum et cantica lyrae tuae non audiamTake away from me the tumult of thy songs: and I will not hear the canticles of thy harp.
23. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
5:23. Take away from me the tumult of your songs, and I will not listen to the canticles of your lyre.
5:23. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols:

5:23 Удали от Меня шум песней твоих, ибо звуков гуслей твоих Я не буду слушать.
5:23
μετάστησον μεθιστημι stand aside; remove
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ἦχον ηχος noise; sound
ᾠδῶν ωδη song
σου σου of you; your
καὶ και and; even
ψαλμὸν ψαλμος psalm
ὀργάνων οργανον of you; your
οὐκ ου not
ἀκούσομαι ακουω hear
5:23
הָסֵ֥ר hāsˌēr סור turn aside
מֵ מִן from
עָלַ֖י ʕālˌay עַל upon
הֲמֹ֣ון hᵃmˈôn הָמֹון commotion
שִׁרֶ֑יךָ širˈeʸḵā שִׁיר song
וְ wᵊ וְ and
זִמְרַ֥ת zimrˌaṯ זִמְרָה melody
נְבָלֶ֖יךָ nᵊvālˌeʸḵā נֵבֶל harp
לֹ֥א lˌō לֹא not
אֶשְׁמָֽע׃ ʔešmˈāʕ שׁמע hear
5:23. aufer a me tumultum carminum tuorum et cantica lyrae tuae non audiam
Take away from me the tumult of thy songs: and I will not hear the canticles of thy harp.
5:23. Take away from me the tumult of your songs, and I will not listen to the canticles of your lyre.
5:23. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
23. По связи речи должно заключать, что пророк говорит о музыке и пении при жертвоприношениях или во время следовавших за принесением жертв трапез.
Adam Clarke: Commentary on the Bible - 1831
5:23: The noise of thy songs - the melody of thy viols - They had both vocal and instrumental music in those sacrificial festivals; and God hated the noise of the one and shut his ears against the melody of the other. In the first there was nothing but noise, because their hearts were not right with God; and in the latter there could be nothing but (זמרת zimrath) cutting and scraping, because there was no heart - no religious sense in the thing, and nearly as little in them that used it. See on Amo 6:5 (note).
Albert Barnes: Notes on the Bible - 1834
5:23: Take thou away from Me - Literally, "from upon Me," that is, from being a burden to Me, a weight on Me. So God says by Isaiah, "your new moons and your appointed feasts My soul hateth; they are a burden upon Me; I am weary to bear them" Isa 1:14. Their "songs" and hymns were but a confused, tumultuous, "noise," since they had not the harmony of love.
For - (And) the melody of thy viols I will not hear - Yet the "nebel," probably a sort of harp, was almost exclusively consecrated to the service of God, and the Psalms were God's own writing. Doubtless they sounded harmoniously in their own ears; but it reached no further. Their melody, like much Church-music, was for itself, and ended in itself. : "Let Christian chanters learn hence, not to set the whole devotion of Psalmody in a good voice, subtlety of modulation and rapid intonation, etc., quavering like birds, to tickle the ears of the curious, take them off to themselves and away from prayer, lest they hear from God, 'I will not hear the melody of thy viols.' Let them learn that of the Apostle, 'I will sing with the Spirit, and I will sing with the understanding also' Co1 14:15." Augustine, in Psa 30:1-12; Enarr. iv. (p. 203. Oxford Translation) L.: "If the Psalm prays, pray; if it sorrows, sorrow; if it is glad, rejoice; if full of hope, hope; if of fear, fear. For whatever is therein written, is our mirror."
Augustine in Ps. 119 (n. 9. T. v. p. 470. Old Testament) L.: "How many are loud in voice, dumb in heart! How many lips are silent, but their love is loud! For the ears of God are to the heart of man. As the ears of the body are to the mouth of man, so the heart of man is to the ears of God. Many are heard with closed lips, and many who cry aloud are not heard." Dionysius: "God says, 'I will not hear," as He says, 'praise is not seemly in the mouth of a sinner' (Ecclesiaticus 15:9), and, 'to the ungodly saith God, what hast thou to do, to declare My statutes?' Psa 50:16, and, 'he that turneth away his ear from hearing the law, even his prayer shall be abomination' Pro 28:9. It is not meant hereby that the wicked ought wholly to abstain from the praise of God and from prayers, but that they should be diligent to amend, and know that through such imperfect services they cannot be saved." The prophet urges upon them the terribleness of the Day of Judgment, that they might feel and flee its terribleness, before it comes. He impresses on them the fruitlessness of their prayers, that, amending, they might so pray, that God would hear them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:23: the noise: Amo 6:5, Amo 8:3, Amo 8:10
John Gill
5:23 Take thou away from me the noise of thy songs,.... The ten tribes, very probably, imitated the, temple music at Jerusalem, both vocal and instrumental, and had their songs and hymns of praise, which they sung to certain tunes; but the music of these is called a noise, being very disagreeable to the Lord, as coming from such carnal and wicked persons; and therefore he desires it might cease, be took away, and he be no more troubled with it:
for I will not hear the melody of thy viols: which may be put for all instruments of music used by them, as violins, harps, psalteries, &c. the sound of which, how melodious soever, the, Lord would turn a deaf ear unto, and not regard.
John Wesley
5:23 Thy songs - Used in their sacrifices, and solemn feasts; herein they imitated the temple - worship, but all was unpleasing to the Lord. Will not hear - Not with delight and acceptance. Thy viols - This one kind of musical instrument is put for all the rest.
Robert Jamieson, A. R. Fausset and David Brown
5:23 Take . . . away from me--literally, "Take away, from upon Me"; the idea being that of a burden pressing upon the bearer. So Is 1:14, "They are a trouble unto Me (literally, 'a burden upon Me'): I am weary to bear them."
the noise of thy songs--The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable noise.
I will not hear--Isaiah substitutes "prayers" (Is 1:15) for the "songs" and "melody" here; but, like Amos, closes with "I will not hear."
5:245:24: Եւ յորդեսցեն իբրեւ զջո՛ւր իրաւունք, եւ արդարութիւն իբրեւ զհեղեղ անհուն։
24 Թող յորդի իրաւունքը ինչպէս ջուր,եւ արդարութիւնը՝ ինչպէս անհուն հեղեղ:
24 Բայց իրաւունքը ջուրի պէս թող վազէ Ու արդարութիւնը՝ զօրաւոր գետի պէս։
Եւ յորդեսցեն իբրեւ զջուր իրաւունք, եւ արդարութիւն իբրեւ զհեղեղ անհուն:

5:24: Եւ յորդեսցեն իբրեւ զջո՛ւր իրաւունք, եւ արդարութիւն իբրեւ զհեղեղ անհուն։
24 Թող յորդի իրաւունքը ինչպէս ջուր,եւ արդարութիւնը՝ ինչպէս անհուն հեղեղ:
24 Բայց իրաւունքը ջուրի պէս թող վազէ Ու արդարութիւնը՝ զօրաւոր գետի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
5:245:24 Пусть, как вода, течет суд, и правда как сильный поток!
5:24 καὶ και and; even κυλισθήσεται κυλιω roll ὡς ως.1 as; how ὕδωρ υδωρ water κρίμα κριμα judgment καὶ και and; even δικαιοσύνη δικαιοσυνη rightness; right standing ὡς ως.1 as; how χειμάρρους χειμαρρους untrodden; impassable
5:24 וְ wᵊ וְ and יִגַּ֥ל yiggˌal גלל roll כַּ ka כְּ as † הַ the מַּ֖יִם mmˌayim מַיִם water מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice כְּ kᵊ כְּ as נַ֥חַל nˌaḥal נַחַל wadi אֵיתָֽן׃ ʔêṯˈān אֵיתָן ever-flowing
5:24. et revelabitur quasi aqua iudicium et iustitia quasi torrens fortisBut judgment shall be revealed as water, and justice as a mighty torrent.
24. But let judgment roll down as waters, and righteousness as a mighty stream.
5:24. And judgment will be revealed like water, and justice like a mighty torrent.
5:24. But let judgment run down as waters, and righteousness as a mighty stream.
But let judgment run down as waters, and righteousness as a mighty stream:

5:24 Пусть, как вода, течет суд, и правда как сильный поток!
5:24
καὶ και and; even
κυλισθήσεται κυλιω roll
ὡς ως.1 as; how
ὕδωρ υδωρ water
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνη δικαιοσυνη rightness; right standing
ὡς ως.1 as; how
χειμάρρους χειμαρρους untrodden; impassable
5:24
וְ wᵊ וְ and
יִגַּ֥ל yiggˌal גלל roll
כַּ ka כְּ as
הַ the
מַּ֖יִם mmˌayim מַיִם water
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
כְּ kᵊ כְּ as
נַ֥חַל nˌaḥal נַחַל wadi
אֵיתָֽן׃ ʔêṯˈān אֵיתָן ever-flowing
5:24. et revelabitur quasi aqua iudicium et iustitia quasi torrens fortis
But judgment shall be revealed as water, and justice as a mighty torrent.
5:24. And judgment will be revealed like water, and justice like a mighty torrent.
5:24. But let judgment run down as waters, and righteousness as a mighty stream.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
24. Мысль пророка в ст. 24-м понимается неодинаково. Одни комментаторы (Гитциг, Кейль, Гоонакер) видят в стихе речь о Правосудии Божием и предсказание о наказании Израиля. Другое (Новак, Юнгеров) понимают слова пророка, как обращенный к Израилю призыв - восстановить правосудие. Слова mischapat (суд) и zedakah (правда), употребляющиеся и о Правосудии Божественном, у пророка Aмоса в V:7, 15; VI:12: употребляются в смысле этическом, о правде человеческой. В этом смысле лучше понимать эти слова и в ст. 24-м. Как сильный поток: евр. nachal ethan означает поток, который течет и летом, и зимою. Подобно такому потоку и правосудие не должно быть случайным и временным порывом, а должно быть постоянной нормой жизни. LXX, по-видимому, поняли 24-й ст. о суде Божием; отсюда в слав.: "и повалится (кai kulisqhsetai - покатится) якоже вода суд, и правда якоже водотеча непроходна".
Adam Clarke: Commentary on the Bible - 1831
5:24: Let judgment run down - Let the execution of justice be everywhere like the showers that fall upon the land to render it fertile; and let righteousness in heart and life be like a mighty river, or the Jordan, that shall wind its course through the whole nation, and carry every abomination into the Dead Sea. Let justice and righteousness prevail everywhere, and sweep their contraries out of the land.
Albert Barnes: Notes on the Bible - 1834
5:24: But - (And) let judgment run down (Literally, "roll" English margin) "like water." The duties of either table include both; since there is no true love for man without the love of God, nor any real love or duty to God without the love of man. People will exchange their sins for other sins. They will not break them off unless they be converted to God. But the first outward step in conversion, is to break off sin. He bids them then "let judgment," which had hitherto ever been perverted in its course, "roll on like" a mighty tide of "waters," sweeping before it all hindrances, obstructed by no power, turned aside by no bribery, but pouring on in one perpetual flow, reaching all, refreshing all, and "righteousness like a mighty (or ceaseless) stream." The word "ethan" may signify "strong or perennial." Whence the seventh month, just before the early rain, was called "the month Ethanim Kg1 8:2, that is, the month of the "perennial streams," when they alone flowed. In the meaning "perennial," it would stand tacitly contrasted with "streams which fail or lie." True righteousness is not fitful, like an intermitting stream, vehement at one time, then disappearing, but continuous, unfailing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:24: let: Amo 5:7, Amo 5:14, Amo 5:15; Job 29:12-17; Pro 21:3; Hos 6:6; Mic 6:8; Mar 12:32-34
run: Heb. roll
Geneva 1599
5:24 But let judgment run down as (m) waters, and righteousness as a mighty stream.
(m) Do your duty to God, and to your neighbour, and so you will plentifully feel his grace, if you show your abundant affections according to God's word.
John Gill
5:24 But let judgments run down as waters,.... Or "roll" (o); in abundance, with great rapidity, bearing down all before them, which nothing can resist; signifying the plenty of justice done in the land, the full and free exercise of it, without any stoppage or intermission:
and righteousness as a mighty stream; the same thing expressed in different words; though some think that not the execution of judgment and justice by men is here exhorted to, but the vindictive justice of God is threatened; which like a mighty torrent of water should come down, overwhelm, bear away, and destroy all before it, even all the transgressors in Israel.
(o) "volvatur", Munster, Mercerus, Liveleus, Drusius; "volvat se", Montanus, Vatablus; "revolvet se", Piscator; "provolvatur", Cocceius.
John Wesley
5:24 Let judgment - Let justice be administered constantly. Righteousness - Equity. Stream - Bearing down all that opposes it.
Robert Jamieson, A. R. Fausset and David Brown
5:24 judgment--justice.
run down--literally, "roll," that is, flow abundantly (Is 48:18). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God (1Kings 15:22; Ps 66:18; Hos 6:6; Mic 6:8).
5:255:25: Միթէ սպա՞նդ եւ զոհս մատուցէք ինձ յանապատի՛ անդ զքառասուն ամ տո՛ւնդ Իսրայէլի[10516]. [10516] Ոմանք. Անդ քառասուն ամ։
25 Միթէ ողջակէզ եւ զոհեր մատուցեցի՞ք ինձ այնտեղ,անապատում, քառասուն տարի, ո՛վ տունդ Իսրայէլի:
25 Միթէ անապատին մէջ քառասուն տարի Ինծի զոհեր ու ընծանե՞ր մատուցանեցիք, ո՛վ Իսրայէլի տուն։
Միթէ սպա՞նդ եւ զոհս մատուցէք ինձ յանապատի անդ զքառասուն ամ, տունդ Իսրայելի:

5:25: Միթէ սպա՞նդ եւ զոհս մատուցէք ինձ յանապատի՛ անդ զքառասուն ամ տո՛ւնդ Իսրայէլի[10516].
[10516] Ոմանք. Անդ քառասուն ամ։
25 Միթէ ողջակէզ եւ զոհեր մատուցեցի՞ք ինձ այնտեղ,անապատում, քառասուն տարի, ո՛վ տունդ Իսրայէլի:
25 Միթէ անապատին մէջ քառասուն տարի Ինծի զոհեր ու ընծանե՞ր մատուցանեցիք, ո՛վ Իսրայէլի տուն։
zohrab-1805▾ eastern-1994▾ western am▾
5:255:25 Приносили ли вы Мне жертвы и хлебные дары в пустыне в течение сорока лет, дом Израилев?
5:25 μὴ μη not σφάγια σφαγιον victim καὶ και and; even θυσίας θυσια immolation; sacrifice προσηνέγκατέ προσφερω offer; bring to μοι μοι me ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel
5:25 הַ ha הַ the זְּבָחִ֨ים zzᵊvāḥˌîm זֶבַח sacrifice וּ û וְ and מִנְחָ֜ה minḥˈā מִנְחָה present הִֽגַּשְׁתֶּם־ hˈiggaštem- נגשׁ approach לִ֧י lˈî לְ to בַ va בְּ in † הַ the מִּדְבָּ֛ר mmiḏbˈār מִדְבָּר desert אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָ֖ה šānˌā שָׁנָה year בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:25. numquid hostias et sacrificium obtulistis mihi in deserto quadraginta annis domus IsrahelDid you offer victims and sacrifices to me in the desert for forty years, O house of Israel?
25. Did ye bring unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
5:25. Was it you who offered victims and sacrifices to me in the desert for forty years, house of Israel?
5:25. Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel:

5:25 Приносили ли вы Мне жертвы и хлебные дары в пустыне в течение сорока лет, дом Израилев?
5:25
μὴ μη not
σφάγια σφαγιον victim
καὶ και and; even
θυσίας θυσια immolation; sacrifice
προσηνέγκατέ προσφερω offer; bring to
μοι μοι me
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
5:25
הַ ha הַ the
זְּבָחִ֨ים zzᵊvāḥˌîm זֶבַח sacrifice
וּ û וְ and
מִנְחָ֜ה minḥˈā מִנְחָה present
הִֽגַּשְׁתֶּם־ hˈiggaštem- נגשׁ approach
לִ֧י lˈî לְ to
בַ va בְּ in
הַ the
מִּדְבָּ֛ר mmiḏbˈār מִדְבָּר desert
אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָ֖ה šānˌā שָׁנָה year
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:25. numquid hostias et sacrificium obtulistis mihi in deserto quadraginta annis domus Israhel
Did you offer victims and sacrifices to me in the desert for forty years, O house of Israel?
5:25. Was it you who offered victims and sacrifices to me in the desert for forty years, house of Israel?
5:25. Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Смысл ст. 25-го и связь его с предыдущим понимаются неодинаково. По мнению большинства комментаторов, пророк предполагает на свой вопрос ответ отрицательный: израильтяне не приносили жертв и хлебных даров в пустыне в течение сорока лет. С какою целью указывает на это пророк? По мнению одних, с тою, чтобы выставить на вид тщетность надежд Израиля на многочисленные жертвы (Юнгеров), - показать маловажность жертв самих по себе ссылкой на то, что в период расцвета теократического строя Израиль не приносил жертв, и тем не менее пользовался особенным благоволением Божиим. По мнению других комментаторов, наоборот пророк в ст. 25-м обличает израильтян именно за то, что они не приносили жертв еще в пустыне, и в следующем стихе объясняет это небрежение о жертвах уклонением израильтян в язычество. Первое понимание более соответствует контексту речи: в ст. 22-24, пророк говорит о ненужности жертв, не соединяемых с нравственною жизнью; поэтому трудно непосредственно за ст. 22-24: ожидать упрека за непринесение жертв. Очевидно, своим вопросом в ст. 25: пророк имеет в виду указать на маловажность жертв самих по себе. Но едва ли пророк при этом предполагает отрицательный ответ на свой вопрос, так как в пустыне в действительности Израиль жертвы приносил (ср. Исх XXIV:5; Лев VII:14-2; IX:8-24). Ход мыслей у пророка, по-видимому, был иной, и на свой ответ он, как полагает Гоонакер, предполагал ответ положительный. Пророк хотел сказать, что несмотря на принесение жертв, Израиль все-таки сорок лет должен был странствовать по пустыне и быть под гневом Божиим. Отсюда слушатели пророка должны были сделать вывод о недостаточности для получения милости Божией одних только жертв.
Adam Clarke: Commentary on the Bible - 1831
5:25: Have ye offered unto me sacrifices - Some have been led to think that "during the forty years which the Israelites spent in the wilderness, between Egypt and the promised land, they did not offer any sacrifices, as in their circumstances it was impossible; they offered none because they had none." But such people must have forgotten that when the covenant was made at Sinai, there were burnt-offerings and peace-offerings of oxen sacrificed to the Lord, Exo 24:5; and at the setting up of the tabernacle the twelve princes of the twelve tribes offered each a young bullock, a ram, and a lamb, for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs, for a peace-offering, Num 7:12, etc.; which amounted to an immense number of victims offered in the course of the twelve days during which this feast of the dedication lasted. At the consecration of priests, bullocks and rams to a considerable number were offered, see Lev 8:1, etc.; but they were not offered so regularly, nor in such abundance, as they were after the settlement in the promised land. Learned men, therefore, have considered this verse as speaking thus: Did ye offer to me, during forty years in the wilderness, sacrifices in such a way as was pleasing to me? Ye did not; for your hearts were divided, and ye were generally in a spirit of insurrection or murmuring.
Albert Barnes: Notes on the Bible - 1834
5:25: Have ye offered - (better, "Did ye offer") unto Me sacrifices and offerings? Israel justified himself to himself by his half-service. This had been his way from the first. "Their heart was not whole with God, neither abode they in His covenant" Psa 78:37. He thought to be accepted by God, because he did a certain homage to Him. He acknowledged God in his own way. God sets before him another instance of this half-service and what it issued in; the service of that generation which He brought out of Egypt, and which left their bones in the wilderness. The idolatry of the ten tribes was the Rev_ival of the idolatry of the wilderness. The ten tribes owned as the forefathers of their worship those first idolaters . They identified themselves with sin which they did not commit. By approving it and copying it, they made that sin their own. As the Church of God in all times is one and the same, and Hosea says of God's vision to Jacob, "there He spake with us" , so that great opposite camp, the city of the devil, has a continuous existence through all time. These idolaters were "filling up the measure of" their forefathers, and in the end of those forefathers, who perished in the wilderness where they sinned, they might behold their own. As God rejected the divided service of their forefathers, so He would their's.
God does not say that they did not offer sacrifice at all, but that they did not offer unto "Him." The "unto Me" is emphatic. If God is not served wholly and alone, He is not served at all. : "He regardeth not the offering, but the will of the offerer." Some sacrifices were offered during the 38 years and a half, after God had rejected that generation, and left them to die in the wilderness. For the rebellion of Korah and his company was a claim to exercise the priesthood, as Aaron was exercising it Num 16:5, Num 16:9-10. When atonement was to be made, the "live coals" were already on the altar Num 16:46. These, however, were not the free-will offerings of the people, but the ordinance of God, performed by the priests. The people, in that they went after their idols, had no share in nor benefit from what was offered in their name. So Moses says, "they sacrificed to devils, not to God" Deu 32:17; and Ezekiel, "Their heart went after their idols" Eze 20:16.
Those were the gods of their affections, whom they chose. God had taken them for His people, and had become their God, on the condition that they should not associate other gods with Him Exo 20:2-5. Had they loved God who made them, they would have loved none beside Him. Since they chose other gods, these were the objects of their love. God was, at most, an object of their fear. As He said by Hosea, "their bread is for themselves, it shall not enter into the house of the Lord" Hos 9:4, so here He asks, and by asking denies it, "Did ye offer unto Me?" Idolatry and heresy feign a god of their own. They do not own God as He has Rev_ealed Himself; and since they own not God as He is, the god whom they worship, is not the true God, but some creature of their own imaginings, such as they conceive God to be. Anti-Trinitarianism denies to God His essential Being, Father, Son, and Holy Spirit. Other heresies refuse to own His awful holiness and justice; others, the depth of His love and condescension. Plainly, their god is not the one true God. So these idolaters, while they associated with God gods of cruelty and lust, and looked to them for things which God in His holiness and love refused them, did not own God, as the One Holy Creator, the Sole Disposer of all things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:25: Lev 17:7; Deu 32:17-19; Jos 24:14; Neh 9:18, Neh 9:21; Isa 43:23, Isa 43:24; Eze 20:8, Eze 20:16, Eze 20:24; Hos 9:9, Hos 9:10; Zac 7:5; Act 7:42, Act 7:43
Carl Friedrich Keil and Franz Delitzsch
5:25
Their heartless worship would not arrest the flood of divine judgments, since Israel had from time immemorial been addicted to idolatry. Amos 5:25. "Have ye offered me sacrifices and gifts in the desert forty years, O house of Israel? Amos 5:26. But have ye borne the booth of your king and the pedestal of your images, the star of your gods, which ye made for yourselves? Amos 5:27. Then I will carry you beyond Damascus, saith Jehovah; God of hosts is His name." The connection between these verses and what precedes is explained by Hengstenberg thus: "All this (the acts of worship enumerated in Amos 5:21-23) can no more be called a true worship, than the open idolatry in the wilderness. Therefore (Amos 5:17) as in that instance the outwardly idolatrous people did not tread the holy land, so now will the inwardly idolatrous people be driven out of the holy land" (Dissertations on the Pentateuch, vol. i. p. 157 transl.). But if this were the train of thought, the prophet would not have omitted all reference to the punishment of the idolatrous people in the wilderness. And as there is no such allusion here, it is more natural to take Amos 5:25 and Amos 5:26, as Calvin does, and regard the reference to the idolatry of the people, which was practised even in the wilderness, as assigning a further reason for their exposure to punishment.
(Note: "In this place," says Calvin, "the prophet proves more clearly, that he is not merely reproving hypocrisy among the Israelites, or the fact that they only obtruded their external pomps upon the notice of God, without any true piety of heart, but he also condemns their departure from the precepts of the law. And he shows that this was not a new disease among the Israelitish people, since their fathers had mixed up such leaven as this with the worship of God from the very beginning, and had thereby corrupted that worship. He therefore shows that the Israelites had always been addicted to superstitions, and could not be kept in any way whatever to the true and innate worship of God.")
The question, "Have ye offered me sacrifices?" is equivalent to a denial, and the words apply to the nation as a whole, or the great mass of the people, individual exceptions being passed by. The forty years are used as a round number, to denote the time during which the people were sentenced to die in the wilderness after the rebellion at Kadesh, just as in Num 14:33-34, and Josh 5:6, where this time, which actually amounted to only thirty-eight years, is given, as it is here, as forty years. And "the prophet could speak all the more naturally of forty years, since the germ of apostasy already existed in the great mass of the people, even when they still continued outwardly to maintain their fidelity to the God of Israel" (Hengstenberg). During that time even the circumcision of the children born in the thirty-eight years was suspended (see at Josh 5:5-7), and the sacrificial worship prescribed by the law fell more and more into disuse, so that the generation that was sentenced to die out offered no more sacrifices. Zebhâchı̄m (slain-offerings) and minchâh (meat-offerings), i.e., bleeding and bloodless sacrifices, are mentioned here as the two principal kinds, to denote sacrifices of all kinds. We cannot infer from this that the daily sacrificial worship was entirely suspended: in Num 17:11, indeed, the altar-fire is actually mentioned, and the daily sacrifice assumed to be still in existence; at the same time, the event there referred to belonged to the time immediately succeeding the passing of the sentence upon the people. Amos mentions the omission of the sacrifices, however, not as an evidence that the blessings which the Lord had conferred upon the people were not to be attributed to the sacrifices they had offered to Him, As Ephraem Syrus supposes, nor to support the assertion that God does not need or wish for their worship, for which Hitzig appeals to Jer 7:22; but as a proof that from time immemorial Israel has acted faithlessly towards its God, in adducing which he comprehends all the different generations of the people in the unity of the house of Israel, because the existing generation resembled the contemporaries of Moses in character and conduct.
Amos 5:26-27
Amos 5:26 is attached in an adversative sense: "To me (Jehovah) ye have offered no sacrifices, but ye have borne," etc. The opposition between the Jehovah-worship which they suspended, and the idol-worship which they carried on, is so clearly expressed in the verbs הגּשׁתּם and נשׂאתם, which correspond to one another, that the idea is precluded at once as altogether untenable, that "Amos 5:26 refers to either the present or future in the form of an inference drawn from the preceding verse: therefore do ye (or shall ye) carry the hut of your king," etc. Moreover, the idea of the idols being carried into captivity, which would be the meaning of נשׂא in that case, is utterly foreign to the prophetical range of thought. It is not those who go into captivity who carry their gods away with them; but the gods of a vanquished nation are carried away by the conquerors (Is 46:1). To give a correct interpretation to this difficult verse, which has been explained in various ways from the very earliest times, it is necessary, above all things, to bear in mind the parallelism of the clauses. Whereas in the first half of the verse the two objects are connected together by the copula ו (ואת), the omission of both את and the copula ו before כּוכב indicates most obviously that כּוכב אלהיכם does not introduce a third object in addition to the two preceding ones, but rather that the intention is to define those objects more precisely; from which it follows still further, that סכּוּת מלכּכם and כּיּוּן צלמיכם do not denote two different kinds of idolatry, but simply two different forms of the very same idolatry. The two ἁπ. λεγ. sikkūth and kiyyūn are undoubtedly appellatives, notwithstanding the fact that the ancient versions have taken kiyyūn as the proper name of a deity. This is required by the parallelism of the members; for צלמיכם stands in the same relation to כיון as מלככם to סכות. The plural צלמיכם, however, cannot be in apposition to the singular כיון (kiyyūn, your images), but must be a genitive governed by it: "the kiyyūn of your images." And in the same way מלככם is the genitive after סכות: "the sikkūth of your king." Sikkūth has been taken in an appellative sense by all the ancient translators. The lxx and Symm. render it τὴν σκηνήν; the Peshito, Jerome, and the Ar. tentorium. The Chaldee has retained sikkūth. The rendering adopted by Aquila, συσκιασμός, is etymologically the more exact; for sikkūth, from סכך, to shade, signifies a shade or shelter, hence a covering, a booth, and is not to be explained either from sâkhath, to be silent, from which Hitzig deduces the meaning "block," or from the Syriac and Chaldee word סכתא, a nail or stake, as Rosenmller and Ewald suppose. כּיּוּן, from כּוּן, is related to כּן, basis (Ex 30:18), and מכונה, and signifies a pedestal or framework. The correctness of the Masoretic pointing of the word is attested by the kiyyūn of the Chaldee, and also by צלמיכם, inasmuch as the reading כּיון, which is given in the lxx and Syr., requires the singular צלמכם, which is also given in the Syriac. צלמים are images of gods, as in Num 33:52; 4Kings 11:18. The words כּוכב אל which follow are indeed also governed by נשׂאתם; but, as the omission of ואת clearly shows, the connection is only a loose one, so that it is rather to be regarded as in apposition to the preceding objects in the sense of "namely, the star of your god;" and there is no necessity to alter the pointing, as Hitzig proposes, and read כּוכב, "a star was your god," although this rendering expresses the sense quite correctly. כּוכב אלהיכם is equivalent to the star, which is your god, which ye worship as your god (for this use of the construct state, see Ges. 116, 5). By the star we have to picture to ourselves not a star formed by human hand as a representation of the god, nor an image of a god with the figure of a star upon its head, like those found upon the Ninevite sculptures (see Layard). For if this had been what Amos meant, he would have repeated the particle ואת before כּוכב. The thought is therefore the following: the king whose booth, and the images whose stand they carried, were a star which they had made their god, i.e., a star-deity (אשׁר refers to אלהיכם, not to כּוכב). This star-god, which they worshipped as their king, they had embodied in tselâmı̄m. The booth and the stand were the things used for protecting and carrying the images of the star-god.
Sikkūth was no doubt a portable shrine, in which the image of the deity was kept. Such shrines (ναΐ́σκοι) were used by the Egyptians, according to Herodotus (ii. 63) and Diodorus Sic. (i. 97): they were "small chapels, generally gilded and ornamented with flowers and in other ways, intended to hold a small idol when processions were made, and to be carried or driven about with it" (Drumann, On the Rosetta Inscription, p. 211). The stand on which the chapel was placed during these processions was called παστοφόριον (Drumann, p. 212); the bearers were called ἱεραφόροι or παστοφόροι (D. p. 226). This Egyptian custom explains the prophet's words: "the hut of your king, and the stand of your images," as Hengstenberg has shown in his Dissertations on the Pentateuch, vol. i. p. 161), and points to Egypt as the source of the idolatry condemned by Amos. This is also favoured by the fact, that the golden calf which the Israelites worshipped at Sinai was an imitation of the idolatry of Egypt; also by the testimony of the prophet Ezekiel (Ezek 20:7.), to the effect that the Israelites did not desist even in the wilderness from the abominations of their eyes, namely the idols of Egypt; and lastly, by the circumstance that the idea of there being any allusion in the words to the worship of Moloch or Saturn is altogether irreconcilable with the Hebrew text, and cannot be historically sustained,
(Note: This explanation of the words is simply founded upon the rendering of the lxx: καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολόχ καὶ τὸ ἄστρον τοῦ Θεοῦ ὑμῶν Ῥαιφάν, τοὺς τύπους οὓς ἐποιήσατε ἑαυτοῖς. These translators, therefore, have not only rendered מלכּכם erroneously as Μολόχ, but have arbitrarily twisted the other words of the Hebrew text. For the Hebrew reading מלככם is proved to be the original one, not only by the τοῦ βασιλέως ὑμῶν of Symm. and Theod., but also by the Μαλχόμ of Aquila and the malkūm of the Peshito; and all the other ancient translators enter a protest against the displacing of the other words. The name Ῥαιφάν (Ῥηφαν), or Ῥεμφάν (Acts 7:43), however, owes its origin simply to the false reading of the unpointed כיון as ריפן, inasmuch as in the old Hebrew writings not only is כ similar to ר, but ו is also similar to פ; and in 2Kings 22:12, where חשׁרת־מים is rendered σκοτός (i.e., חשׁכת) ὑδάτων, we have an example of the interchange of כ and ר. There was no god Rephan or Rempha; for the name never occurs apart from the lxx. The statement made in the Arabico-Coptic list of planets, edited by Ath. Kircher, that Suhhel (the Arabic name of Saturn) is the same as Ῥηφάν, and the remark found in a Coptic MS on the Acts of the Apostles, "Rephan deus temporis," prove nothing more than that Coptic Christians supposed the Rephan or Remphan, whose name occurred in their version of the Bible which was founded upon the lxx, to be the star Saturn as the god of time; but they by no means prove that the ancient Egyptians called Saturn Rephan, or were acquainted with any deity of that name, since the occurrence of the Greek names Υλια and Σελινη for sun and moon are a sufficient proof of the very recent origin of the list referred to. It is true that the Peshito has also rendered כּיּוּן by ke'wām (כּיון), by which the Syrians understood Saturn, as we may see from a passage of Ephraem Syrus, quoted by Gesenius in his Comm. on Isaiah (ii. p. 344), where this father, in his Sermones adv. haer. s. 8, when ridiculing the star-worshippers, refers to the Kevan, who devoured his own children. But no further evidence can be adduced in support of the correctness of this explanation of כּיון. The corresponding use of the Arabic Kaivan for Saturn, to which appeal has also been made, does not occur in any of the earlier Arabic writings, but has simply passed into the Arabic from the Persian; so that the name and its interpretation originated with the Syrian church, passing thence to the Persians, and eventually reaching the Arabs through them. Consequently the interpretation of Kevan by Saturn has no higher worth than that of an exegetical conjecture, which is not elevated into a truth by the fact that כיון is mentioned in the Cod. Nazar. i. p. 54, ed. Norb., in connection with Nebo, Bel, and Nerig (= Nergal). With the exception of these passages, and the gloss of a recent Arabian grammarian cited by Bochart, viz., "Keivan signifies Suhhel," not a single historical trace can be found of Kevan having been an ancient oriental name of Saturn; so that the latest supporter of this hypothesis, namely Movers (Phnizier, i. p. 290), has endeavoured to prop up the arguments already mentioned in his own peculiar and uncritical manner, by recalling the Phoenician and Babylonian names, San-Choniâth, Kyn-el-Adan, and others. Not even the Graeco-Syrian fathers make any reference to this interpretation. Theodoret cannot say anything more about Μολόχ καὶ Ῥεφάν, than that they were εἰδώλων ὀνόματα; and Theod. Mops. has this observation on Ῥεμφάν: φασὶ δὲ τὸν ἑωσφόρον οὕτω κατὰ τὴν Ἑβραίων γλῶτταν. It is still very doubtful, therefore, whether the Alexandrian and Syrian translators of Amos really supposed Ῥαιφάν and כּיון to signify Saturn; and this interpretation, whether it originated with the translators named, or was first started by later commentators upon these versions, arose in all probability simply from a combination of the Greek legend concerning Saturn, who swallowed his own children, and the Moloch who was worshipped with the sacrifice of children, and therefore might also be said to devour children; that is to say, it was merely an inference drawn from the rendering of מלככם as Μολόχ. But we are precluded from thinking of Moloch-worship, or regarding מלככם, "your king," as referring to Moloch, by the simple circumstance that כּוכב אלהיכם unquestionably points to the Sabaean (sidereal) character of the worship condemned by Amos, whereas nothing is known of the sidereal nature of Moloch; and even if the sun is to be regarded as the physical basis of their deity, as Mnter, Creuzer, and others conjecture, it is impossible to discover the slightest trace in the Old Testament of any such basis as this.
The Alexandrian translation of this passage, which we have thus shown to rest upon a misinterpretation of the Hebrew text, has acquired a greater importance than it would otherwise possess, from the fact that the proto-martyr Stephen, in his address (Acts 7:42-43), has quoted the words of the prophet according to that version, simply because the departure of the Greek translation from the original text was of no consequence, so far as his object was concerned, viz., to prove to the Jews that they had always resisted the Holy Ghost, inasmuch as the Alex. rendering also contains the thought, that their fathers worshipped the στρατιᾶ τοῦ οὐρανοῦ.)
whereas star-worship, or at any rate the worship of the sun, was widely spread in Egypt from the very earliest times. According to the more recent investigations into the mythology of the ancient Egyptians which have been made by Lepsius (Transactions of the Academy of Science at Berlin, 1851, p. 157ff.), "the worship of the sun was the oldest kernel and most general principle of the religious belief of Egypt;" and this "was regarded even down to the very latest times as the outward culminating point of the whole system of religion" (Lepsius, p. 193). The first group of deities of Upper and Lower Egypt consists of none but sun-gods (p. 188).
(Note: It is true, that in the first divine sphere Ra occupies the second place according to the Memphitic doctrine, namely, after Phtha (Hephaestos), and according to the Theban doctrine, Amen (Ἄμων). Mentu and Atmu stand at the head (Leps. p. 186); but the two deities, Mentu, i.e., the rising sun, and Atmu, i.e., the setting sun, are simply a splitting up of Ra; and both Hephaestos and Amon (Amon-Ra) were placed at the head of the gods at a later period (Leps. pp. 187, 189).)
Ra, i.e., Helios, is the prototype of the kings, the highest potency and prototype of nearly all the gods, the king of the gods, and he is identified with Osiris (p. 194). But from the time of Menes, Osiris has been worshipped in This and Abydos; whilst in Memphis the bull Apis was regarded as the living copy of Osiris (p. 191). According to Herodotus (ii. 42), Osiris and Isis were the only gods worshipped by the ancient Egyptians; and, according to Diodorus Sic. (i. 11), the Egyptians were said to have had originally only two gods, Helios and Selene, and to have worshipped the former in Osiris, the latter in Isis. The Pan of Mendes appears to have also been a peculiar form of Osiris (cf. Diod. Sic. i. 25, and Leps. p. 175). Herodotus (ii. 145) speaks of this as of primeval antiquity, and reckons it among the eight so-called first gods; and Diodorus Sic. (i. 18) describes it as διαφερόντως ὑπὸ τῶν Αἰγυπτίων τιμώμενον. It was no doubt to these Egyptian sun-gods that the star-god which the Israelites carried about with them in the wilderness belonged. This is all that can at present be determined concerning it. There is not sufficient evidence to support Hengstenberg's opinion, that the Egyptian Pan as the sun-god was the king worshipped by them. It is also impossible to establish the identity of the king mentioned by Amos with the שׂעירים in Lev 17:7, since these שׂעירים, even if they are connected with the goat-worship of Mendes, are not exhausted by this goat-deity.
The prophet therefore affirms that, during the forty years' journey through the wilderness, Israel did not offer sacrifices to its true King Jehovah, but carried about with it a star made into a god as the king of heaven. If, then, as has already been observed, we understand this assertion as referring to the great mass of the people, like the similar passage in Is 43:23, it agrees with the intimations in the Pentateuch as to the attitude of Israel. For, beside the several grosser outbreaks of rebellion against the Lord, which are the only ones recorded at all circumstantially there, and which show clearly enough that it was not devoted to its God with all its heart, we also find traces of open idolatry. Among these are the command in Leviticus 17, that every one who slaughtered a sacrificial animal was to bring it to the tabernacle, when taken in connection with the reason assigned, namely, that they were not to offer their sacrifices any more to the Se‛ı̄rı̄m, after which they went a whoring (Amos 5:7), and the warning in Deut 4:19, against worshipping the sun, moon, and stars, even all the host of heaven, from which we may infer that Moses had a reason for this, founded upon existing circumstances. After this further proof of the apostasy of Israel from its God, the judgment already indicated in Amos 5:24 is still further defined in Amos 5:27 as the banishment of the people far beyond the borders of the land given to it by the Lord, where higlâh evidently points back to yiggal in Amos 5:24. מהלאה ל, lit., "from afar with regard to," i.e., so that when looked at from Damascus, the place showed itself afar off, i.e., according to one mode of viewing it, "far beyond Damascus."
John Gill
5:25 Have ye offered unto me sacrifices and offerings,.... No; they were not offered to God, but to devils, to the golden calf, and to the host of heaven: so their fathers did
in the wilderness forty years; where sacrifices were omitted during that time, a round number for a broken one, it being about thirty eight years; and these their children were imitators of them, and offered sacrifice to idols too, and therefore deserved punishment as they: even ye,
O house of Israel? the ten tribes, who are here particularly charged and threatened; See Gill on Acts 7:42.
John Wesley
5:25 Have ye - Their fathers and they, tho' at so great a distance of time, are one people, and so the prophet considers them. Unto me - Was it to me, or to your idols, that you offered, even in the wilderness?
Robert Jamieson, A. R. Fausset and David Brown
5:25 Have ye offered? &c.--Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model tabernacle: small enough not to be detected by Moses; compare Acts 19:24) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, Ex 24:4; Num. 7:1-89; Num 9:1, &c.), but a strong affirmation (compare 1Kings 2:27-28; Jer 31:20; Ezek 20:4). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare Ezek 20:39). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars (Deut 31:21, Deut 31:27).
Molech . . . Chiun--"Molech" means "king" answering to Mars [BENGEL]; the Sun [JABLONSKI]; Saturn, the same as "Chiun" [MAURER]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Acts 7:42-43). The same god often had different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phœnicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (4Kings 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [GROTIUS]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [HODIUS II, De Bibliorum Textibus Originalibus. 4.115]. The same as the Nile, of which the Egyptians made the star Saturn the representative [HARENBERG]. BENGEL considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (Job 31:26); in opposition, in Amos 5:27, Jehovah declares Himself "the God of hosts."
the star of your god--R. ISAAC CARO says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Num 24:17). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.
5:265:26: եւ առէք զվրանն Մողոքայ՝ եւ զաստղ աստուածոյն ձերոյ զՀռեմփայ, զպատկերս նոցա զոր արարէք ձեզ[10517]։ [10517] Ոմանք. Եւ առէք զխորանն Մողոքայ, եւ զաստղն աստուծոյն ձերոյ զՌեմ՛՛։
26 Սակայն դուք վերցրիք Մողոքի խորանը,ձեր Ռեմփա աստծու աստղը եւ նրանց պատկերները,որ պատրաստեցիք ձեզ համար:
26 Դուք՝ ձեր Մողոքի խորանները Ձեր Քիունի կուռքերը Եւ ձեզի համար շինուած աստուածներուն աստղը կրեցիք։
եւ առէք [70]զխորանն Մողոքայ, եւ զաստղ աստուածոյն ձերոյ զՀռեմփայ, զպատկերս նոցա զոր արարէք ձեզ:

5:26: եւ առէք զվրանն Մողոքայ՝ եւ զաստղ աստուածոյն ձերոյ զՀռեմփայ, զպատկերս նոցա զոր արարէք ձեզ[10517]։
[10517] Ոմանք. Եւ առէք զխորանն Մողոքայ, եւ զաստղն աստուծոյն ձերոյ զՌեմ՛՛։
26 Սակայն դուք վերցրիք Մողոքի խորանը,ձեր Ռեմփա աստծու աստղը եւ նրանց պատկերները,որ պատրաստեցիք ձեզ համար:
26 Դուք՝ ձեր Մողոքի խորանները Ձեր Քիունի կուռքերը Եւ ձեզի համար շինուած աստուածներուն աստղը կրեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
5:265:26 Вы носили скинию Молохову и звезду бога вашего Ремфана, изображения, которые вы сделали для себя.
5:26 καὶ και and; even ἀνελάβετε αναλαμβανω take up; take along τὴν ο the σκηνὴν σκηνη tent τοῦ ο the Μολοχ μολοχ Moloch; Molokh καὶ και and; even τὸ ο the ἄστρον αστρον constellation τοῦ ο the θεοῦ θεος God ὑμῶν υμων your Ραιφαν ραιφαν Rhaiphan; Rhefan τοὺς ο the τύπους τυπος pattern; type αὐτῶν αυτος he; him οὓς ος who; what ἐποιήσατε ποιεω do; make ἑαυτοῖς εαυτου of himself; his own
5:26 וּ û וְ and נְשָׂאתֶ֗ם nᵊśāṯˈem נשׂא lift אֵ֚ת ˈʔēṯ אֵת [object marker] סִכּ֣וּת sikkˈûṯ סִכּוּת Sakkuth מַלְכְּכֶ֔ם malkᵊḵˈem מֶלֶךְ king וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כִּיּ֣וּן kiyyˈûn כִּיּוּן Kaiwan צַלְמֵיכֶ֑ם ṣalmêḵˈem צֶלֶם image כֹּוכַב֙ kôḵˌav כֹּוכָב star אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make לָכֶֽם׃ lāḵˈem לְ to
5:26. et portastis tabernaculum Moloch vestro et imaginem idolorum vestrorum sidus dei vestri quae fecistis vobisBut you carried a tabernacle for your Moloch, and the image of your idols, the star of your god, which you made to yourselves.
26. Yea, ye have borne Siccuth your king and Chiun your images, the star of your god, which ye made to yourselves.
5:26. And you carried a tabernacle for your Moloch and the image of your idols: the star of your god, which you made for yourselves.
5:26. But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves:

5:26 Вы носили скинию Молохову и звезду бога вашего Ремфана, изображения, которые вы сделали для себя.
5:26
καὶ και and; even
ἀνελάβετε αναλαμβανω take up; take along
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
Μολοχ μολοχ Moloch; Molokh
καὶ και and; even
τὸ ο the
ἄστρον αστρον constellation
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
Ραιφαν ραιφαν Rhaiphan; Rhefan
τοὺς ο the
τύπους τυπος pattern; type
αὐτῶν αυτος he; him
οὓς ος who; what
ἐποιήσατε ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
5:26
וּ û וְ and
נְשָׂאתֶ֗ם nᵊśāṯˈem נשׂא lift
אֵ֚ת ˈʔēṯ אֵת [object marker]
סִכּ֣וּת sikkˈûṯ סִכּוּת Sakkuth
מַלְכְּכֶ֔ם malkᵊḵˈem מֶלֶךְ king
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כִּיּ֣וּן kiyyˈûn כִּיּוּן Kaiwan
צַלְמֵיכֶ֑ם ṣalmêḵˈem צֶלֶם image
כֹּוכַב֙ kôḵˌav כֹּוכָב star
אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עֲשִׂיתֶ֖ם ʕᵃśîṯˌem עשׂה make
לָכֶֽם׃ lāḵˈem לְ to
5:26. et portastis tabernaculum Moloch vestro et imaginem idolorum vestrorum sidus dei vestri quae fecistis vobis
But you carried a tabernacle for your Moloch, and the image of your idols, the star of your god, which you made to yourselves.
5:26. And you carried a tabernacle for your Moloch and the image of your idols: the star of your god, which you made for yourselves.
5:26. But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
26. Ст. 26-й переведен в нашем тексте только предположительно. Стих представляет одно из наиболее темных и спорных мест в ветхозаветных книгах. Комментаторы различно понимают и отдельные выражения стиха, и общий смысл его, и связь его с предыдущим. Начало стиха unesathem переводят: "вы носили" (рус. т. ), "не носили ли вы" (Юнгеров), "вы понесете" (Новак, Гоонакер). Следующие слова ст. 26-го el sikkuth malkohem, соответственно переводу LXX (skhnhn tou Moloc), в нашем тексте переданы: скинию Молохову (т. е. sikkuth принято за имя нарицательное, а melech - за собственное). Новейшие комментаторы, однако, считают sikkuth или sakkuth собственным именем ассирийского бога Адара, а слово malkchem понимают в смысле нарицательном; все выражение, поэтому переводят: Саккута (Адара), царя вашего (Новак, Митчель, Гоонакер). Дальнейшие слова пророка в ст. 26-м Veet kijun zaimechem kochav elogechem LXX перевели: kai to astron tou qeou umwn 'Raifan, touV tupouV. Соответственно этому в рус т. читается: и звезду бога вашего Ремфана, изображения (которые вы сделали для себя). Перевод LXX и рус. слав. тексты предполагают расстановку слов отличную от расстановки подлинника. Евр. kijjun, преданное у LXX словом ΄Raifan, представляет apax legom и значение его спорно. По обычному пониманию kijjun, соответствующее арабскому kaivan, (Raifan-Kainan) aссирийскому kaavanu, есть название планеты Сатурна, а также бога Адара, символом которого является Сатурн. Т. о., sikkuth и kijjun два названия одного и того же божества, встречающиеся и в ассирийских гимнах (Гоонакер). По мнению новейших комментаторов весь стих должно перевести: "вы понесете Саккут вашего царя и звезду вашего бога (вашего звездного бога) Кевана, ваших идолов, которых вы сделали для себя" (Новак, Гоонакер). При таком переводе получается, что пророк обличает своих современников за почитание ассирийских божеств и угрожает пленением этих божеств, бессильных спасти своих почитателей. Пророк хочет сказать, что как в прошлом принесение жертв в пустыне не избавило народ от наказания, так и теперь жертвы ассирийским божествам не спасут народ от плена. Изложенное толкование ст. 26-го встречает, однако же, затруднения: 1) Амос нигде не обличает своих современников в языческом служении чужим божествам; 2) несение богов у ветхозаветных писателей обыкновенно усвояется победителям, а не побежденным (Ос Х:5; Ис XLVI:1; Иер XLVIII:7; XLIX:3); следовательно, угрожая пленением, пророк не мог сказать израильтянам - вы понесете Саккут и пр. ; 3) у LXX в Деян VII:42-43, в речи архид. Стефана, слова пророка истолкованы, как обличение за служение евреев языческим божествам во время пребывания в пустыне. В последнем смысле понимают ст. 26-й и наши отечественные толкователи кн. Амоса - еп. Палладий и проф. П. А. Юнгеров. Скиния Молохова - особая палатка, в которой носили изображения Молоха. - Звезду (kochav) бога вашего - т. е. звездного бога вашего или - почитаемого в образе звезды бога вашего. Ремфан - наименование звездного божества, - может быть Сатурна, который на египетских памятниках иероглифически изображался: repanneteru. (Юнгеров). О служении Молоху во время пребывания евреев в пустыне упоминается в Пятикнижии (Лев ХVIII:21; XX:2-3). О служении в это же время звездному божеству Ремфану говорится в первые только у пророка Амоса. Но уже второю заповедью десятословия предполагается знакомство евреев с почитанием небесных светил и склонность к этому почитанию (Исх XX:4; Втор IV:19). Познакомиться со звездным культом евреи могли в Египте, так как по свидетельству Геродота и (II, 42, 145) Диодора (I, 11, 25), египтяне почитали солнце, луну и звезды. При указанном толковании, связь ст. 26-го с предшествующим будет не прямая.
Adam Clarke: Commentary on the Bible - 1831
5:26: But ye have borne - The preceding verse spoke of their fathers; the present verse speaks of the Israelites then existing, who were so grievously addicted to idolatry, that they not only worshipped at stated public places the idols set up by public authority, but they carried their gods about with them everywhere.
The tabernacle of your Moloch - Probably a small portable shrine, with an image of their god in it, such as Moloch; and the star or representative of their god Chiun. For an ample exposition of this verse, see the note on Act 7:42; to which let me add, that from Picart's Religious Ceremonies, vol. 3 p. 199, we find that there was an idol named Choun worshipped among the Peruvians from the remotest antiquity.
Albert Barnes: Notes on the Bible - 1834
5:26: But ye have borne - Literally, "And ye bare the tabernacle of your Moloch" (literally, "your king," from where the idol Moloch had its name.) He assigns the reason, why he had denied that they sacririced to God in the wilderness. "Did ye offer sacrifices unto Me, and ye bare?" that is, seeing that ye bare. The two were incompatible. Since they did "carry about the tabernacle of their king," they did not really worship God. He whom they chose as "their king," was their god. The "tabernacle" or "tent" was probably a little portable shrine, such as Demetrius the silversmith and those of his craft made for the little statues of their goddess Diana Act 19:24. Such are mentioned in Egyptian idolatry. "They carry forth" we are told , "the image in a small shrine of gilt wood."
Of your Moloch and Chiun - The two clauses must be read separately, the "tabernacles of Moloch" (strictly, "of your king,") "and Chiun your images." The two clauses, "the tabernacle of your king, and Chiun your images," are altogether distinct. They correspond to one another, but they must not be read as one whole, in the sense, "the tabernacle of your king and of Chiun your images." The rendering of the last clause is uncertain. God has so "utterly abolished the idols" Isa 2:18, through whom Satan contested with Him the allegiance of His people, that we have no certain knowledge, what they were. There may be some connection between the god whom the Israelites in the wilderness worshiped as "their king," and him whose worship Solomon, in his decay, brought into Jerusalem, the god whom the Ammonites worshiped as "the king, Hammolech," or, as he is once called, "Molech , and three times "Milchom" Kg1 11:5, Kg1 11:33; Kg2 23:13 (perhaps an abstract, as some used to speak of "the Deity"). He is mostly called "Hammolech," the Ammonite way of pronouncing what the Hebrews called "Hammelech, the king."
But since the name designates the god only as "the king," it may have been given to different gods, whom the pagan worshiped as their chief god. In Jewish idolatry, it became equivalent to Baal Jer 19:5; Jer 32:35, "lord;" and to avert his displeasure, the Hebrews (as did the Carthaginians, a Phoenician people, down to the time of our Lord ), burned their own children, "their sons and their daughters," alive to him. Yet, even in these dreadful rites, the Carthaginian worship was more cold-blooded and artificial than that of Phoenicia. But whether "the king," whom the Israelites worshiped in the wilderness, was the same as the Ammonite Molech or no, those dreadful sacrifices were then no part of his worship; else Amos would not have spoken of the idolatry, "as the carrying about his tabernacle" only.
He would have described it by its greatest offensiveness. "The king" was a title also of the Egyptian Deity, Osiris , who was identified with the sun, and whose worship Israel may probably have brought with them, as well as that of the calf, his symbol. Again most of the old translators have retained the Hebrew word Chiyyan , either regarding it as a proper name, or unable to translate it. Some later tradition identities it with tire planet Saturn , which under a different name, the Arabs propitiated as a malevolent being . In Ephrem's time, the pagan Syrians worshiped "the child-devouring Chivan" .
Israel however, did not learn the idolatry from the neighboring Arabs, since it is not the Arab name of that planet . In Egyptian, the name of Chunsu, one of the 12 gods who severally were thought to preside over the 12 months, appears in an abridged form Chuns or Chon . He was, in their mythology, held to be "the oldest son of Ammon" ; "his name is said to signify , "power, might;" and he to be that ideal of might, worshiped as the Egyptian Hercules ."
Etymology M. See Sir G. Wilk. in Rawlinson, Herodotus, ii. 78. note. "The Egyptians called Hercules Chon." L. Girald (Opp. ii. 327) from Xenophon. Antioch. Drus. but the authority given is wrong). The name Chun extended into Phoenician and Assyrian proper names. Still Chon is not Chiyyun; and the fact that the name was retained as Chon or Chun in Phoenicia (where the worship was borrowed) as well as in Assyria, is a ground for hesitating to identify with it the word of Chiyyun, which has a certain likeness only to the abridged name. Jerome's Hebrew teacher on the other hand knew of no such tradition, and Jerome renders it "image . And certainly it is most natural to render it not as a name, but as a common noun. It may probably mean, "the pedestal," the "basis of your images." The prophet had spoken of their images, as covered over with their little "shrines, the shrines of your king." Here he may, not improbably, speak of them, its fastened to a pedestal. Such were the gods, whom they chose for the One true God, gods, "carried about," covered over, fixed to their place, lest they should fall.
The worship was certainly some form of star-worship, since there follows, "the star of your god." It took place after the worship of the calf. For Stephen, after having spoken of that idolatry says, "Then God turned and gave them up to worship the host of heaven, as it is written in the book of the prophets" Act 7:42. Upon their rebellions, God at last gave them up to themselves. Stephen calls the god whom they worshiped, "Rephan," quoting the then existing Greek translation, "having regard," Jerome says, "to the meaning rather than the words. This is to be observed in all Holy Scripture, that Apostles and apostolic men, in citing testimonies from the Old Testament, regard, not the words, but the meaning, nor do they follow the words, step by step, provided they do not depart from the meaning."
Of the special idolatry there is no mention in Moses, in like way as the mention of the worship of the "goat , a second symbol of the Pantheistic worship of Egypt , is contained only incidentally in the prohibition of that worship. After the final rebellion, upon which God rejected that generation, Holy Scripture takes no account of them. They had failed God; they had forfeited the distinction, for which God had created, preserved, taught them, Rev_ealed Himself to them, and had, by great miracles, rescued them from Egypt. Thenceforth, that generation was cast aside unnoticed.
Which ye made to yourselves - This was the fundamental fault, that they "made it for themselves." Instead of the tabernacle, which God, their king, appointed, they "bare about the tabernacle" of him whom they took for their king; and for the service which He gave, they "chose new gods" Jdg 5:8 for themselves. Whereas God made them for Himself, they made for themselves gods out of their own mind. All idolatry is self will, first choosing a god, and then enslaved to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:26: the tabernacle of your Moloch: or, Siccuth your king, Lev 18:21, Lev 20:2-5; Kg1 11:33; Kg2 23:12, Kg2 23:13, Milcom
Geneva 1599
5:26 But ye have borne the tabernacle of your (n) Moloch and Chiun your images, the star of your god, which ye made to yourselves.
(n) That idol which you esteemed as your king, and carried about as you did Chiun, in which images you thought that there was a certain divinity.
John Gill
5:26 But ye have borne the tabernacle of your Mo,.... The god of the Ammonites; See Gill on Amos 1:13; and See Gill on Jer 7:31; called theirs, because they also worshipped it, and caused their seed to pass through the fire to it; and which was carried by them in a shrine, or portable tent or chapel. Or it may be rendered, "but ye have borne Siccuth your king" (p); and so Siccuth may be taken for the name of an idol, as it is by Jarchi, Kimchi, and Ben Melech, to whom they gave the title of king, as another idol went by the name of the queen of heaven; perhaps by one was meant the sun, and by the other the moon;
and Chiun, your images; Mo or Siccuth was one, and Chiun another image, or rather the same; and this the same with Chevan, which in the Arabic and Persic languages is the name of Saturn, as Aben Ezra and Kimchi say; and is so rendered by Montanus here; and who in the Egyptian tongue was called Revan, or Rephan, or Remphan; as by the Septuagint here, and in Acts 7:43;
the star of your god, which ye made to yourselves; or the star "your god" (q); meaning the same with Chiun or Saturn; perhaps the same with the star that fell from the air or sky, mentioned by Sanchoniatho (r); which Astarte, the wife of Chronus or Saturn, is said to take and consecrate in Tyre; this they made for themselves, and worshipped as a deity. The Targum is,
"ye have borne the tabernacle of your priests, Chiun your image, the star your God, which ye have made to yourselves.''
Various are the senses put upon the word Chiun. Some read it Cavan, and take it to signify a "cake"; in which sense the word is used in Jer 7:18; and render it, "the cake of your images" (s); and supposing that it had the image of their gods impressed upon it. Calmet interprets it "the pedestal of your images" (t); and indeed the word has the signification of a basis, and is so rendered by some (u); and is applicable to Mo their king, a king being the basis and foundation of the kingdom and people; and to the sun, intended by that deity, which is the basis of the celestial bodies, and of all things on earth. Some take Mo and Chiun to be distinct deities, the one to be the sun, the other the moon; but they seem rather to be the same, and both to be the Egyptian ox, and the calf of the Israelites in the wilderness, the image of which was carried in portable tents or tabernacles, in chests or shrines; such as the Succothbenoth, or tabernacles of Venus, 4Kings 17:30; and those of Diana's, Acts 19:24; the first of these portable temples we read of, is one drawn by oxen in Phoenicia, mentioned by Sanchoniatho (w); not that the Israelites carried such a tent or tabernacle during their travels through the wilderness, whatever they might do the few days they worshipped the calf; but this is to be understood of their posterity in later times, in the times of Amos; and also when Shalmaneser carried them captive beyond Damascus, as follows. It may be further observed, for the confirmation and illustration of what has been said concerning Chiun, that the Egyptian Anubis, which Plutarch (x) says is the same with Saturn, is called by him Kyon, which seems to be no other than this word Chiun: and whereas Stephen calls it Rephan, this is not a corruption of the word, reading Rephan or Revan for Chevan; nor has he respect to Rimmon, the god of the Syrians, but it is the Egyptian name for Saturn; which the Septuagint interpreters might choose to make use of, they interpreting for the king of Egypt: and Diodorus Siculus (y) makes mention of an Egyptian king called Remphis, whom Braunius (z) takes to be this very Chiun; see Acts 7:43; but Rephas, or Rephan, was the same with Chronus, or Saturn, from whence came the Rephaim (a), who dwelt in Ashtaroth Karnaim, a town of Ham or Chronus; see Gen 14:5. Some (b), who take Siccuth for an idol, render it in the future, "ye shall carry", &c. and take it to be a prediction of Amos, that the Israelites should, with great reproach and ignominy, be obliged by the Assyrians, as they were led captive, to carry on their shoulders the idols they had worshipped, and in vain had trusted in, as used to be done in triumphs; See Gill on Amos 1:15.
(p) "Siccuth regem vestrum", Munster, Montanus, Vatablus, Calvin, Mercerus. (q) "sidus deum vestrum", Liveleus; "sidus, vel stellam deos vestros", Calvin. (r) Apud Euseb. Praepar. Evangel. l. 1. p. 38. (s) "placentam imagiuum vestrarum", Pagninus, Tigurine version, Vatablus. (t) Dictionary, in the word "Chiun". (u) "Basim imaginum vestrarum", Junius & Tremellius, Piscator; "statumen", Burkius. (w) Apud Euseb. Praepar. Evangel. l. 1. p. 35. (x) De Iside. (y) Bibliothec. l. 1. p. 56. (z) Selecta Sacra. l. 4. c. 9. sect. 132. p. 435. (a) Vid. Cumberland's Sanchoniatho, p. 120. (b) Vid. Scholia Quinquarborei in loc. So Jarchi and Lyra.
John Wesley
5:26 Ye have borne - Ye carried along with you in the wilderness; the shrine, or canopy in which the image was placed. Moloch - The great idol of the Ammonites. Chiun - Another idol.
5:275:27: Եւ փոխեցից զձեզ անդր քան զԴամասկոս՝ ասէ Տէր, Աստուած ամենակալ անո՛ւն է նորա[10518]։[10518] Ոմանք. Ասէ Տէր, ամենակալ է անուն։
27 Ես ձեզ պիտի փոխադրեմ Դամասկոսից այն կողմ», - ասում է Տէրը,որի անունն է Աստուած Ամենակալ:
27 Ուստի ձեզ Դամասկոսէն անդին գերի պիտի քշեմ»,Կ’ըսէ Տէրը, որուն անունը Զօրքերու Աստուած է։
Եւ փոխեցից զձեզ`` անդր քան զԴամասկոս, ասէ Տէր, Աստուած [71]ամենակալ անուն է նորա:

5:27: Եւ փոխեցից զձեզ անդր քան զԴամասկոս՝ ասէ Տէր, Աստուած ամենակալ անո՛ւն է նորա[10518]։
[10518] Ոմանք. Ասէ Տէր, ամենակալ է անուն։
27 Ես ձեզ պիտի փոխադրեմ Դամասկոսից այն կողմ», - ասում է Տէրը,որի անունն է Աստուած Ամենակալ:
27 Ուստի ձեզ Դամասկոսէն անդին գերի պիտի քշեմ»,Կ’ըսէ Տէրը, որուն անունը Զօրքերու Աստուած է։
zohrab-1805▾ eastern-1994▾ western am▾
5:275:27 За то Я переселю вас за Дамаск, говорит Господь; Бог Саваоф имя Ему!
5:27 καὶ και and; even μετοικιῶ μετοικιζω resettle ὑμᾶς υμας you ἐπέκεινα επεκεινα beyond Δαμασκοῦ δαμασκος Damaskos; Thamaskos λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὄνομα ονομα name; notable αὐτῷ αυτος he; him
5:27 וְ wᵊ וְ and הִגְלֵיתִ֥י hiḡlêṯˌî גלה uncover אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from הָ֣לְאָה hˈālᵊʔā הָלְאָה further לְ lᵊ לְ to דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus אָמַ֛ר ʔāmˈar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s) צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service שְׁמֹֽו׃ פ šᵊmˈô . f שֵׁם name
5:27. et migrare vos faciam trans Damascum dixit Dominus Deus exercituum nomen eiusAnd I will cause you to go into captivity beyond Damascus, saith the Lord, the God of hosts is his name.
27. Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is the God of hosts.
5:27. And I will cause you to go into captivity across Damascus, says the Lord. The God of hosts is his name.
5:27. Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name [is] The God of hosts.
Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name [is] The God of hosts:

5:27 За то Я переселю вас за Дамаск, говорит Господь; Бог Саваоф имя Ему!
5:27
καὶ και and; even
μετοικιῶ μετοικιζω resettle
ὑμᾶς υμας you
ἐπέκεινα επεκεινα beyond
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
ο the
παντοκράτωρ παντοκρατωρ almighty
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
5:27
וְ wᵊ וְ and
הִגְלֵיתִ֥י hiḡlêṯˌî גלה uncover
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
הָ֣לְאָה hˈālᵊʔā הָלְאָה further
לְ lᵊ לְ to
דַמָּ֑שֶׂק ḏammˈāśeq דַּמֶּשֶׂק Damascus
אָמַ֛ר ʔāmˈar אמר say
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽי־ ʔᵉlōhˈê- אֱלֹהִים god(s)
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
שְׁמֹֽו׃ פ šᵊmˈô . f שֵׁם name
5:27. et migrare vos faciam trans Damascum dixit Dominus Deus exercituum nomen eius
And I will cause you to go into captivity beyond Damascus, saith the Lord, the God of hosts is his name.
5:27. And I will cause you to go into captivity across Damascus, says the Lord. The God of hosts is his name.
5:27. Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name [is] The God of hosts.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27. За то Я переселю вас за Дамаск: пророк не указывает прямо место переселения израильтян но, очевидно, он имеет в виду Ассиро-Вавилонию. Восполняя слова пророка, арх. Стефан в речи своей говорил.
Adam Clarke: Commentary on the Bible - 1831
5:27: Will I cause you to go into captivity beyond Damascus - That is, into Assyria, the way to which, from Judea, was by Damascus.
But St. Stephen says, Act 7:43, beyond Babylon; because the Holy Spirit that was in him chose to extend the meaning of the original text to that great and final captivity of the Jews in general, when Zedekiah, their last king, and the people of Judea, were carried into Mesopotamia, Armenia, and Media; see Kg2 17:7, Kg2 17:24. This captivity happened after the time of Amos.
Albert Barnes: Notes on the Bible - 1834
5:27: Therefore - (And) this being so, such having been their way from the beginning until now, will I cause you to go into captivity beyond Damascus Syria was the most powerful enemy by whom God had heretofore chastened them Kg2 13:7. From Syria He had recently, for the time, delivered them, and had given Damascus into their hands Kg2 14:25, Kg2 14:28. That day of grace had been wasted, and they were still rebellious. Now God would bring against them a mightier enemy. Damascus, the scene of their triumph, should be their pathway to captivity. God would "cause" them "to go into captivity," not to "Damascus," from where they might have easily returned, but "beyond" it, as He did, "into the cities of the Medes." But Israel had, up to the time of Amos and beyond it, no enemy, no war, "beyond Damascus." Jehu had probably paid tribute to Shalmanubar king of Assyria, to strengthen himself . The Assyrian monarch had warred against Israel's enemies, and seemingly received some check from them (see the note above at Amo 1:3).
Against Israel he had shown no hostility. But for the conspiracy of one yet to be born in private life, one of the captains of Israel who by murder, became its sovereign, it might have continued on in its own land. The Assyrian monarchs needed tribute, not slaves; nor did they employ Israel as slaves. Exile was but a wholesale imprisonment of the nation in a large but safe prison-house. Had they been still, they were more profitable to Assyria, as tributaries in their own land. There was no temptation to remove them, when Amos prophesied. The temptation came with political intrigues which had not then commenced. The then Assyrian monarch, Shamasiva, defeated their enemies the Syrians, united with and aiding the Babylonians ; "they" had then had no share in the opposition to Assyria, but lay safe in their mountain-fastness.
It has been said , "Although the kingdom of Israel had, through Jeroboam, recovercd its old borders, yet careless insolence, luxury, unrighteousness, "must" bring the destruction of the kingdom which the prophet foretells. The prophet does but dimly forebode the superior power of Assyria." Solomon had declared the truth, "Righteousness exalteth a nation, but sin is a reproach to any people" Pro 14:34. But there are many sorts of decay. Decay does not involve the transportation of a people. Nay, decay would not bring it, but the contrary. A mere luxurious people rots on its own soil, and would be left to rot there. It was the little remnant of energy, political cabaling, warlike spirit, in Israel, which brought its ruin from man. Idolatry, "insolence, luxury, unrighteousness," bring down the displeasure of God, not of man. Yet Amos foretold, that God would bring the destruction through man.
They were, too, no worse than their neighbors, nor so bad; not so bad as the Assyrians themselves, except that, God having Rev_ealed Himself to them, they had more light. The sin then, the punishment the mode of punishment, belong to the divine Rev_elation. Such sins and worse have existed in Christian nations. They were in part sins directly against God. God reserves to Himself, how and when He will punish. He has annexed no such visible laws of punishment to a nation's sins that man could, of his own wisdom or observation of God's ways, foresee it. They through whom Itc willed to inflict it, and whom Amos pointed out, were not provoked by "those" sins. There was no connection between Israel's present sins, and Assyria's future vengeance. No Eastern despot cares for the oppressions of his subjects, so that his own tribute is collected. See the whole range of Muslim rule now. As far too as we know, neither Assyria nor any other power had hitherto punished rebellious nations by transporting them ; and certainly Israel had not yet rebelled, or meditated rebellion. He only who controls the rebellious wills of people, and through their self-will works out His own all-wise Will and man's punishment, could know the future of Israel and Assyria, and how through the pride of Assyria He would bring down the pride of Samaria.
It has been well said by a thoughtful observer of the world's history, "Whosoever attempts to prophesy, not being inspired, is a fool." We English know our own sins, many and grievous; we know of a vast reign of violence, murder, blasphemy, theft, uncleanness, covetousness, dishonest dealing, unrighteousness, and of the breach of every commandment of God: we know well now of an instrument in God's Hands, not far off; like the Assyrian, but within two hours of our coast; armaments have been collected; a harbor is being formed; our own coast openly examined; iron-sheeted vessels prepared; night-signals provided; some of our own alienated population organized; with a view to our invasion. We recognize the likelihood of the invasion, fortify our coast, arm, not as a profession, but for security. Our preparations testify, how widespread is our expectation. No one scarcely doubts that it will be.
Yet who dare predict the issue? Will God permit that scourge to come? Will he pRev_ail? What would be the extent of our sufferings or loss? How would our commerce or our Empire be impaired? Would it be dismembered? Since no man can affirm anything as to this which is close at hand, since none of us would dare to affirm in God's Name, in regard to any one stage of all this future, that this or that would or would not happen, then let people have at least the modesty of the magicians of Egypt, and seeing in God's prophets those absolute predictions of a future, such as their own wisdom, under circumstances far more favorable, could not dare to make, own; "This is the finger of God" Exo 8:19. Not we alone. We see all Europe shaken; we see powers of all sorts, heaving to and fro; we see the Turkish power ready to dissolve, stayed up, like a dead man, only by un-Christian jealousies of Christians. Some things we may partially guess at.
But with all our means of knowing what passes everywhere, with all our knowledge of the internal impulses of nations, hearing, as we do, almost every pulse which beats in the great European system, knowing the diseases which, here and there, threaten convulsion or dissolution, no one dare stake his human wisdom on any absolute prediction, like these of the shepherd of Tekoa as to Damascus (see the note above at Amo 1:5. pp. 160, 161) and Israel. To say the like in God's Name, unless inspired, we should know to be blasphemy. God Himself set the alternative before men. "Let all the nations be gathered together, and let the people be assembled; who among them that can declare this, and show former things? Let them bring forth their witnesses, that they may be justified; or let them hear, and say," It is "truth" Isa 43:9.
Stephen, in quoting this prophecy, substitutes, Babylon for Damascus, as indeed "the cities of the Medes" were further than Babylon. Perhaps he set the name, in order to remind them, that as God had brought Abraham "out of the land of the Chaldeans" Act 7:4, leaving the idols which his "fathers" had "served" Jos 24:14, to serve God only, so they, serving idols, were carried back, from where Abraham had come, forfeiting, with the faith of Abraham, the promises made to Abraham; aliens and outcasts.
Saith the Lord, the Lord of hosts - The Lord of the heavenly hosts for whose worship they forsook God; the Lord of the hosts on earth, whose ministry He employs to punish those who rebel against Him , "For He hath many hosts to execute His judgments, the hosts of the Assyrians, the Medes and Persians, the Greeks and Romans." All creatures in heaven and in earth are, as He says of the holy Angels, "ministers of His, that do His pleasure" Psa 103:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:27: beyond: Kg2 15:29, Kg2 17:6; Act 7:43
whose: Amo 4:13
John Gill
5:27 Therefore will I cause you to go into captivity beyond Damascus,.... The chief city of Syria; and which, as Aben Ezra says, lay to the east of the land of Israel, and was a very strong and fortified place: and Syria being in alliance with Israel, the Israelites might think of fleeing thither for refuge, in the time of their distress; but they are here told that they should be taken captive, and be carried to places far more remote than that: Stephen says, "beyond Babylon"; as they were, for they were carried into Media, to Halah and Habor by the river of Gozan, to the cities of the Medes; their way to which lay through Syria and Babylon; See Gill on Acts 7:43;
saith the Lord, whose name is the God of hosts; and therefore is able to do what he threatens; and it might be depended upon it would be certainly done, as it is clear, beyond all contradiction, it has been done; see 4Kings 17:6.
John Wesley
5:27 Therefore - For all your idolatry and other sins, in which you have obstinately continued.
Robert Jamieson, A. R. Fausset and David Brown
5:27 beyond Damascus--In Acts 7:43 it is "beyond Babylon," which includes beyond Damascus. In Amos time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (4Kings 17:6; compare here Amos 1:5; Amos 4:3; Amos 6:14). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (4Kings 10:32-33; 4Kings 13:7), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare 4Kings 15:29; 4Kings 16:9; Is 8:4, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (Amos 3:1).