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jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-8. Обличение беспечности, роскоши и высокомерия вельмож израильских. 9-14. Возвещение наказания.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A sinful people studying to put a slight upon God's threatenings and to make them appear trivial, confiding in their privileges and pre-eminences above other nations (ver. 2, 3), and their power (ver. 13), and wholly addicted to their pleasures, ver. 4-6. II. A serious prophet studying to put a weight upon God's threatenings and to make them appear terrible, by setting forth the severity of those judgments that were coming upon these sensualists (ver. 7), God's abhorring them, and abandoning them and theirs to death (ver. 8-11), and bringing utter desolation upon them, since they would not be wrought upon by the methods he had taken for their conviction, ver. 12-14.
Adam Clarke: Commentary on the Bible - 1831
The prophet reproves his people for indulging themselves in luxurious ease, and forming alliances with their powerful idolatrous neighbors, Amo 6:1. He asks if their lands or their lot be better than their own, Amo 6:2, that they should choose to worship the gods of the heathen, and forsake Jehovah. Then follows an amplification of the sin which the prophet reproves, Amo 6:3-6; to which he annexes very awful threatenings, confirmed by the oath of Jehovah, Amo 6:7, Amo 6:8. He next particularly specifies the punishment of their sins by pestilence, Amo 6:9-11; by famine, or a drought that should harden the earth so that it could not be tilled, Amo 6:12; and by the sword of the Assyrians, Amo 6:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Amo 6:1, The wantonness of Israel, Amo 6:7, shall be plagued with desolation; Amo 6:12, and their incorrigibleness shall end in affliction.
John Gill
INTRODUCTION TO AMOS 6
This chapter seems to be directed both to the two tribes of Judah and Benjamin, and the ten tribes of Israel, under the names of Zion and Samaria, and to the principal men in both; who are reproved and threatened for their carnal security and self-confidence, being in no fear of the evil day, though they had no reason for it no more than other people, Amos 6:1; are charged with wantonness, luxury, intemperance, and want of sympathy with those in distress, Amos 6:4; therefore are threatened to be carried captive first, and their city to be delivered up; which, for the certainty of it, is not only said, but swore to, Amos 6:7; and a great mortality in every house, and the destruction of all houses, both great and small, Amos 6:9; and since a reformation of them seemed impracticable, and not to be expected, but they gloried in their wealth, and boasted of their strength, therefore they should be afflicted by a foreign nation raised against them, which affliction should be general, from one end of the country to the other, Amos 6:12.
6:16:1: Վա՛յ որ անգոսնեն զՍիոն, եւ յուսացեալ իցեն ՚ի լեա՛ռն Շամրնի. կթեցին զիշխանութիւնս ազգաց, եւ մտին ՚ի նոսա տունդ Իսրայէլի[10519]։ [10519] Ոմանք. Կթէ զիշխանութիւնս ազգաց։
1 Վա՛յ նրանց, ովքեր արհամարհում են Սիոնըեւ յոյս են դրել Սամարիայի լերան վրայ: Հաւաքեցին ազգերի իշխաններին,եւ Իսրայէլի տունը մտաւ նրանց մէջ:
6 «Վա՜յ Սիօնի մէջ հանգիստ բնակողներուն Ու Սամարիայի լերանը վրայ՝ ապահովութեամբ նստողներուն, Ազգերու գլուխին երեւելիներուն, Որոնց կը դիմէ Իսրայէլի տունը։
Վա՜յ [72]որ անգոսնեն զՍիոն, եւ յուսացեալ իցեն ի լեառն Շամրնի. կթեցին զիշխանութիւնս ազգաց, եւ մտին ի նոսա`` տունդ Իսրայելի:

6:1: Վա՛յ որ անգոսնեն զՍիոն, եւ յուսացեալ իցեն ՚ի լեա՛ռն Շամրնի. կթեցին զիշխանութիւնս ազգաց, եւ մտին ՚ի նոսա տունդ Իսրայէլի[10519]։
[10519] Ոմանք. Կթէ զիշխանութիւնս ազգաց։
1 Վա՛յ նրանց, ովքեր արհամարհում են Սիոնըեւ յոյս են դրել Սամարիայի լերան վրայ: Հաւաքեցին ազգերի իշխաններին,եւ Իսրայէլի տունը մտաւ նրանց մէջ:
6 «Վա՜յ Սիօնի մէջ հանգիստ բնակողներուն Ու Սամարիայի լերանը վրայ՝ ապահովութեամբ նստողներուն, Ազգերու գլուխին երեւելիներուն, Որոնց կը դիմէ Իսրայէլի տունը։
zohrab-1805▾ eastern-1994▾ western am▾
6:16:1 Горе беспечным на Сионе и надеющимся на гору Самарийскую именитым первенствующего народа, к которым приходит дом Израиля!
6:1 οὐαὶ ουαι woe τοῖς ο the ἐξουθενοῦσιν εξουθενεω despise Σιων σιων Siōn; Sion καὶ και and; even τοῖς ο the πεποιθόσιν πειθω persuade ἐπὶ επι in; on τὸ ο the ὄρος ορος mountain; mount Σαμαρείας σαμαρεια Samareia; Samaria ἀπετρύγησαν αποτρυγαω origin; beginning ἐθνῶν εθνος nation; caste καὶ και and; even εἰσῆλθον εισερχομαι enter; go in αὐτοί αυτος he; him οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel
6:1 הֹ֚וי ˈhôy הֹוי alas הַ ha הַ the שַּׁאֲנַנִּ֣ים ššaʔᵃnannˈîm שַׁאֲנָן at ease בְּ bᵊ בְּ in צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion וְ wᵊ וְ and הַ ha הַ the בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria נְקֻבֵי֙ nᵊquvˌê נקב bore רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people וּ û וְ and בָ֥אוּ vˌāʔû בוא come לָהֶ֖ם lāhˌem לְ to בֵּ֥ית bˌêṯ בַּיִת house יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:1. vae qui opulenti estis in Sion et confiditis in monte Samariae optimates capita populorum ingredientes pompatice domum IsrahelWoe to you that are wealthy in Sion, and to you that have confidence in the mountain of Samaria: ye great men, heads of the people, that go in with state into the house of Israel.
1. Woe to them that are at ease in Zion, and to them that are secure in the mountain of Samaria, the notable men of the chief of the nations, to whom the house of Israel come!
Woe to them [that are] at ease in Zion, and trust in the mountain of Samaria, [which are] named chief of the nations, to whom the house of Israel came:

6:1 Горе беспечным на Сионе и надеющимся на гору Самарийскую именитым первенствующего народа, к которым приходит дом Израиля!
6:1
οὐαὶ ουαι woe
τοῖς ο the
ἐξουθενοῦσιν εξουθενεω despise
Σιων σιων Siōn; Sion
καὶ και and; even
τοῖς ο the
πεποιθόσιν πειθω persuade
ἐπὶ επι in; on
τὸ ο the
ὄρος ορος mountain; mount
Σαμαρείας σαμαρεια Samareia; Samaria
ἀπετρύγησαν αποτρυγαω origin; beginning
ἐθνῶν εθνος nation; caste
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
αὐτοί αυτος he; him
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
6:1
הֹ֚וי ˈhôy הֹוי alas
הַ ha הַ the
שַּׁאֲנַנִּ֣ים ššaʔᵃnannˈîm שַׁאֲנָן at ease
בְּ bᵊ בְּ in
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
וְ wᵊ וְ and
הַ ha הַ the
בֹּטְחִ֖ים bbōṭᵊḥˌîm בטח trust
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
שֹׁמְרֹ֑ון šōmᵊrˈôn שֹׁמְרֹון Samaria
נְקֻבֵי֙ nᵊquvˌê נקב bore
רֵאשִׁ֣ית rēšˈîṯ רֵאשִׁית beginning
הַ ha הַ the
גֹּויִ֔ם ggôyˈim גֹּוי people
וּ û וְ and
בָ֥אוּ vˌāʔû בוא come
לָהֶ֖ם lāhˌem לְ to
בֵּ֥ית bˌêṯ בַּיִת house
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:1. vae qui opulenti estis in Sion et confiditis in monte Samariae optimates capita populorum ingredientes pompatice domum Israhel
Woe to you that are wealthy in Sion, and to you that have confidence in the mountain of Samaria: ye great men, heads of the people, that go in with state into the house of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Гл. Vl-я содержит новую обличительную речь пророка против тех, которые считали день Господень далеким и отгоняли от себя всякую мысль о предстоящем суде. В этой речи пророк обращается к вельможам самарийским, ставя наряду с ними и вельмож Сионских. - Горе беспечным на Сионе: по переводу LXX - toiV exouqenousi Siwn, слав. "люте уничижающим Сиона". По греч. переводу, таким образом, пророк обращается только к вельможам самарийским, что вполне соответствует контексту, хотя и не подтверждается другими переводами. - Именитым первенствующего народа, евр. nekuvejreschith haggoim: "первенствующим народом" или точнее с евр. "первенцем из народов" называется у пророка Израиль; такое название дано было народу самим Господом через Моисея (Исх IV:22; ХIX:5; Чис XXIV:20). Пророк употребляет это название в ироническом смысле, желая указать на то, что Израиль более сознает свои права, нежели помнит свои обязанности. LXX eвp. nekuvej (именитым), по-видимому, сочли формой гл. jakar и по аналогии с существ. jekev точило, придали ему значение - apotrugaw - собираю в точило; слово reschith (начало, первенец) LXX читали, как reschim и перевели arcaV - головы, начатки; отсюда в слав. "обимаша" (собрали в точило) начатки языков. Мысль греч. -слав. текста неясна сама по себе и не стоит ни в какой связи к контекстом. - К которым приходит дом Израиля, слав. "и внидоша к ним (т. е. к вельможам) дом Израилев": выражение неясное; предполагают обыкновенно, что глагол ubau (приходят) должно дополнить: "для суда".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came! 2 Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border? 3 Ye that put far away the evil day, and cause the seat of violence to come near; 4 That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; 5 That chant to the sound of the viol, and invent to themselves instruments of music, like David; 6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. 7 Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
The first words of the chapter are the contents of these verses; but they sound very strangely, and contrary to the sentiments of a vain world: Woe to those that are at ease! We are ready to say, Happy are those that are at ease, that neither feel any trouble nor fear any, that lie soft and warm, and lay nothing to heart; and wise we think are those that do so, that bathe themselves in the delights of sense and care not how the world goes. Those are looked upon as doing well for themselves that do well for their bodies and make much of them; but against them this woe is denounced, and we are here told what their ease is, and what the woe is.
I. Here is a description of their pride, security, and sensuality, for which God would reckon with them.
1. They were vainly conceited of their own dignities, and thought those would secure them from the judgments threatened and be their defence against the wrath both of God and man. (1.) Those that dwelt in Zion thought that was honour and protection enough for them, and they might there be quiet from all fear of evil, because it was a strong city, well fortified both by nature and art (we read of Zion's strong-holds and her bulwarks), and because it was a royal city, where were set the thrones of the house of David (it was the head-city of Judah, and therefore truly great), and especially because it was the holy city, where the temple was, and the testimony of Israel; those that dwelt there doubted not but that God's sanctuary would be a sanctuary to them and would shelter them from his judgments. The temple of the Lord are these, Jer. vii. 4. They are haughty because of the holy mountain, Zeph. iii. 11. Note, Many are puffed up with pride, and rocked asleep in carnal security, by their church-privileges, and the place they have in Zion. (2.) Those that dwelt in the mountain of Samaria, though it was not a holy hill, like that of Zion, yet they trusted in it, because it was the metropolis of a potent kingdom, and perhaps, in imitation of Jerusalem, was the head-quarters of its religion; and by lapse of time the hill of Shemer became with them in as good repute as the hill of Zion ever was. They hoped for salvation from these hills and mountains. (3.) Both these two kingdoms valued themselves upon their relation to Israel, that prince with God, which they looked upon as masking them the chief of the nations, more ancient and honourable than any of them; the first-fruits of the nations (so the word is), dedicated to God and sanctifying the whole harvest. The house of Israel came to them, that is, was divided into those kingdoms, of which Zion and Samaria were the mother cities. Those that were at ease were the princes and rulers, the great men, that were chief of the nations, chief of those two kingdoms, and to whom, having their residence in Zion and Samaria, the whole house of Israel applied for judgment. Note, It is hard to be great and not to be proud. Great nations and great men are apt to overvalue themselves, and to overlook their neighbours, because they think they a little overtop them. But, for a check to their pride and security, the prophet bids them take notice of those cities that were within the compass of their knowledge, that had been as illustrious in their time as ever Zion or Samaria was, and yet were destroyed, v. 2. "Go to Calneh (which was an ancient city built by Nimrod, Gen. x. 10), and see what has become of that, it is now in ruins; so is Hamath the great, one of the chief cities of Syria. Sennacherib boasts of destroying the gods of Hamath. Gath was likewise made desolate by Hazael, and not long ago, 2 Kings xii. 17. Now were they better than these kingdoms of Judah and Israel? Yes, they were, and their border greater than your border, so that they had more reason than you to be confident of their own safety; yet you see what has become of them, and dare you be secure? Art thou better than populous No?" Nah. iii. 8. Note, The examples of others' ruin forbid us to be secure.
2. They persisted in their wicked courses upon a presumption that they should never be called to an account for them (v. 3): "You put far away the evil day, the day of reckoning, as a thing that shall never come, or you look upon it as at such a distance that it makes no impression at all upon you; you put it far away, and think you can still put it yet further, and adjourn it de die in diem--from day to day, and therefore you cause the seat of violence to draw near; you venture upon all acts of injustice and oppression, and have fellowship with the throne of iniquity, which frames mischief by a law, Ps. xciv. 20. You cause that to come near, as if that would be your protection from these judgments which really ripens you for them." Note, Therefore men take sin to be near them, because they take judgment to be far off from them; but those deceive themselves who thus mock God.
3. They indulged themselves in all manner of sensual pleasures and delights, v. 4-6. These Israelites were perfect epicures and slaves to their appetites. Their dignities (in consideration of which they ought to have been examples of self-denial and mortification), they thought, would justify them in their sensuality; the gains of their oppression and violence, they thought, would bear the charge of it; and they put the evil day at a distance, that they might give them no disturbance in it. That which they are here charged with is not in itself sinful (these things might be soberly and moderately used), but they placed their happiness in the gratification of their carnal appetites; and though they were men in office, that had business to mind, they gave themselves up to their pleasures, spent their time in them, and threw away their thoughts, and cares, and estates upon them. They were in these enjoyments as in their element. Their hearts were upon them; they exceeded all bounds in them, and this at a time when God in his providence was calling them to weeping and mourning, Isa. xxii. 12, 13. When they were under guilt and wrath, and the judgments of God were ready to break in upon them, they called for wine and strong drink, presuming that to-morrow shall be as this day, and much more abundant (Isa. lvi. 12), thus walking contrary to God and setting his justice at defiance. (1.) They were extravagant in their furniture. Nothing would serve them but beds of ivory to sleep upon, or to sit on at their meat, when sackcloth and ashes would have become them better. (2.) They were lazy, and humoured themselves in the love of ease. They did not only lie down, but stretched themselves upon their couches, when they should have stirred up themselves to their business; they were willingly slothful, and took a pride in doing nothing; they abound in superfluities (so the margin reads it), when many of their poor brethren wanted necessaries. (3.) They were nice and curious in their diet, must have every thing of the best and abundance of it: They ate the lambs out of the flock (lambs by wholesale) and the calves out of the midst of the stall, the fattest they could lay their hand on; and these perhaps not out of their own flock and their own stall, but taken by oppression from the poor. (4.) They were merry and jovial, and diverted themselves at their feasts with music and singing: They chant to the sound of the viol, sing and play in concert, and they invent new-fashioned instruments of music, striving herein, more than in any thing else, to excel their ancestors; they set their wits on work to contrive how to please their fancy. Some men never show their ingenuity but in their luxury; on that they bestow all their faculty of invention and contrivance. They invent instruments of music, like David, entertain themselves with that which formerly used to be the entertainment of kings only. Or it intimates their profaneness in their mirth; they mimicked the temple-music, and made a jest of that, because, it may be, it was old-fashioned, and they took a pride in bantering it as the Babylonians did when they urged the captives to sing to them the songs of Zion; such was Belshazzar's profaneness when he drank wine in temple-bowls, and such is theirs that sing vain and loose songs in psalm-tunes, on purpose to ridicule a divine institution. (5.) They drank to excess, and never thought they could pour down enough: They drank wink in bowls, not in glasses, or cups (as Jer. xxxv. 5); they hate to be stinted, and must have large draughts, and therefore make use of vessels that they can steal a draught out of. (6.) They affected the strongest perfumes: They anoint themselves with the chief ointments, to please the smell, and to make them more in love with their own bodies, and to guard against those presages of putrefaction which they carry about with them while they live. No ordinary ointments would serve their turn; they must have the chief, such as were far-fetched and dear-bought, when cheaper would have served as well.
4. They had no concern at all for the interests of the church of God, and of the nation, that were sinking and going to decay: They are not grieved for the affliction of Joseph; the church of God, including both the kingdoms of Judah and Israel (which are called Joseph, Ps. lxxx. 1), was in distress, invaded, insulted, and broken in upon. As to their own kingdom which they were entrusted with the government of, the affairs of which they were directors of, the peace of which they were the conservators of, great breaches were made upon it, upon its peace and welfare; and they were so besotted that they were not aware of them, so indulgent of their pleasures that they never laid them to heart, and had such an aversion to the thing called business that they were in no care or concern to get them repaired. It is all one to them whether the nation sink or swim, so that they can but lie at ease and live in pleasure. Particular persons that belonged to Joseph were in affliction, and they took no cognizance of their case of the wrongs and hardships they sustained and the troubles they were in, nor took any care to relieve them, and right them, contrary to the temper of holy Job, who, when he was in prosperity, wept with him that was in misery and his soul was grieved for the poor, Job xxx. 25. Some think that, in calling the afflicted church Joseph, there is an allusion to the story of Pharaoh's butler, who, when he preferred to give the cup again into his master's hand, remembered not Joseph, but forgot him, Gen. xl. 21, 23. Thus they drank wine in bowls, but were not grieved for the affliction of Joseph. Note, Those are commonly careless of the troubles of others who are set upon their own pleasures; and it is a great offence to God when his church is in affliction and we are not grieved for it, nor lay it to heart.
II. Here is the doom passed upon them (v. 7): Therefore now shall they go captive with the first that go captive, and shall fall into all the miseries that attend captives; and the banquet of those that stretched themselves upon their couches shall be removed. Their plenty shall be taken from them, and they from it, because they made it the food and fuel of their lusts. 1. Those who lived in luxury shall lose even their liberty; and by being brought into servitude shall be justly punished for the abuse of their dignity and dominion. 2. Those who trusted in the delights and pleasures of their own land shall be carried away into a strange land, and so made ashamed of their pride and confidence; they shall go captive. 3. Those who placed their happiness in the pleasures of sense, and set their hearts upon them, shall be deprived of those pleasures; their banquet shall be removed, and they shall know what it is to fare hard. 4. Those who stretched themselves shall be made to contract themselves, and to come into a less compass. 5. Those who put the evil day far from them shall find it nearer to them than it is to others; those shall go captive with the first who flattered themselves with hopes that if trouble did come they should be the last who should be seized by it. Those are ripening apace for trouble themselves who lay not to heart the trouble of others and of the church of God. Those who give themselves to mirth, when God calls them to mourning, will find it a sin that shall not go unpunished, Isa. xxii. 14.
Adam Clarke: Commentary on the Bible - 1831
6:1: Wo to them that are at ease in Zion - For השאננים hashshaanannim, "who dwell at ease," it has been proposed to read השעננים hashshaanannim, "who confidently lean," the two words differing only in one letter, an ע ain for an א aleph. They leaned confidently on Zion; supposing that, notwithstanding their iniquities they should be saved for Zion's sake. Thus the former clause will agree better with the latter, "leaning upon Zion," and "trusting in the mountain of Samaria." Those that are at ease may mean those who have no concern about the threatened judgments, and who have no deep concern for the salvation of their own souls. Houbigant would read, "Go to them who despise Zion, and trust in Samaria." So the Septuagint, reading שנאים soneim, hating, instead of שאננים shaanannim, being at rest, tranquil Calmet first proposed this conjecture; Houbigant follows him.
Are named chief - Newcome renders, "That are named after the chief of the nations;" and observes, that the Hebrew word נקבי nekubey is an allusion to marking a name or character by punctures. See on Isa 44:5 (note). They call themselves not after their ancestors, but after the chief of the idolatrous nations with whom they intermarry contrary to the law.
Perhaps the words here rather refer to the mountains and their temples, than to the people. The mountain of Zion, and the mountain of Samaria, were considered the chief or most celebrated among the nations, as the two kingdoms to which they belonged were the most distinguished on the earth.
Albert Barnes: Notes on the Bible - 1834
6:1: Woe to them that are at ease - The word always means such as are recklessly at their ease, "the careless ones," such as those whom Isaiah bids Isa 32:9-11, "rise up, tremble, be troubled, for many days and years shall ye be troubled." It is that luxury and ease, which sensualize the soul, and make it dull, stupid, hard-hearted. By one earnest, passing word, the prophet warns his own land, that present sinful ease ends in future woe. "Woe unto them that laugh now: for they shall mourn and weep" Luk 6:25. Rup.: "He foretells the destruction and captivity of both Judah and Israel at once; and not only that captivity at Babylon, but that whereby they are dispersed unto this day." Luxury and deepest sins of the flesh were rife in that generation (see Joh 8:9; Rom 2:21-24; Luk 11:39, Luk 11:42; Mat 23:14, Mat 23:23, Mat 23:26), which killed Him who for our sakes became poor.
And trust in the mountain of Samaria - Not in God. Samaria was strong (see the note above at Amo 3:9), resisted for three years, and was the last city of Israel which was taken. "The king of Assyria came up throughout all the land and went up to Samaria, and besieged it Kg2 17:5. Benhadad, in that former siege, when God delivered them Kg2 7:6, attempted no assault, but famine only.
Which are named the chief of the nations - Literally, "the named of the chief of the nations," that is, those who, in Israel, which by the distinguishing favor of God were "chief of the nations," were themselves, marked, distinguished, "named." The prophet, by one word, refers them back to those first princes of the congregation, of whom Moses used that same word Num 1:17. They were "heads of the houses of their fathers Num 1:4, renowned of the congregation, heads of thousands in Israel Num 1:16. As, if anyone were to call the Peers, "Barons of England," he would carry us back to the days of Magna Charta, although six centuries and a half ago, so this word, occurring at that time , here only in any Scripture since Moses, carried back the thoughts of the degenerate aristocracy of Israel to the faith and zeal of their forefathers, "what" they ought to have been, and "what" they were. As Amalek of old was "first of the nations" Num 24:20 in its enmity against the people of God , having, first of all, shown that implacable hatred, which Ammon, Moab, Edom, evinced afterward, so was Israel "first of nations," as by God. It became, in an evil way, "first of nations," that is, distinguished above the heat by rejecting Him.
To whom the house of Israel came, or have come - They were, like those princes of old, raised above others. Israel "came" to them for judgment; and they, regardless of duty, lived only for self-indulgence, effeminacy, and pride. Jerome renders in the same sense, "that enter pompously the house of Israel," literally, "enter for themselves," as if they were lords of it, and it was made for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: to them: Jdg 18:7; Isa 32:9-11, Isa 33:14; Jer 48:11, Jer 49:31; Luk 6:24, Luk 6:25; Luk 12:17-20; Jam 5:5; Pe1 5:7
at ease: or, secure, Jer 7:4
and trust: Amo 4:1, Amo 8:14; Kg1 16:24
named: Exo 19:5, Exo 19:6; Lam 1:1
chief: or, firstfruits, Jam 1:18
Carl Friedrich Keil and Franz Delitzsch
6:1
The prophet utters the second woe over the careless heads of the nation, who were content with the existing state of things, who believed in no divine judgment, and who revelled in their riches (Amos 6:1-6). To these he announces destruction and the general overthrow of the kingdom (Amos 6:7-11), because they act perversely, and trust in their own power (Amos 6:12-14). Amos 6:1. "Woe to the secure upon Zion, and to the careless upon the mountain of Samaria, to the chief men of the first of the nations, to whom the house of Israel comes! Amos 6:2. Go over to Calneh, and see; and proceed thence to Hamath, the great one: and go down to Gath of the Philistines: are they indeed better than these kingdoms? or is their territory greater than your territory? Amos 6:3. Ye who keep the day of calamity far off, and bring the seat of violence near." This woe applies to the great men in Zion and Samaria, that is to say, to the chiefs of the whole of the covenant nation, because they were all sunk in the same godless security; though special allusion is made to the corrupt leaders of the kingdom of the ten tribes, whose debauchery is still further depicted in what follows. These great men are designated in the words נקבי ראשׁית הגּוים, as the heads of the chosen people, who are known by name. As ראשׁית הג is taken from Num 24:20, so נקבי is taken from Num 1:17, where the heads of the tribes who were chosen as princes of the congregation to preside over the numbering of the people are described as men אשׁר נקּבוּ בּשׁמות, who were defined with names, i.e., distinguished by names, that is to say, well-known men; and it is used here in the same sense. Observe, however, with reference to ראשׁית הגּוים, that in Num 24:20 we have not הגּוים, but simply ראשׁית גּוים. Amalek is so called there, as being the first heathen nation which rose up in hostility to Israel. On the other hand, ר הגוים is the firstling of the nations, i.e., the first or most exalted of all nations. Israel is so called, because Jehovah had chosen it out of all the nations of the earth to be the people of His possession (Ex 19:5; cf. 2Kings 7:23). In order to define with still greater precision the position of these princes in the congregation, Amos adds, "to whom the house of Israel cometh," namely, to have its affairs regulated by them as its rulers. These epithets were intended to remind the princes of the people of both kingdoms, "that they were the descendants of those tribe-princes who had once been honoured to conduct the affairs of the chosen family, along with Moses and Aaron, and whose light shone forth from that better age as brilliant examples of what a truly theocratical character was" (Hengstenberg, Dissertations, i. p. 148). To give still greater prominence to the exalted calling of these princes, Amos shows in Amos 6:2 that Israel can justly be called the firstling of the nations, since it is not inferior either in prosperity or greatness to any of the powerful and prosperous heathen states. Amos names three great and flourishing capitals, because he is speaking to the great men of the capitals of the two kingdoms of Israel, and the condition of the whole kingdom is reflected in the circumstances of the capital. Calneh (= Calno, Is 10:9) is the later Ctesiphon in the land of Shinar, or Babylonia, situated upon the Tigris opposite to Seleucia (see at Gen 10:10); hence the expression עברוּ, because men were obliged to cross over the river (Euphrates) in order to get there. Hamath: the capital of the Syrian kingdom of that name, situated upon the Orontes (see at Gen 10:18 and Num 34:8). There was not another Hamath, as Hitzig supposes. The circumstance that Amos mentions Calneh first, whereas it was much farther to the east, so that Hamath was nearer to Palestine than Calneh was, may be explained very simply, from the fact that the enumeration commences with the most distant place and passes from the north-east to the south-west, which was in the immediate neighbourhood of Israel. Gath: one of the five capitals of Philistia, and in David's time the capital of all Philistia (see at Josh 13:3; 2Kings 8:1). The view still defended by Baur - namely, that Amos mentions here three cities that had either lost their former grandeur, or had fallen altogether, for the purpose of showing the self-secure princes of Israel that the same fate awaited Zion and Samaria - is groundless and erroneous; for although Calneh is spoken of in Is 10:9 as a city that had been conquered by the Assyrians, it cannot be proved that this was the case as early as the time of Amos, but is a simple inference drawn from a false interpretation of the verse before us. Nor did Jeroboam II conquer the city of Hamath on the Orontes, and incorporate its territory with his own kingdom (see at 4Kings 14:25). And although the Philistian city Gath was conquered by Uzziah (2 Chronicles 26:60, we cannot infer from 2Chron 26:6, or from the fact of Gath not being mentioned in Amos 1:6-8, that this occurred before the time of Amos (see at Amos 1:8). On the other hand, the fact that it is placed by the side of Hamath in the passage before us, is rather a proof that the conquest did not take place till afterwards.
Geneva 1599
6:1 Woe to (a) them [that are] at ease in Zion, and trust in the mountain of Samaria, (b) [which are] named chief of the nations, to whom the house of Israel came!
(a) The Prophet threatens the wealthy, who did not regard God's plagues, nor threatenings by his Prophets.
(b) These two cities were famous from their first inhabitants the Canaanites: and seeing that before they did not avail those that were born here, why should you think that they should save you who were brought in to dwell in other men's possessions?
John Gill
6:1 Woe to them that are at ease in Zion,.... Or "secure" (c) there; which was a strong hold, the city of David, the seat of the kings of Judah; where their court was kept, and the princes and chief men resided and thought themselves safe, the place being well fortified with walls, towers, and bulwarks: or "at ease"; that is, in easy, prosperous, comfortable circumstances of life; as Job was before his troubles, and others he mentions, Job 16:12; though to be in such a state is not criminal, but a blessing of Providential goodness, for which men should be thankful, and make use of it aright: but "woe to the rich in Zion" (d), as the Vulgate Latin Version renders it, when they have nothing else but temporal riches; this is all their portion, and the whole of their consolation, Lk 6:24; when they trust in these uncertain riches, and consume them on their lusts, as described in the following verses; are unconcerned at the troubles of others, and give them no relief, but despise them, Job 12:5; and even are thoughtless about their own future state, and put away the evil day far from them, Lk 12:19; and such are they who like Moab are at ease from their youth as to their spiritual state, Jer 48:11; never had any true sight of sin, or sense of danger; never complain of a body of sin, or are concerned about sins of omission or commission; nor troubled with the temptations of Satan, and have no fears and doubts about their happiness; and such there be who yet are in Zion, or in a church state, which Zion often signifies; and being there, trust in it, and in the privileges of it, and so are secure, and at ease; such are the foolish virgins and hypocrites, who place their confidence in a profession of religion, in being church members, and in their submission to external ordinances, and so cry Peace, peace, to themselves, when, destruction is at hand: and are moreover at ease, and wholly unconcerned about the affairs of Zion, both temporal and spiritual, and especially the latter; they do not trouble themselves about the doctrines they hear, whether truth or error; and about the success of them, whether they are made useful for conversion and edification; and about the continuance of a Gospel ministry, and a succession in it; and about the discipline of the church of God, and the walk of professors; or about what trials and afflictions are like to come upon the churches; or about the judgments of God in the earth; and therefore such carnal secure persons are either called upon to awake out of their sleep, and come off of their beds of ease, and shake off their vain confidence and carnal security; for the word may be rendered "ho" (e), as a note of calling, as in Is 55:1; or a threatening of calamity is denounced upon them, that the day of the Lord should come upon them as a thief in the night, or as a snare upon them that dwell on earth, and they be surprised with the midnight cry, and with the terrors of devouring flames, as the foolish virgins and hypocrite's in Zion will, Mt 25:6. The Septuagint, Syriac, and Arabic versions, render it, "who despise Zion", or "neglect" her; and the word is sometimes used of insolent persons, and to express their insolence; see Is 37:29; and so may be understood, not of the Jews in Jerusalem, but of the ten tribes, as the following clause; who despised Zion, the city of solemnities, the temple; and, the worship of God there, and set up the calves at Dan and Bethel, and worshipped them; and therefore a woe is denounced upon them;
and trust in the mountain of Samaria; in the city of Samaria, built on a mountain, a strong fortified city, where they thought themselves safe; the royal city of the kings of Israel, the head of Ephraim, and the metropolis of the ten tribes, who here are intended: though the words may be rendered, and the sense given a little different from this, as woe to the "confident" ones that ate in Samaria (f); not that put their trust in Samaria, but dwell there; but, however, are confident in their own strength, wealth, and might. The Targum is,
"that trust in the fortress of Samaria;''
see 3Kings 16:24;
which are named the chief of the nations; the persons at ease in Zion, and trusted in Samaria, were the principal men of both nations, Judah and Israel; or these cities of Zion and Samaria were the chief of the said nations: Zion, Which was near Jerusalem, and includes it, was the metropolis of Judea; as Samaria was the head city of Ephraim, or the ten tribes. The Targum is, that
"put the name of their children, as the name of the children of the nations;''
as the Jews did in later times, giving their children the names of Alexander, Antipater, &c.
to whom the house of Israel came; meaning not to the seven nations, of which the two named cities were chief, into which Israel entered, and took possession of, and dwelt in; for Samaria never belonged to them, but was built by Omri king of Israel, long after the entrance of the Israelites into the land of Canaan, 3Kings 16:24; but the cities of Zion and, Samaria, into which the whole house of Israel came, or had recourse unto, at certain times: the ten tribes came to Samaria, where their kings resided, the court was kept, and the seats of judgment were; and the two tribes came to Zion, to Jerusalem, to the temple there, to worship the Lord.
(c) "secure sedentibus", Munster; "securos", Mercerus, Castalio, Burkius. (d) "Opulentis", Tigurine version. (e) "heus", Piscator, Tarnovius, Burkius. (f) "confidentibus qui habitant in monte Samariae", Liveleus; "securis qui habitant in monte", Samariae, Drusius.
John Wesley
6:1 At ease - That neither fear nor believe the threatened judgments of God. In Zion - That is put for the kingdom of the two tribes, and principally the inhabitants of Jerusalem. Samaria - Woe to them also who rely upon the strength, wealth, and policy of the kingdom of Samaria or Israel. Which - Which two cities, Zion and Samaria. Named chief - Accounted the chief cities of that part of the world. To whom - To which place all Israel had recourse, the two tribes to Zion, the ten tribes to Samaria.
Robert Jamieson, A. R. Fausset and David Brown
6:1 DENUNCIATION OF BOTH THE SISTER NATIONS (ESPECIALLY THEIR NOBLES) FOR WANTON SECURITY--ZION, AS WELL AS SAMARIA: THREAT OF THE EXILE: RUIN OF THEIR PALACES AND SLAUGHTER OF THE PEOPLE: THEIR PERVERSE INJUSTICE. (Amos 6:1-14)
named chief of the nations--that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [LUDOVICUS DE DIEU]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations (Ex 19:5; compare Num 24:20) [PISCATOR].
to whom . . . Israel came--that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [MAURER]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom . . . Israel came" when it entered Canaan; Amos 6:2 accords with this.
6:26:2: Անցէ՛ք ամենեքին ՚ի Քանան՝ եւ տեսէ՛ք. եւ անցէ՛ք անտի ՚ի մեծն Եմա՛թ Հռաբայ, եւ իջէ՛ք ՚ի Գէթ այլազգեաց, զօրաւորս քան զամենայն քաղաքսն այնոսիկ, եթէ իցեն մեծ սահմանք նոցա քան զսահմանս ձեր[10520]։ [10520] ՚Ի լուս՛՛. Անցէ՛ք ամենեքին ՚ի քաղաքէ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. ՚Ի մեծն Եմաթայ Հռաբայ... քան զքաղաքսն զայնոսիկ։
2 Բոլորդ անցէ՛ք Քաղանէից եւ տեսէ՛ք,այնտեղից անցէ՛ք մեծ Եմաթ Ռաբա եւ իջէ՛ք օտարազգիների Գէթ քաղաքը,որն աւելի զօրաւոր է, քան այդ բոլոր քաղաքները.միթէ նրանց սահմաններն աւելի մե՞ծ կը լինեն, քան ձեր սահմանները:
2 Քաղաքէն անցէ՛ք ու տեսէ՛ք, Անկէ մեծ Եմաթը գացէ՛քՈւ Փղշտացիներուն Գէթը իջէք։Միթէ անոնք այս թագաւորութիւններէն աղէ՞կ են, Կամ անոնց սահմանը ձեր սահմանէն մե՞ծ է։
Անցէք [73]ամենեքին ի Քաղանէ եւ տեսէք. եւ անցէք անտի ի մեծն Եմաթ [74]Հռաբայ, եւ իջէք ի Գէթ այլազգեաց, [75]զօրաւորս քան զամենայն քաղաքսն զայնոսիկ, եթէ`` իցե՞ն մեծ սահմանք նոցա քան զսահմանս ձեր:

6:2: Անցէ՛ք ամենեքին ՚ի Քանան՝ եւ տեսէ՛ք. եւ անցէ՛ք անտի ՚ի մեծն Եմա՛թ Հռաբայ, եւ իջէ՛ք ՚ի Գէթ այլազգեաց, զօրաւորս քան զամենայն քաղաքսն այնոսիկ, եթէ իցեն մեծ սահմանք նոցա քան զսահմանս ձեր[10520]։
[10520] ՚Ի լուս՛՛. Անցէ՛ք ամենեքին ՚ի քաղաքէ. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. ՚Ի մեծն Եմաթայ Հռաբայ... քան զքաղաքսն զայնոսիկ։
2 Բոլորդ անցէ՛ք Քաղանէից եւ տեսէ՛ք,այնտեղից անցէ՛ք մեծ Եմաթ Ռաբա եւ իջէ՛ք օտարազգիների Գէթ քաղաքը,որն աւելի զօրաւոր է, քան այդ բոլոր քաղաքները.միթէ նրանց սահմաններն աւելի մե՞ծ կը լինեն, քան ձեր սահմանները:
2 Քաղաքէն անցէ՛ք ու տեսէ՛ք, Անկէ մեծ Եմաթը գացէ՛քՈւ Փղշտացիներուն Գէթը իջէք։Միթէ անոնք այս թագաւորութիւններէն աղէ՞կ են, Կամ անոնց սահմանը ձեր սահմանէն մե՞ծ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 Пройдите в Калне и посмотрите, оттуда перейдите в Емаф великий и спуститесь в Геф Филистимский: не лучше ли они сих царств? не обширнее ли пределы их пределов ваших?
6:2 διάβητε διαβαινω step through; go across πάντες πας all; every καὶ και and; even ἴδετε οραω view; see καὶ και and; even διέλθατε διερχομαι pass through; spread ἐκεῖθεν εκειθεν from there εἰς εις into; for Εμαθ εμαθ and; even κατάβητε καταβαινω step down; descend ἐκεῖθεν εκειθεν from there εἰς εις into; for Γεθ γεθ foreigner τὰς ο the κρατίστας κρεισσων superior ἐκ εκ from; out of πασῶν πας all; every τῶν ο the βασιλειῶν βασιλεια realm; kingdom τούτων ουτος this; he εἰ ει if; whether πλέονα πολυς much; many τὰ ο the ὅρια οριον frontier αὐτῶν αυτος he; him ἐστιν ειμι be τῶν ο the ὑμετέρων υμετερος your ὁρίων οριον frontier
6:2 עִבְר֤וּ ʕivrˈû עבר pass כַֽלְנֵה֙ ḵˈalnē כַּלְנֵה Calneh וּ û וְ and רְא֔וּ rᵊʔˈû ראה see וּ û וְ and לְכ֥וּ lᵊḵˌû הלך walk מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there חֲמַ֣ת ḥᵃmˈaṯ חֲמָת Hamath רַבָּ֑ה rabbˈā רַב much וּ û וְ and רְד֣וּ rᵊḏˈû ירד descend גַת־ ḡaṯ- גַּת Gath פְּלִשְׁתּ֗ים pᵊlištˈym פְּלִשְׁתִּי Philistine הֲ hᵃ הֲ [interrogative] טֹובִים֙ ṭôvîm טֹוב good מִן־ min- מִן from הַ ha הַ the מַּמְלָכֹ֣ות mmamlāḵˈôṯ מַמְלָכָה kingdom הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אִם־ ʔim- אִם if רַ֥ב rˌav רַב much גְּבוּלָ֖ם gᵊvûlˌām גְּבוּל boundary מִ mi מִן from גְּבֻלְכֶֽם׃ ggᵊvulᵊḵˈem גְּבוּל boundary
6:2. transite in Chalanne et videte et ite inde in Emath magnam et descendite in Geth Palestinorum et ad optima quaeque regna horum si latior terminus eorum termino vestro estPass ye over to Chalane, and see, and go from thence into Emath the great: and go down into Geth of the Philistines, and to all the best kingdoms of these: if their border be larger than your border.
2. Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: be they better than these kingdoms? or is their border greater than your border?
Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: [be they] better than these kingdoms? or their border greater than your border:

6:2 Пройдите в Калне и посмотрите, оттуда перейдите в Емаф великий и спуститесь в Геф Филистимский: не лучше ли они сих царств? не обширнее ли пределы их пределов ваших?
6:2
διάβητε διαβαινω step through; go across
πάντες πας all; every
καὶ και and; even
ἴδετε οραω view; see
καὶ και and; even
διέλθατε διερχομαι pass through; spread
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
Εμαθ εμαθ and; even
κατάβητε καταβαινω step down; descend
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
Γεθ γεθ foreigner
τὰς ο the
κρατίστας κρεισσων superior
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
βασιλειῶν βασιλεια realm; kingdom
τούτων ουτος this; he
εἰ ει if; whether
πλέονα πολυς much; many
τὰ ο the
ὅρια οριον frontier
αὐτῶν αυτος he; him
ἐστιν ειμι be
τῶν ο the
ὑμετέρων υμετερος your
ὁρίων οριον frontier
6:2
עִבְר֤וּ ʕivrˈû עבר pass
כַֽלְנֵה֙ ḵˈalnē כַּלְנֵה Calneh
וּ û וְ and
רְא֔וּ rᵊʔˈû ראה see
וּ û וְ and
לְכ֥וּ lᵊḵˌû הלך walk
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
חֲמַ֣ת ḥᵃmˈaṯ חֲמָת Hamath
רַבָּ֑ה rabbˈā רַב much
וּ û וְ and
רְד֣וּ rᵊḏˈû ירד descend
גַת־ ḡaṯ- גַּת Gath
פְּלִשְׁתּ֗ים pᵊlištˈym פְּלִשְׁתִּי Philistine
הֲ hᵃ הֲ [interrogative]
טֹובִים֙ ṭôvîm טֹוב good
מִן־ min- מִן from
הַ ha הַ the
מַּמְלָכֹ֣ות mmamlāḵˈôṯ מַמְלָכָה kingdom
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אִם־ ʔim- אִם if
רַ֥ב rˌav רַב much
גְּבוּלָ֖ם gᵊvûlˌām גְּבוּל boundary
מִ mi מִן from
גְּבֻלְכֶֽם׃ ggᵊvulᵊḵˈem גְּבוּל boundary
6:2. transite in Chalanne et videte et ite inde in Emath magnam et descendite in Geth Palestinorum et ad optima quaeque regna horum si latior terminus eorum termino vestro est
Pass ye over to Chalane, and see, and go from thence into Emath the great: and go down into Geth of the Philistines, and to all the best kingdoms of these: if their border be larger than your border.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
2. Калне - город, упоминаемый еще в Быт Х:10; Ис X:9: и Иез XXVII:23: (Канне). Местоположение его предполагают или в Вавилонии (Быт Х:10), или в северной Сирии (Винклер). В последнем случае упоминаемый у пророка Амоса и в Ис Х:9: Калне отождествляют с г. Каллани или Гуллани, завоеванным Саргоном (Новак). LXX евр. kalneh, по-видимому, ошибочно прочитали kulchem (от kol весь) и перевели - diabhte panteV, пойдите вcе; в нашем слав. т. удержан и греч. перевод и чтение подлинника, вследствие чего получилось: "мимоидите Халану вси". - Емаф великий - (у LXX 'Ematrabba) город на берегу реки Оронта, носивший впоследствии, по свидетельству блаж. Иеронима, название Антиохия, а потом - Аммас. Геф - известиный филистимский город, очень часто упоминаемый в Библии (1: Цар VI:17; 2: Пар XXVI:6); словом allofuloi, иноплеменники, LXX передают евр. pelischthim - филистимляне. Что касается смысла вопроса, с которым обращается пророк в ст. 2-м к своим слушателям, то он не вполне ясен и понимается экзегетами различно. По мнению Кейля и др., пророк в ст. 2-м дает обоснование употребленному им в ст. 1-м в отношении к Израилю названия - первенец (первый) из народов, показывая, что, действительно, Израиль лучше соседних царств, и пределы его больше пределов их. Но слушатели пророка едва ли нуждались в обосновании того положения, что Израиль есть первый из народов. Кроме того, если бы пророк имел в виду в ст. 2-м приписываемую ему цель, то он упомянул бы об Ассирии и Eгипте, а не о Гефе. По мнению других комментаторов (Юнгеров), пророк хочет указать, что известнейшие народу языческие царства "пользовались меньшим благополучием, силою и значением, чем Израиль и Иуда (во время Иеровоама II-го и Озии), и что пределы их были менее обширны, чем у Израильского царства". Но особенное благоденствие даровано Иеговою Израилю под условием соблюдения им законов. Однако вельможи израильские не соблюдают закон. С изложенным толкованием сходно другое, по которому ход мысли пророка должно предполагать такой: вельможи Самарии и Сиона надеялись на свое прошлое. Но если бы верно было, что прошлое является ручательством и за будущее, то Калне, Емаф и Геф в настоящее время должны были бы находиться на более высокой ступени могущества, чем Израиль. Но так ли в действительности? Лучше ли они сих царств и обширнее ли пределы их пределов ваших? Следовательно, и Израиль не должен полагаться на свое славное прошлое (Гоонакер). Изложенными толкованиями, ст. 2-го едва ли можно удовлетвориться, так как они дают ход мысли в речи пророка неясный и натянутый.

Согласно русскому переводу ст. 2-го пророк указывает здесь не на преимущество Израильского царства пред соседним языческими, а наоборот, - на преимущество этих последних. Пророк, предполагается, хочет сказать, что если разрушены такие царства, как Калне, Емаф и Геф, то тем более может быть разрушено царство Израильское или Иудейское и потому неразумно быть беззаботным на Сионе или надеяться на гору Самарийскую. Такого толкования ст. 2-го держится большинство новых комментаторов книги пророка Амоса (Велльгаузен, Валетон, Новак, Харнер и др. ). Толкование это дает мысль ясную и соответствующую контексту речи пророка. Недоумение у некоторых комментаторов возникает только вследствие того, что Емаф, по свидетельству надписей, пал в 720: г. при Саргоне, - а Калне, если отождествить его с Kulanu или Кullani надписей, был завоеван Саргоном после 710: г. (Новак). Т. о., выходит, что предполагаемые ст. 2-м события совершились после времени Амоса и что ст. 2: должен считаться позднейшей вставкой, как и думают новейшие комментаторы. Но нет нужды предполагать, что в ст. 2-м имеются в виду именно отмеченные в клинописи факты завоевания Емафа и Калне Саргоном. Пророк мог иметь в виду также завоевание Гефа Азаилом, царем Сирийским и взятие Емафа Иеровоамом II-м (4: Цар XII:17; XIV:25, 28). По отношению же к Калне пророк мог разуметь общий упадок царства.
Adam Clarke: Commentary on the Bible - 1831
6:2: Pass ye unto Calneh - This is, says Calmet, the Ctesiphon on the river Tigris.
Hamath - The same as Emesa. Hamath was a city on the Orontes, in Syria.
Gath - A well-known town, and head of one of the five seignories of the Philistines.
Be they better - You have no more reason to expect exemption from the consequences of your sins than they had. They have been punished; so shall you. Why then will ye trust in their gods, that could not save their own cities?
Albert Barnes: Notes on the Bible - 1834
6:2: Pass over to Calneh - He bids them behold, east, north, and west, survey three neighboring kingdoms, and see whether God had not, even in the gifts of this world, dealt better with Israel. Why then so requite Him? "Calneh" (which Isaiah calls "Calno" Isa 10:9, Ezekiel, "Canneh Eze 27:23), was one of the four cities, built by Nimrod "in the land of Shinar Gen 10:10, the beginning of his kingdom." From that time, until this of Amos, no mention of it occurs. It, probably, was more than once conquered by the Assyrians , lying, as it did, on the Tigris, some 40 miles perhaps from Babylon. Hence, it was said, under its new name Ctesiphon , to have been built, that is, rebuilt, by the Macedonians , and again by the Parthians, , whose "kings made it their winter residence on account of its good air."
It was anew destroyed by Severus , rebuilt by Sapor II in the 4th Century . Julian's generals held it impregnable , being built on a peninsula, surrounded on three sides by the Tigris . It became the scene of repeated persecutions of Christianity ; Nestorianism was favored . A center of Persian luxury, it tell at once and foRev_er before Omar , and the Persian empire perished with it. It was replaced by the neighboring Bagdad. The history illustrates the tenacity of life in those well-chosen sites, and the character of the place, of whose conquest Sennacherib boasted, with which Amos compared the land of Israel.
Go thence to Hamath the great - Originally, a Canaanite kingdom Gen 10:18. "The entrance to" it was assigned as the northern border of Israel Num 34:7-8; Jos 13:5. In David's time its king was at war with the king of Zobah Sa2 8:9-10, and made presents to David on his subdual. In Solomon's time it had fallen under the power of the king of Zobah, from where it was called Hamath-zobah. Solomon won it from him, incorporated it with Israel, and built towns in its territory Ch2 8:3-4. The "Hamathites" were, under their own king, united with Benhadad, the Hittites, and the Phoenicians in their war with Shalmanubar, and defeated by him . Ezekiel speaks of the "border of Damascus" and "the coast of Hamath" Eze 47:16; Eze 48:1, as of places of like importance, and Zechariah Zac 9:1-2, of their joint subdual by Alexander. To judge from the present site, it in some respects resembled Samaria. It lay in a narrow oval valley of the Orontes; its citadel on a round hill in the center.
The city rises up the steep sides of the hills which enclose it . Vast water-wheels , some of a diameter of 67 , 80, 90 feet, raise the water of the Orontes to supply, by aid of aqueducts, the upper city, or to water the neighboring gardens. : "The western part of its territory is the granary of northern Syria." Even when Antiochus Epiphanes called it after himself Epiphania, its inhabitants called it after its old name . Mention occurs of it in the crusades . In the 13th century it had its own well-known prince ; and has still a population of some 30, 000 .
Gath - (Winepress) must, from its name have been situated in a rich country. It lay on the confines of Judea and Philistia, for Rehoboam fortified it as a border-fortress Ch2 11:8. It had been contrariwise fortified by the Philistines against Judah, since, when David took it "out of the hand of the Philistines," it had the title (Sa2 8:1, compare Ch1 18:1) "methegammah," "bridle of the mother city," or metropolis. It had at that time "daughter towns" Ch1 18:1 dependent upon it. It must also have been near Micah's birthplace, "Moresheth Gath," that is, Moresheth of Gath, which in Jerome's time was "a small village near Eleutheropolis," (Bethgabrin). Of Gath itself Jerome says , "It is one of the five cities of Philistia, near the confines of Judea, and now too a very large village on the way from Eleuthcropolis to Gaza." Eusebius says , "about the 5th milestone from Eleutheropolis to Diospolis" (Lydda).
Since the Philistines carried the ark of God from Ashdod to Gath, and thence to Ekron Sa1 5:8, Sa1 5:10, it seems likely that Gath lay nearer to Ashdod than Ekron, although necessarily more inland than either, since it was a border-city to Judah. The Tel-es-Safiyeh corresponds with these conditions, lying at the entrance of the Shephelah, about 5 miles from Beit-Jibrin on the road to Lydda, (Ludd). It "rises about 100 feet above the eastern ridge which it terminates, and perhaps 200 over the plain which terminates its western base. The ruins and subterranean reservoirs shew that it is a site of high antiquity, great strength, and importance." Gath had at this time probably been taken by Uzziah who "broke down" its "wall" Ch2 26:6; and since it is not mentioned with the other four Philistine cities, whose sentence is pronounced by Amos Amo 1:7-8 himself, Zephaniah Zep 2:4, and Zechariah Zac 9:5, it is probable that it never recovered.
Be they better than these kingdoms? - The prophet seems purposely to say less than he might, in order that his hearers might have to supply the more. Calneh, Hamath, Gath, had not been more guilty against God than Ephraim, yet probably they had all been conquered: Gath by Judah; Hamath by Israel (see the note below at Amo 6:14) himself; Calneh by Assyria. Both Shalmanubar and Shamasiva conquered in Babylonia ; and Shamasiva "declares that he took above 200 towns" in Babylonia. Amos, then, upbraids Israel for their ingratitude, both as to the original gift of their good land, and its continuance. The pagan had suffered; they, the guiltier, had been spared; yet still they acted no otherwise than these pagan.
Rib.: "What spacious, what wide border have we, boundless as the life of God and eternity!" Lap.: "Our hopes and the bounds of our bliss are measured, not like those of the worldly and ungodly, by the limits of a petty time or by this dot of earth, but by the boundless space of eternity and of heaven; so that we may say confidently to the ungodly, 'Is not our border wider than your border? '"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: Pass: Jer 2:10, Jer 2:11; Nah 3:8
Calneh: Gen 10:10; Isa 10:9, Calno
Hamath: Kg2 17:24, Kg2 17:30, Kg2 18:34, Kg2 19:13
Gath: Sa1 17:4, Sa1 17:23; Ch2 26:6
better: Isa 10:9-11, Isa 36:18, Isa 36:19, Isa 37:12, Isa 37:13; Eze 31:2, Eze 31:3; Nah 3:8
Carl Friedrich Keil and Franz Delitzsch
6:2
Amos 6:2 states what the princes of Israel are to see in the cities mentioned, - namely, that they are not better off (טובים denoting outward success or earthly prosperity) than these two kingdoms, i.e., the kingdoms of Judah and Israel, and that their territories are not larger than theirs. It is very evident that this does not apply to cities that have been destroyed. The double question ה ... אם requires a negative answer. Amos 6:3. assigns the reason for the woe pronounced upon the sinful security of the princes of Israel, by depicting the godless conduct of these princes; and this is appended in the manner peculiar to Amos, viz., in participles. These princes fancy that the evil day, i.e., the day of misfortune or of judgment and punishment, is far away (מנדּים, piel of נדה = נדד, to be far off, signifies in this instance not to put far away, but to regard as far off); and they go so far as to prepare a seat or throne close by for wickedness and violence, which must be followed by judgment. הגּישׁ שׁבת, to move the sitting (shebheth from yâshabh) of violence near, or better still, taking shebheth in the sense of enthroning, as Ewald does, to move the throne of violence nearer, i.e., to cause violence to erect its throne nearer and nearer among them.
Geneva 1599
6:2 Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: [be (c) they] better than these kingdoms? or their border greater than your border?
(c) If God has destroyed these excellent cities in three different kingdoms, that is Babylon, Syria, and that of the Philistines, and has narrowed their wide borders more than yours yet are, do you think that you are better, or that you will escape?
John Gill
6:2 Pass ye unto Calneh, and see,.... What is become of that city, which was in the land of Shinar, an ancient city, as early as the days of Nimrod, and built by him, and was with others the beginning of his kingdom, Gen 10:10; it belonged to Babylon, and is by Jarchi here interpreted by it, being put for Babel, as he supposes. According to Jerom (g), it is the same city, sometimes called Seleucia, in his days Ctesiphon; very probably it had been lately taken by the king of Assyria, and therefore made mention of; see Is 10:9; where it is called Calno;
and from thence go ye to Hamath the great; the same with Antiochia, as Jarchi and Jerom; called the great, to distinguish it from Hamath the less, sometimes called Epiphania; or from Hamathzobah, near Tadmor, or Palmyra, in the wilderness, 2Chron 8:3; though it might be so called with respect to its own grandeur and magnificence; as Sidon is called "Sidon the great", though there was no other, Josh 11:8; for it was a royal city; we read of Toi, king of Hamath, in the times of David, 2Kings 8:9. It is placed by Josephus (h) on the north of the land of Canaan; and so it appears to be, and to be between Damascus and the Mediterranean sea, from Ezek 47:15. Abu'lfeda (i), a learned prince, who reigned in Hamath, and should know its situation, places it on the Orontes, between Hems and Apamea, that river surrounding it on the east and north. The learned Vitringa (k) thinks that neither Antiochia nor Epiphania are meant, but the city Emissa; which Ammianus Marcellinus (l) makes mention of along with Damascus, as a famous city in Syria, equal to Tyre, Sidon, and Berytus: and of the same opinion was Theodoret (m) among the ancients, and so Calmet (n) of late. And so Hamath and Damascus are mentioned together as recovered by Jeroboam, 4Kings 14:28; very probably the kingdom of Hamath became subject to the kings of Damascus; see Jer 49:23; but, be it what place it will, it is very likely it had been lately spoiled by the king of Assyria; see Is 37:13.
then go down to Gath of the Philistines; one of their five principalities, and a chief one, so called to distinguish it from other Gaths, as Gathhepher, Gathrimmon. It stood about five or six miles south of Jamnia, about fourteen south of Joppa, and thirty two west of Jerusalem. A village of this name as shown, as Jerom (o) says, five miles from Eleutheropolis, as you go to Diospolis or Lydda, and is taken to be the same place. It is famous for being the birthplace of Goliath; and is called in 2Kings 8:1; compared with 1Chron 18:1, Methegammah, or the bridle of Ammah, or Metheg and her mother; that is, Gath and her daughters. Reland (p) thinks Gath is the city Cadytis of Herodotus (q), who says it is a city of the Syrians, called Palestines or Philistines, and speaks of the mountains of it; and this city was not far from the mountainous country of Judea: now this city had been taken by Hazael, king of Syria, and its wall was broke down by Uzziah, king of Judah, 4Kings 12:17;
be they better than these kingdoms? or their border greater than your border? that is, do Calneh, Hamath, and Gath, excel in dignity and grandeur, in wealth and strength, the kingdoms of Israel and Judah? or are they of a larger circumference, and exceed them in length and breadth? no, they did not; and therefore the more ungrateful were Israel and Judah to sin against the Lord as they had done, who had given them such rich and large kingdoms, and therefore might expect to be taken and spoiled as well as they: though some think there is a change of number and persons in the text, and that the sense is, are you better than these kingdoms, or your border greater than theirs? and, if not, you may expect to fare as they; see a like expression in Nahum 3:8.
(g) Quaest. in Gen. fol. 66. M. (h) Antiqu. l. 9. c. 10. sect. 1. (i) See the Universal History, vol. 2. p. 316. (k) Comment. in Jessiam, c. 10. 9. (l) Lib. 23. (m) Comment. in Jer. ii. 15. and xlix. 23. (n) Dictionary, in the word "Hamath". (o) De locis Hebr. fol. 92. A. (p) Palestina Illustrata, tom. 2. l. 3. p. 669. (q) Euterpe, sive l. 2. c. 159. & Thalia, sive l. 3. c. 5.
John Wesley
6:2 Pass ye - Run over the history of that great and ancient city. Hemath - Head of the Syrian kingdom, lately overthrown by Tiglath - Pilneser, and a fresh instance of God's just indignation against secure sinners. Gath - The chief city of the Philistines, a few years before wasted by the arms of Hazael; by these examples learn to amend your ways, or expect to perish in them. Greater - That is, greater than these kingdoms of Israel and Judah, and their borders, or bounds, greater than these of Israel and Judah.
Robert Jamieson, A. R. Fausset and David Brown
6:2 Calneh--on the east bank of the Tigris. Once powerful, but recently subjugated by Assyria (Is 10:9; about 794 B.C.).
Hameth--subjugated by Jeroboam II (4Kings 14:25). Also by Assyria subsequently (4Kings 18:34). Compare Amos 6:14.
Gath--subjugated by Uzziah (2Chron 26:6).
be they better--no. Their so recent subjugation renders it needless for Me to tell you they are not. And yet they once were; still they could not defend themselves against the enemy. How vain, then, your secure confidence in the strength of Mounts Zion and Samaria! He takes cities respectively east, north, south, and west of Israel (compare Nahum 3:8).
6:36:3: Որ գայքդ յօր չարեաց. որ մերձենայքդ հասանել ՚ի շաբաթս ստութեանց։
3 Դուք, որ գալիս էք դէպի չարիքների օրը,մօտենում էք հասնելու ստութիւնների շաբաթին,
3 «Վա՜յ անոնց, որ չար օրը կը հեռացնեն Ու բռնութեան աթոռը կը մօտեցնեն,
Որ [76]գայքդ յօր չարեաց, որ մերձենայքդ հասանել ի շաբաթս ստութեանց:

6:3: Որ գայքդ յօր չարեաց. որ մերձենայքդ հասանել ՚ի շաբաթս ստութեանց։
3 Դուք, որ գալիս էք դէպի չարիքների օրը,մօտենում էք հասնելու ստութիւնների շաբաթին,
3 «Վա՜յ անոնց, որ չար օրը կը հեռացնեն Ու բռնութեան աթոռը կը մօտեցնեն,
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Вы, которые день бедствия считаете далеким и приближаете торжество насилия,
6:3 οἱ ο the ἐρχόμενοι ερχομαι come; go εἰς εις into; for ἡμέραν ημερα day κακήν κακος bad; ugly οἱ ο the ἐγγίζοντες εγγιζω get close; near καὶ και and; even ἐφαπτόμενοι εφαπτω Sabbath; week ψευδῶν ψευδης false
6:3 הַֽ hˈa הַ the מְנַדִּ֖ים mᵊnaddˌîm נדה exclude לְ lᵊ לְ to יֹ֣ום yˈôm יֹום day רָ֑ע rˈāʕ רַע evil וַ wa וְ and תַּגִּישׁ֖וּן ttaggîšˌûn נגשׁ approach שֶׁ֥בֶת šˌeveṯ שֶׁבֶת inaction חָמָֽס׃ ḥāmˈās חָמָס violence
6:3. qui separati estis in diem malum et adpropinquatis solio iniquitatisYou that are separated unto the evil day: and that approach to the throne of iniquity;
3. Ye that put far away the evil day, and cause the seat of violence to come near;
Ye that put far away the evil day, and cause the seat of violence to come near:

6:3 Вы, которые день бедствия считаете далеким и приближаете торжество насилия,
6:3
οἱ ο the
ἐρχόμενοι ερχομαι come; go
εἰς εις into; for
ἡμέραν ημερα day
κακήν κακος bad; ugly
οἱ ο the
ἐγγίζοντες εγγιζω get close; near
καὶ και and; even
ἐφαπτόμενοι εφαπτω Sabbath; week
ψευδῶν ψευδης false
6:3
הַֽ hˈa הַ the
מְנַדִּ֖ים mᵊnaddˌîm נדה exclude
לְ lᵊ לְ to
יֹ֣ום yˈôm יֹום day
רָ֑ע rˈāʕ רַע evil
וַ wa וְ and
תַּגִּישׁ֖וּן ttaggîšˌûn נגשׁ approach
שֶׁ֥בֶת šˌeveṯ שֶׁבֶת inaction
חָמָֽס׃ ḥāmˈās חָמָס violence
6:3. qui separati estis in diem malum et adpropinquatis solio iniquitatis
You that are separated unto the evil day: and that approach to the throne of iniquity;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Ст. 3-6: представляют раскрытие общей мысли, выраженной в ст. 1-м, и дают подробное описание роскоши самарийских вельмож. - Вы, которые день бедствия считаете далеким: в евр. hamenaddim lejom ra, удаляющие день бедствия. LXX eвp. hamenaddim (от niddah), по-видимому, читали, как harrawnaderim и перевели словом eucomenoi (код. Александр., Сирогенз., 26), что было потом исправлено на ercomenoi; частица ??? при слове jom (день), обознанающая, как и в Ос Х 12, винит. пад., LXX-ю принята была за предлог; отсюда получилось не ясное чтение oi ercomenoi eiV hmeran kakhn слав. "приходящий в день зол". Вторая половина ст. 3-го с евр. читается; и приближаете торжество насилия, vaththagischun scheveth chamas. У LXX эти слова переданы oi eggizonteV kai efaptomenoi sabbaton yeudwn, в слав.: "приближающиися и прикасающиися субботам лживым". По-видимому слово efaptomenoi, представляющее излишек против подлинника, первоначально было маргинальной заметкой и затем попало в текст; слово sabbaton явилось у LXX вследствие того, что они пунктировали scheveth (трон, торжество) как schabbath (суббота). По смыслу греч. -слав. текста во второй половине ст. 3-го пророк порицает Израильтян за лицемерное исполнение законов о субботах и праздниках (блаж. Феодорит). Некоторые из новых комментаторов (Гоонакер) евр. scheveth (рус. торжество) понимают в значении покой (напр. от jaschav), выражение пророка в таком случае получит вид: "считаете далеким день бедствия, а теперь предаетесь (приближаете) преступному покою". При таком понимании ст. 3: будет стоять в тесной связи со следующими стихами, в которых частнее характеризуется "преступный покой" самарийских вельмож.
Adam Clarke: Commentary on the Bible - 1831
6:3: Ye that put far away the evil day - Wo to you who will not consider the day of approaching vengeance; but continue in your iniquity, and harden your hearts. Ye bring your iniquities nearer, and still suppose your punishment to be at a greater distance.
Albert Barnes: Notes on the Bible - 1834
6:3: Ye that put far away - Probably "with aversion." They bade that day as it were, be gone. The Hebrew idiom expresses, how they would put it off, if they could; as far as in them lay, they "assigned a distance to it, , although they could not remove the day itself. The "evil day" is that same "day of the Lord," which the scoffers or misbelievers professed to long for Amo 5:18. The thought that the Lord has a Day, in which to judge man, frets or frightens the irreligious, and they use different ways to get rid of it. The strong harden themselves against it, distort the belief in it, or disbelieve it. The weak and voluptuous shut their eyes to it, like the bird in the fable, as if what they dread would cease to be there, because they cease to see it.
And cause the seat - (literally, the session, sitting) of violence to come near They dismissed the thought of the Day of account, in order that they might sin with less fear. They put from them the judgment of God, that they might exercise violence over His creatures. People do not put away the thought of God, except to invite His Enemy into their souls. But therewith, they "brought near" another "seat of violence," not their own, but upon them. They brought near what they wished to put away, the day, in which, through the violence of the Assyrians, God would avenge their own.
Rib.: "Let them consider this, who put no bound to their sins. For the more they obey their own will, the more they hasten to destruction; and while they think they draw near to pleasures, they draw near to everlasting woes."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: put: Amo 5:18, Amo 9:10; Ecc 8:11; Isa 47:7, Isa 56:12; Eze 12:22, Eze 12:27; Mat 24:48; Th1 5:3; Pe2 3:4; Rev 18:17
and cause: Amo 6:12, Amo 5:12; Psa 94:20
seat: or, habitation
Geneva 1599
6:3 Ye that put far away the (d) evil day, and cause the seat of violence to come near;
(d) You that continue still in your wickedness, and think that God's plagues are not at hand, but give yourselves to all idleness, lustfulness, and disorder.
John Gill
6:3 Ye that put far away the evil day,.... The day of Israel's captivity, threatened by, the Lord, and prophesied of by the prophets; by this prophet, and by Hoshea and others: this they endeavoured to put out of their minds and thoughts, and supposed it to be at a great distance, yea, hoped it never would be; and like the Jews, with respect to their captivity, and the destruction of their city, said it was not near, but prolonged, yea, would never come to pass, Ezek 11:3; so some men put far from them the day of death; which though to a good man is better than the day of his birth, yet to a wicked man is an evil and terrible day; he do not care to hear or speak, or think of it, lest it should dampen his carnal joys and pleasures: as also the day of Christ's coming to judgment; which though a good man hastens to in his affections, desires, and prayers, wicked men set at the greatest distance, yea, scoff at it, as believing it never will be, and to show that they are in no pain or uneasiness about it; see Is 56:12. The Vulgate Latin version renders it, "who are separated to the evil day"; appointed to it; foreordained to this condemnation; destined to ruin and destruction for their sins; see Prov 16:4;
and cause the seat of violence to come near; boldly venture upon the commission of acts of injustice, rapine, and violence, on a presumption the evil day threatened will never come; or place themselves on the bench in courts of judicature, and there, without any manner of concern, commit the greatest acts of unrighteousness, as believing they shall never be called to an account for them by God or man.
John Wesley
6:3 Ye - That flatter yourselves the day of darkness foretold, is far off. The seat - The judgment seat which should relieve the oppressed, is made a seat of violence.
Robert Jamieson, A. R. Fausset and David Brown
6:3 Ye persuade yourselves that "the evil day" foretold by the prophets is "far off," though they declare it near (Ezek 12:22, Ezek 12:27). Ye in your imagination put it far off, and therefore bring near violent oppression, suffering it to sit enthroned, as it were, among you (Ps 94:20). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living (Eccles 8:12-13; Mt 24:48). Yet that very recklessness brings near the evil day which he puts far off. "Ye bring on fever by your intemperance, and yet would put it far off" [CALVIN].
6:46:4: Որ ննջէ՛քդ ՚ի գահոյս փղոսկրեայս, եւ փափկանայք յանկողինս ձեր. եւ ուտէք ուլս ՚ի հօտից, եւ որթս դիեցիկս յանդւոց։
4 դուք, որ ննջում էք փղոսկրեայ գահաւորակներում,մեղկանում ձեր անկողիններում,հօտերից ուլեր էք ուտումեւ նախիրներից՝ պարարտ հորթեր,
4 Փղոսկրեայ մահիճներու մէջ կը պառկին, Իրենց անկողիններուն վրայ կ’երկննան, Հօտերէն՝ գառնուկները Ու գոմերու մէջէն պարարտ հորթերը կ’ուտեն։
որ ննջէքդ ի գահոյս փղոսկրեայս, եւ փափկանայք յանկողինս ձեր, եւ ուտէք ուլս ի հօտից եւ որթս դիեցիկս յանդւոց:

6:4: Որ ննջէ՛քդ ՚ի գահոյս փղոսկրեայս, եւ փափկանայք յանկողինս ձեր. եւ ուտէք ուլս ՚ի հօտից, եւ որթս դիեցիկս յանդւոց։
4 դուք, որ ննջում էք փղոսկրեայ գահաւորակներում,մեղկանում ձեր անկողիններում,հօտերից ուլեր էք ուտումեւ նախիրներից՝ պարարտ հորթեր,
4 Փղոսկրեայ մահիճներու մէջ կը պառկին, Իրենց անկողիններուն վրայ կ’երկննան, Հօտերէն՝ գառնուկները Ու գոմերու մէջէն պարարտ հորթերը կ’ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 вы, которые лежите на ложах из слоновой кости и нежитесь на постелях ваших, едите лучших овнов из стада и тельцов с тучного пастбища,
6:4 οἱ ο the καθεύδοντες καθευδω asleep; sleep ἐπὶ επι in; on κλινῶν κλινη bed ἐλεφαντίνων ελεφαντινος ivory καὶ και and; even κατασπαταλῶντες κατασπαταλαω in; on ταῖς ο the στρωμναῖς στρωμνη he; him καὶ και and; even ἔσθοντες εσθιω eat; consume ἐρίφους εριφος kid ἐκ εκ from; out of ποιμνίων ποιμνιον flock καὶ και and; even μοσχάρια μοσχαριον from; out of μέσου μεσος in the midst; in the middle βουκολίων βουλολιον sucking; young
6:4 הַ ha הַ the שֹּֽׁכְבִים֙ ššˈōḵᵊvîm שׁכב lie down עַל־ ʕal- עַל upon מִטֹּ֣ות miṭṭˈôṯ מִטָּה couch שֵׁ֔ן šˈēn שֵׁן tooth וּ û וְ and סְרֻחִ֖ים sᵊruḥˌîm סָרוּחַ overhanging עַל־ ʕal- עַל upon עַרְשֹׂותָ֑ם ʕarśôṯˈām עֶרֶשׂ couch וְ wᵊ וְ and אֹכְלִ֤ים ʔōḵᵊlˈîm אכל eat כָּרִים֙ kārîm כַּר ram מִ mi מִן from צֹּ֔אן ṣṣˈōn צֹאן cattle וַ wa וְ and עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull מִ mi מִן from תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst מַרְבֵּֽק׃ marbˈēq מַרְבֵּק fatted calf
6:4. qui dormitis in lectis eburneis et lascivitis in stratis vestris qui comeditis agnum de grege et vitulos de medio armentiYou that sleep upon beds of ivory, and are wanton on your couches: that eat the lambs out of the flock, and the calves out of the midst of the herd;
4. that lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;
That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall:

6:4 вы, которые лежите на ложах из слоновой кости и нежитесь на постелях ваших, едите лучших овнов из стада и тельцов с тучного пастбища,
6:4
οἱ ο the
καθεύδοντες καθευδω asleep; sleep
ἐπὶ επι in; on
κλινῶν κλινη bed
ἐλεφαντίνων ελεφαντινος ivory
καὶ και and; even
κατασπαταλῶντες κατασπαταλαω in; on
ταῖς ο the
στρωμναῖς στρωμνη he; him
καὶ και and; even
ἔσθοντες εσθιω eat; consume
ἐρίφους εριφος kid
ἐκ εκ from; out of
ποιμνίων ποιμνιον flock
καὶ και and; even
μοσχάρια μοσχαριον from; out of
μέσου μεσος in the midst; in the middle
βουκολίων βουλολιον sucking; young
6:4
הַ ha הַ the
שֹּֽׁכְבִים֙ ššˈōḵᵊvîm שׁכב lie down
עַל־ ʕal- עַל upon
מִטֹּ֣ות miṭṭˈôṯ מִטָּה couch
שֵׁ֔ן šˈēn שֵׁן tooth
וּ û וְ and
סְרֻחִ֖ים sᵊruḥˌîm סָרוּחַ overhanging
עַל־ ʕal- עַל upon
עַרְשֹׂותָ֑ם ʕarśôṯˈām עֶרֶשׂ couch
וְ wᵊ וְ and
אֹכְלִ֤ים ʔōḵᵊlˈîm אכל eat
כָּרִים֙ kārîm כַּר ram
מִ mi מִן from
צֹּ֔אן ṣṣˈōn צֹאן cattle
וַ wa וְ and
עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull
מִ mi מִן from
תֹּ֥וךְ ttˌôḵ תָּוֶךְ midst
מַרְבֵּֽק׃ marbˈēq מַרְבֵּק fatted calf
6:4. qui dormitis in lectis eburneis et lascivitis in stratis vestris qui comeditis agnum de grege et vitulos de medio armenti
You that sleep upon beds of ivory, and are wanton on your couches: that eat the lambs out of the flock, and the calves out of the midst of the herd;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
4. В ст. 4-6: пророк обличает пиршества самарийских вельмож, и именно, как полагают (Юнгеров) пиршества религиозные, совершавшиеся в капищах. - Едите лучших овнов из стада, евр. karim mizzon, LXX epifouV ek poimniwn, cлав. "козлища от паств". Тельцов с тучного пастбища: с евр. vaagalim mithoch marbek, тельцов из стойла (для откармливания); у LXX - kai moscaria ek mesou boukoliwn galaqhna, в слав. "и телцы млеком питаеми от среды стад".
Adam Clarke: Commentary on the Bible - 1831
6:4: That lie upon beds of ivory - The word הוי hoi, wo, is understood at the beginning of each of the first, third, fourth, fifth, and sixth verses. The beds mentioned here may be either sofas to recline on at table, or beds to sleep on; and these among the ancients were ornamented with ivory inlaid. They were called lectos eburatos by Plautus, lectos eburnos by Horace, "ivory beds." Probably those ornamented with shells, or mother-of-pearl, may be intended. Several works of this kind may be still seen in Palestine and other places. I have before me a cross brought from Jerusalem, incrusted all over with mother-of-pearl, and various figures chased on it.
There must have been a great deal of luxury and effeminacy among the Israelites at this time; and, consequently, abundance of riches. This was in the time of Jeroboam the second, when the kingdom had enjoyed a long peace. The description in the fourth, fifth, and sixth verses, is that of an Asiatic court even in the present day.
Albert Barnes: Notes on the Bible - 1834
6:4: That lie upon beds (that is, sofas) of ivory - that is, probably inlaid with ivory. The word might, in itself, express either the bed, in which they slept by night, or the divan, on which the Easterns lay at their meals; "and stretch themselves," literally, "are poured" out , stretching their listless length, dissolved, unnerved, in luxury and sloth, "upon their couches," perhaps under an awning: "and eat the lambs," probably "fatted lambs (as in Deu 32:14; Psa 37:20; Sa1 15:9; Jer 51:40), out of the flock," chosen, selected out of it as the best, and "calves out of the midst of the stall;" that is, the place where they were tied up (as the word means) to be fatted. They were stall-fed, as we say, and these people had the best chosen for them.
: "He shews how they 'draw nigh the seat of violence.' They lay on beds or couches of ivory, and expended thereon the money wherewith their poor brethren were to be fed. Go now, I say not into the houses of nobles, but into any house of any rich man, see the gilded and worked couches, curtains woven of silk and gold, and walls covered with gold, while the poor of Christ are naked, shivering, shriveled with hunger. Yet stranger is it, that while this is everywhere, scarce anywhere is there who now blames it. Now I say, for there were formerly. 'Ye array,' Ambrose says , 'walls with gold, men ye bare. The naked cries before your door and you neglect him; and are careful with what marbles you clothe your pavement. The poor seeketh money, and hath it not; man asketh for bread, and thy horse champeth gold. Thou delightest in costly ornaments, while others have not meal. What judgment thou heapest on thyself, thou man of wealth! Miserable, who hast power to keep so many souls from death, and hast not the will! The jewel of thy ring could maintain in life a whole population.' If such things are not to be blamed now, then neither were they formerly."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: lie: Isa 5:11, Isa 5:12, Isa 22:13; Luk 16:19; Rom 13:13, Rom 13:14; Jam 5:5
beds: Either sofas to recline on at table, or beds to sleep on; which among the ancients, were ornamented with ivory inlaid.
stretch themselves upon their couches: or, abound with superfluities, Sa1 25:36-38; Psa 73:7; Luk 12:19, Luk 12:20
Carl Friedrich Keil and Franz Delitzsch
6:4
This forgetfulness of God shows itself more especially in the reckless licentiousness and debauchery of these men. Amos 6:4. "They who lie upon beds of ivory, and stretch themselves upon their couches, and eat lambs from the flock, and calves out of the fattening stall. Amos 6:5. Who prattle to the tune of the harp; like David, they invent string instruments. Amos 6:6. Who drink wine out of sacrificial bowls, and anoint themselves with the best oils, and do not afflict themselves for the hurt of Joseph." They lie stretched, as it were poured out (סרחים), upon beds inlaid with ivory, to feast and fill their belly with the flesh of the best lambs and fattened calves, to the playing of harps and singing, in which they take such pleasure, that they invent new kinds of playing and singing. The ἁπ. λεγ. pârat, to strew around (cf. peret in Lev 19:10), in Arabic to throw many useless words about, to gossip, describes the singing at the banquets as frivolous nonsense. כּלי שׁיר, articles or instruments of singing, are not musical instruments generally, but, as we may see from 2Chron 34:12, compared with 2Chron 29:26-27, and 1Chron 23:5, the stringed instruments that were either invented by David (e.g., the nebel), or arranged by him for the sacred song of the temple, together with the peculiar mode of playing them; in other words, "the playing upon stringed instruments introduced by David." Consequently the meaning of Amos 6:5 is the following: As David invented stringed instruments in honour of his God in heaven, so do these princes invent playing and singing for their god, the belly. The meaning to invent or devise, which Baur will not allow to חשׁב, is established beyond all doubt by Ex 31:4. They drink thereby out of sacrificial bowls of wine, i.e., drink wine out of sacrificial bowls. שׁתה with ב, as in Gen 44:5. Mizrâq, in the plural mizrâqı̄m and mizrâqōth, from zâraq, to sprinkle, was the name given both to the vessels used for the sprinkling of the blood, and also to the bowls made use of for pouring the libation of wine upon the table of shew-bread (2Chron 4:8). This word is applied by Amos to the bowls out of which the gluttons drank their wine; with special reference to the offering of silver sacrificial bowls made by the tribe-princes at the consecration of the altar (Numbers 7), to show that whereas the tribe-princes of Israel in the time of Moses manifested their zeal for the service of Jehovah by presenting sacrificial bowls of silver, the princes of his own time showed just as much zeal in their care for their god, the belly. Mizrâqı̄m does not mean "rummers, or pitchers used for mixing wine." Lastly, Amos refers to their anointing themselves with the firstling of the oils, i.e., the best oils, as a sign of unbridled rejoicing, inasmuch as the custom of anointing was suspended in time of mourning (2Kings 14:2), for the purpose of appending the antithesis ולא גחלוּ, they do not afflict or grieve themselves for the ruin of Israel. Shēbher, breach, injury, destruction. Joseph signifies the people and kingdom of the ten tribes.
John Gill
6:4 That lie upon beds of ivory,.... That were made of it, or inlaid with it, or covered with it, as the Targum; nor was it improbable that these were made wholly of ivory, for such beds we read of: Timaeus says (r), the Agrigentines had beds entirely made of ivory; and Horace (s) also speaks of such beds: and if any credit can be given to the Targums of Jonathan and Jerusalem on Gen 50:1. Joseph made his father Jacob to lie on a bed of ivory. Indeed, the Latin interpreters of these Targums render it a cedar bed; but Buxtorf (t) conjectures that ivory is meant by the word used; and so Bochart (u) translates it; on these they lay either for sleep and rest, or to eat their meals;
and stretch themselves upon their couches; for the same purposes, living in great splendour, and indulging themselves in ease and sloth; as it was the custom of the eastern countries, and is of the Arabs now; that they make little or no use of chairs, but either sitting cross legged, or lying at length, have couches to lie on at their meals; and when they indulge to ease, they cover or spread their floors with carpets, which for the most part are of the richest materials. Along the sides of the wall or floor, a range of narrow beds or mattresses is often placed upon these carpets; and, for their further ease and convenience, several velvet or damask bolsters are placed upon these, or mattresses (w), to lean upon, and take their ease; see Ezek 13:18; and thus, and in some such like manner, did the principal men of the people of Israel indulge themselves. Some render it, "abound with superfluities"; the Septuagint and Vulgate Latin versions, "are lascivious"; and the Arabic version, "burn in lust"; and so some of the Jewish writers interpret it of their committing adulteries, and all uncleanness, on their beds and couches;
and eat the lambs out of the flock; pick the best and fattest of them for their use: so the Targum,
"eat the fat of the sheep:''
and the calves out of the midst of the stall; where they are put, and kept to be fattened; from thence they took what they liked best, and perhaps not out of theft own flocks and stalls, but out of others, and with which they pampered themselves to excess.
(r) Apud Aelian. Var. Hist. l. 12. c. 29. (s) "----Rubro ubi cocco Tincta super lectos cauderet vestis eburnos". Horat. Serm. l. 2. Satyr. 6. v. 102. (t) Lexic. Talmud. col. 2475. (u) Hierozoic. par. 1. l. 2. c. 24. col. 252. (w) See Shaw's Travels, p. 209. Ed. 2.
John Wesley
6:4 That lie - That out of laziness or luxury, lay themselves to rest. And eat - The very best in all their flock.
Robert Jamieson, A. R. Fausset and David Brown
6:4 (See Amos 2:8).
beds of ivory--that is, adorned, or inlaid, with ivory (Amos 3:15).
stretch themselves--in luxurious self-indulgence.
lambs out of the flock--picked out as the choicest, for their owners selfish gratification.
6:56:5: Որ կայթս հարկանէիք ընդդէմ սրընգաց. զորս իբրեւ հաստատունս համարեցայք՝ եւ ո՛չ անցաւորս[10521]. [10521] Ոմանք. Կայթս հարկանէք ընդդէմ սրնկաց։
5 դուք, որ պարում էք սրինգների նուագի տակ,եւ դրանք մնայուն բան համարեցիք եւ ոչ՝ անցաւոր,
5 Տաւիղի ձայնով խաղ կը կանչեն, Դաւիթին պէս իրենց երաժշտական գործիքներ կը հնարեն,
որ կայթս հարկանէիք ընդդէմ սրնգաց. [77]զորս իբրեւ հաստատունս համարեցայք, եւ ոչ անցաւորս:

6:5: Որ կայթս հարկանէիք ընդդէմ սրընգաց. զորս իբրեւ հաստատունս համարեցայք՝ եւ ո՛չ անցաւորս[10521].
[10521] Ոմանք. Կայթս հարկանէք ընդդէմ սրնկաց։
5 դուք, որ պարում էք սրինգների նուագի տակ,եւ դրանք մնայուն բան համարեցիք եւ ոչ՝ անցաւոր,
5 Տաւիղի ձայնով խաղ կը կանչեն, Դաւիթին պէս իրենց երաժշտական գործիքներ կը հնարեն,
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 поете под звуки гуслей, думая, что владеете музыкальным орудием, как Давид,
6:5 οἱ ο the ἐπικροτοῦντες επικροτεω to; toward τὴν ο the φωνὴν φωνη voice; sound τῶν ο the ὀργάνων οργανον as; how ἑστῶτα ιστημι stand; establish ἐλογίσαντο λογιζομαι account; count καὶ και and; even οὐχ ου not ὡς ως.1 as; how φεύγοντα φευγω flee
6:5 הַ ha הַ the פֹּרְטִ֖ים ppōrᵊṭˌîm פרט improvise עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth הַ ha הַ the נָּ֑בֶל nnˈāvel נֵבֶל harp כְּ kᵊ כְּ as דָוִ֕יד ḏāwˈîḏ דָּוִד David חָשְׁב֥וּ ḥāšᵊvˌû חשׁב account לָהֶ֖ם lāhˌem לְ to כְּלֵי־ kᵊlê- כְּלִי tool שִֽׁיר׃ šˈîr שִׁיר song
6:5. qui canitis ad vocem psalterii sicut David putaverunt se habere vasa canticiYou that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David;
5. that sing idle songs to the sound of the viol; that devise for themselves instruments of music, like David;
That chant to the sound of the viol, [and] invent to themselves instruments of musick, like David:

6:5 поете под звуки гуслей, думая, что владеете музыкальным орудием, как Давид,
6:5
οἱ ο the
ἐπικροτοῦντες επικροτεω to; toward
τὴν ο the
φωνὴν φωνη voice; sound
τῶν ο the
ὀργάνων οργανον as; how
ἑστῶτα ιστημι stand; establish
ἐλογίσαντο λογιζομαι account; count
καὶ και and; even
οὐχ ου not
ὡς ως.1 as; how
φεύγοντα φευγω flee
6:5
הַ ha הַ the
פֹּרְטִ֖ים ppōrᵊṭˌîm פרט improvise
עַל־ ʕal- עַל upon
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
נָּ֑בֶל nnˈāvel נֵבֶל harp
כְּ kᵊ כְּ as
דָוִ֕יד ḏāwˈîḏ דָּוִד David
חָשְׁב֥וּ ḥāšᵊvˌû חשׁב account
לָהֶ֖ם lāhˌem לְ to
כְּלֵי־ kᵊlê- כְּלִי tool
שִֽׁיר׃ šˈîr שִׁיר song
6:5. qui canitis ad vocem psalterii sicut David putaverunt se habere vasa cantici
You that sing to the sound of the psaltery: they have thought themselves to have instruments of music like David;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Текст ст. 5-го неясен и передается в нашем переводе предположительно. - Поете под звуки гуслей, happortim al pi hannayel: значение гл. parat (поете) точно не известно; happartim переводят - oi epikrotounteV (LXX: в слав. "плещущии"), qui canitis (Вульг. ), "вздорно поете" (Юнгеров) "волнующиеся" (Гоонакер) и т. п. ; nevel - арфа, гусли - особый двенадцатиструнный инструмент (Древн VII, 12, 3), называемый у LXX 'organon (в слав. т.: "плещущии ко гласу пищалей"). - Думая, что владеете музыкальным орудием, как Давид, слова подлинника kedavid chaschvu lahem kelej - schir переданы в рус. т. свободно. Kelej - schir понимают в значении "музыкальные инструменты", инструменты для аккомпанемента песни (schir), или же, считая kelej ошибочно возникшие из коl весь, всякий, переводят: всякую песню, всякие песни (Новак). Вторую половину ст. 5-го точнее с еврейского должно бы передать: "как Давид изобрели они музыкальные инструменты" или же: "подобно Давиду надумывают они всякие песни". Выражение пророка имеет иронический характер. Но из него следует, что уже в древнейшее время имя Давида было известно в Израиле, как имя певца и музыканта. - Рассматриваемая нами часть стиха 5-го у LXX передана совершенно отлично от подлинника, именно: wV esthkota elogisanto kai ouk wV feugonta, слав. "аки стояща мнеша, а не яко бежаща". Как возникло это чтение LXX, трудно сказать. Мысль греч. перевода не ясна. По объяснению блаж. Феодорита и Кирилла Ал., греч. текст указывает на забвение израильскими сластолюбцами скоротечности земных удовольствий, которые они представляли "стоящими", т. е. постоянными.
Adam Clarke: Commentary on the Bible - 1831
6:5: And invent to themselves instruments of music, like David - See the note on Ch1 23:5; and see especially the note on Ch2 29:25 (note). I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the Divine worship of which we read, and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I farther believe that the use of such instruments of music, in the Christian Church, is without the sanction and against the will of God; that they are subversive of the spirit of true devotion, and that they are sinful. If there was a wo to them who invented instruments of music, as did David under the law, is there no wo, no curse to them who invent them, and introduce them into the worship of God in the Christian Church? I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late venerable and most eminent divine, the Revelation John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists said, in his terse and powerful manner, "I have no objection to instruments of music in our chapels, provided they are neither Heard nor Seen." I say the same, though I think the expense of purchase had better be spared.
The word הפרטים happoretim, which we render chant, and the margin quaver, signifies to dance, to skip, etc. In the sight of such a text, fiddlers, drummers, waltzers, etc., may well tremble, who perform to excite detestable passions.
Albert Barnes: Notes on the Bible - 1834
6:5: That chant to the voice of the lyre - Accompanying "the voice of the lyre" with the human voice; giving vocal expression and utterance to what the instrumental music spoke without words. The word, which Amos alone uses in this one place, describes probably a hurried flow of unmeaning, unconsidered words, in which the rhythm of words and music was everything, the sense, nothing; much like most glees.
The English margin "quaver" has also some foundation in the root, but does not suit the idiom so well, which expresses that the act was something done "to the voice of the lyre," accompanying the music, not altering the music itself. In fact, they would go together. An artificial, effeminate music which should relax the soul, frittering the melody, and displacing the power and majesty of divine harmony by tricks of art, and giddy, thoughtless, heartless, soulless versifying would be meet company. Debased music is a mark of a nation's decay, and promotes it. The Hebrew music seems to have been very simple; and singing appears to have been reserved almost exclusively for solemn occasions, the temple-service, or the greeting of victory Sa1 18:7. "Singing men and singing women" were part of the state of David and Solomon Sa2 19:35; Ecc 2:8. Else the music at the feasts of the rich appears rather to be mentioned with blame Isa 5:12; Isa 24:9. Songs they had Pro 25:20; but the songs, for which the Hebrew exiles were celebrated, and which their Babylonian masters required them to sing, "the songs of Zion" Psa 137:3-4, were the hymns of the temple, "the Lord's song."
And invent to themselves instruments of music - The same pains, which David employed on music to the honor of God, they employed on their light, enervating unmeaningful music, and, if they were in earnest enough, justified their inventions by the example of David. Much as people have justified our degraded, sensualizing, immodest dancing, by the religious dancing of Holy Scripture! The word can mean no other than devised. David then did "devise" and "invent" instruments of music for the service of God. He introduced into the temple-service the use of the stringed instruments, the "kinnor," (the "lyre") and the "nebel" (the "harp") in addition to the cymbals. Whence these, in contrast with the trumpets, are called "the instruments of David" (Ch2 29:26, compare Ch2 29:25, and Ch1 15:16, Ch1 15:19-21, Ch1 15:24). Probably, in adapting them to the temple-service, he, in some way, improved the existing instrument; having been, in early youth, remarkable for his skill upon the harp Sa1 16:16, Sa1 16:18, Sa1 16:23. As he elevated the character and powers of the, perhaps rude, instrument which he found, and suited it to the service of God, so these people refined it doubtless, as they thought, and suited it for the service of luxury and sensuality. But what harm, they thought, in amending the music of their day, since so did David?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: chant: or, quaver
to the: Gen 31:27; Job 21:11, Job 21:12; Ecc 2:8; Isa 5:12; Pe1 4:3; Rev 18:22
like: Amo 5:23, Amo 8:3; Ch1 23:5
Geneva 1599
6:5 That chant to the sound of the viol, [and] invent to themselves instruments of musick, like (e) David;
(e) As he caused different types of instruments to be made to serve God's glory, so these did strive to invent as many to serve their unrestrained affections and lusts.
John Gill
6:5 That chant to the sound of the viol,.... Or psaltery; an instrument of twelve cords, and that gave twelve sounds, as Josephus (x) says, being stricken with the fingers; and to these sounds these men chanted or quivered, made like sounds with their voice, which they raised higher or lower, according to the sound of the instrument: they "particularized", as the word signifies (y); or observed the divisions and distinctions of notes and sounds, by the modulation of their voice:
and invent to themselves instruments of music, like David: not content with old ones, such as were used in former times, they invented new instruments and new tunes, and new songs to sing to them; as David made songs and invented several instruments of music to sing them upon and to, in religious worship, and for the praise and glory of God; so these men invented new ones to indulge their carnal mirth and jollity, in which they thought themselves to be justified by the example of David.
(x) Antiqu. l. 7. c. 19. sect. 3. (y) "particularizantes", Montanus; "qui particularia habent cantica", Pagninus; "qui particulatim canunt", Vatablus, Mercerus; "variis modulationibus concinunt", Tigurine version.
John Wesley
6:5 That chant - That in a time of deep mourning entertain themselves with songs, and musical instruments.
Robert Jamieson, A. R. Fausset and David Brown
6:5 chant--literally, "mark distinct sounds and tones."
viol--the lyre, or lute.
invent . . . instruments . . . like David--They fancy they equal David in musical skill (1Chron 23:5; Neh 12:36). They defend their luxurious passion for music by his example: forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin is imminent.
6:66:6: եւ ըմպէք պարզեալ գինի. եւ անոյշ իւղով օծանիք. եւ ո՛չ ցաւէր ձեզ վասն բեկմանն Յովսեփու։
6 դուք, որ խմում էք անխառն գինի եւ օծւում անուշ իւղերովեւ ցաւ չէիք զգում Յովսէփի տան կործանման համար,
6 Գաւաթներով գինի կը խմեն, Ծանրագին իւղերով կ’օծուին Եւ Յովսէփին աւերումին վրայ չեն ցաւիր։
եւ ըմպէք պարզեալ`` գինի, եւ անոյշ իւղով օծանիք. եւ ոչ ցաւէ ձեզ վասն բեկմանն Յովսեփու:

6:6: եւ ըմպէք պարզեալ գինի. եւ անոյշ իւղով օծանիք. եւ ո՛չ ցաւէր ձեզ վասն բեկմանն Յովսեփու։
6 դուք, որ խմում էք անխառն գինի եւ օծւում անուշ իւղերովեւ ցաւ չէիք զգում Յովսէփի տան կործանման համար,
6 Գաւաթներով գինի կը խմեն, Ծանրագին իւղերով կ’օծուին Եւ Յովսէփին աւերումին վրայ չեն ցաւիր։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 пьете из чаш вино, мажетесь наилучшими мастями, и не болезнуете о бедствии Иосифа!
6:6 οἱ ο the πίνοντες πινω drink τὸν ο the διυλισμένον διυλιζω strain off οἶνον οινος wine καὶ και and; even τὰ ο the πρῶτα πρωτος first; foremost μύρα μυρον ointment; perfume χριόμενοι χριω anoint καὶ και and; even οὐκ ου not ἔπασχον πασχω experience οὐδὲν ουδεις no one; not one ἐπὶ επι in; on τῇ ο the συντριβῇ συντριβη Iōsēph; Iosif
6:6 הַ ha הַ the שֹּׁתִ֤ים ššōṯˈîm שׁתה drink בְּ bᵊ בְּ in מִזְרְקֵי֙ mizrᵊqˌê מִזְרָק bowl יַ֔יִן yˈayin יַיִן wine וְ wᵊ וְ and רֵאשִׁ֥ית rēšˌîṯ רֵאשִׁית beginning שְׁמָנִ֖ים šᵊmānˌîm שֶׁמֶן oil יִמְשָׁ֑חוּ yimšˈāḥû משׁח smear וְ wᵊ וְ and לֹ֥א lˌō לֹא not נֶחְל֖וּ neḥlˌû חלה become weak עַל־ ʕal- עַל upon שֵׁ֥בֶר šˌēver שֶׁבֶר breaking יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
6:6. bibentes in fialis vinum et optimo unguento delibuti et nihil patiebantur super contritione IosephThat drink wine in bowls, and anoint themselves with the best ointments: and they are not concerned for the affliction of Joseph.
6. that drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph.
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph:

6:6 пьете из чаш вино, мажетесь наилучшими мастями, и не болезнуете о бедствии Иосифа!
6:6
οἱ ο the
πίνοντες πινω drink
τὸν ο the
διυλισμένον διυλιζω strain off
οἶνον οινος wine
καὶ και and; even
τὰ ο the
πρῶτα πρωτος first; foremost
μύρα μυρον ointment; perfume
χριόμενοι χριω anoint
καὶ και and; even
οὐκ ου not
ἔπασχον πασχω experience
οὐδὲν ουδεις no one; not one
ἐπὶ επι in; on
τῇ ο the
συντριβῇ συντριβη Iōsēph; Iosif
6:6
הַ ha הַ the
שֹּׁתִ֤ים ššōṯˈîm שׁתה drink
בְּ bᵊ בְּ in
מִזְרְקֵי֙ mizrᵊqˌê מִזְרָק bowl
יַ֔יִן yˈayin יַיִן wine
וְ wᵊ וְ and
רֵאשִׁ֥ית rēšˌîṯ רֵאשִׁית beginning
שְׁמָנִ֖ים šᵊmānˌîm שֶׁמֶן oil
יִמְשָׁ֑חוּ yimšˈāḥû משׁח smear
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נֶחְל֖וּ neḥlˌû חלה become weak
עַל־ ʕal- עַל upon
שֵׁ֥בֶר šˌēver שֶׁבֶר breaking
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
6:6. bibentes in fialis vinum et optimo unguento delibuti et nihil patiebantur super contritione Ioseph
That drink wine in bowls, and anoint themselves with the best ointments: and they are not concerned for the affliction of Joseph.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
6. Пьете из чаш (bemizrkrej) вино, mizrak - чаша огромной вместимости, употреблявшаяся при богослужении (Чис IV:14; VII:13, 29; Исх XXXVIII:3); пророк, т. обр., указывает на употребление вина в слишком большом количестве. LXX вместо bemizrkej jain читали, по-видимому, bimzukkek jain, что передали словом diulismenoi oinon, "процеженое вино". Так как пророк обличает в ст. 4-6: за утонченность в удовольствиях, то чтение LXX более соответствует контекcтy и предпочитается некоторыми чтению подлинника (Гоонакер). - Не болезнуете о бедствии Иосифа, слав. "и не страдаху ничесоже в сокрушении Иосифове" ; именем Иосифа пророк называет народ израильский. Может быть, этим названием пророк хотел напомнить вельможам самарийским, что их отношение к бедствиям народным подобно отношению к Иосифу его братьев: последние, опустив Иосифа в колодезь, спокойно сели есть и пить (Быт ХХXVII:25), не думая о страданиях брата; так поступают и самарийские вельможи.
Adam Clarke: Commentary on the Bible - 1831
6:6: That drink wine in bowls - Perhaps the costliness of the drinking vessels, more than the quantity drank, is that which is here reprehended by the prophet. Drinking vessels of the most costly materials, and of the most exquisite workmanship, are still in use; and as to precious ointments and perfumes among the Jews, we have a proof that the contents of one small box was worth three hundred denarii, at least seven pounds ten shillings sterling. See the case in the Gospel, Joh 12:5 (note), and the note there.
Albert Barnes: Notes on the Bible - 1834
6:6: That drink wine in bowls - (Literally, as the English margin, "drink in bowls," literally, "sprinkling vessels, of wine"). The word is elsewhere used only of the "bowls," out of which the blood of the sacrifice was sprinkled. Probably Amos was referring to the first offering of the Princes in the wilderness, with whom he had already tacitly contrasted these Princes . They had shown zeal for God in offering the massive bowls for the service of the tabernacle: the like zeal had these princes for the service of their own "god Phi 3:19, their belly." It may be too, (since misbelief and sensuality are necessarily irRev_erent) that they used for their Rev_els vessels which had at one time been employed in sprinkling the blood of their idol-sacrifices. There was no additional desecration in it. The gold and silver vessels of the temple were consecrated by being offered to God, by His hallowing of the temple through His presence, by being used in the typical sacrifices. The gold and silver, creatures of God, were desecrated by being employed in idol-worship, of which indeed sensuality was a part. Their employment in this luxury was only a continuance of their desecration, which it did but illustrate. It is nothing incredible, since among Christians, the fonts of the Church have been turned into horsetroughs by sects who disbelieved in Baptism. The vessels were, probably, large, since those offered for the tabernacle weighed 70 shekels. Private luxury vied with the fictitious sanctuary, which aped the sanctuary of God. Perhaps Amos would express the capacity of these vessels by saying, "that drink in bowls of wine." Like swine in the trough, they immersed themselves in their drink , "swimming in mutual swill."
All this they did, he expresses, habitually. He speaks of these their acts in a form expressing an ever-renewed present, "the putters off, the liers on couches of ivory, the out-stretched, the eating, the drinking," men whose lives were spent in nothing else; the voluptuaries, sensualists, "good-fellows" of Israel.
Anoint themselves with the chief ointments - Anointing the body was a sort of necessary Ch2 28:15 in the hot climate of the East, for bodily health. "Not" to anoint the body was the exception, as in mourning Sa2 14:2. But necessaries become a vehicle for luxury. For health, olive-oil sufficed Deu 28:40. For the service of God, a rich ointment was appointed, to which odorous substances, myrrh, cinnamon, the odoriferous reed, and cassia Exo 30:23-25. gave a scent emblematic of the fragrance of holiness. In order to separate what was sacred from ordinary uses, God forbade, on pain of death, to imitate this ointment, or "pour it on the flesh of man" Exo 30:32-33. Luxury vied with religion, and took to itself either the same, or ointment more costly. "They anointed themselves with the chief" (kind) "of ointments;" those which held the first, highest rank among them. Nothing better or so good was left for what they thought to be the service of God, as, in times a little past, anything was thought good enough for a Church, nothing too good for a dwelling-house. Gorgeous adornments of man's house were thought splendor and good taste and fit employment of wealth; slight adornment of the house of God was thought superstition.
But - (And) they are not grieved - (Literally, "grieve not themselves,") admit no grief, shut out all grief, "for the affliction" (literally, "breach") of "Joseph." The name of the patriarch, Ephraim's father, recalled his suffering from his brethren . His brethren cast him into a "pit without water" Gen 37:24, probalby an empty leaking well, (much as was that into which Jeremiah Jer 38:6 was cast,) damp, fetid, and full of loathsome creatures. They "saw the anguish of his soul when he besought them, and would not hear" Gen 42:21. But what did they? "They sat down to eat bread" Gen 37:25. So did these rich men deal with all their brethren, all Ephraim. They suffered not in, or with, any sufferings, present or future, of individuals or the whole. "Cast off thought," "cast off care," is the motto of sensualists and of the worldly; "seize joyous the present hour, and leave the future," said the pagan . This was the effect of their luxury and life of sense.
The prophet recounts, they stretched themselves listlessly, ate choice food, sang glees, drank deep, anointed themselves with the very best ointment, "and grieved" not themselves for any sufferings of their own flesh and blood. It followed, of necessity, from the rest. Luxury shuts out suffering, because any vivid knowledge of or dwelling upon sufferings must needs disturb its ease. Selfish wealth persuades itself that there is no suffering, lest it should be forced to think of it; it "will" think distress either too little, so that it can relieve itself, or so great that it cannot be relieved; or it will philosophise upon distress and misery, as though it were best relieved by its own luxuries. Any how it will not know or hear of its details, it will not admit grief. Lap.: "Mercilessness is the own daughter of pleasure." "This was the iniquity of thy sister Sodom; pride, fullness of bread, and careless ease had she and her daughters; and the hand of the poor and needy she strengthened not" Eze 16:49. "Seest thou," says Chrysostom , "how he blames a delicate life? For in these words he accuses not covetousness, but prodigality only. And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest choice wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft, embroidered bed; He is perishing with the cold. Be then the banquets clear from covetousness, yet they are accursed because, while thou doest all beyond thy need, to Him thou givest not even His need; and that, living in luxury on what is His!"
And yet what was this luxury, which the prophet so condemns? What, in us, were simplicity. What scarce anyone thought of diminishing, while two million, close by, were wasting away by famine's horrors; chairs or sofas inlaid, fat lamb or veal; wine; perfumes; light music. The most delicate ingredient of those perfumes, cinnamon, enters into our food. "Looking at our times," says a writer at the close of the 16th century , "I marvel at the spareness of the ancients, and think that it would be well with us, if any above the poor were content with what were, of old, delicacies to kings and nobles. Happy were these times, if they could imitate even what the prophets blame in nobles. In the Gospel, "the King" who "made a marriage feast for His Son said, I have prepared My dinner, My oxen and fatlings are killed, and all things are ready; come unto the marriage" Mat 22:2, Mat 22:4.
When a "fatted calf" was killed for a feast, it was thought the best cheer, as when Abraham entertained Angels, or in that feast of the Father who, when He had received back His son, said, "bring hither the fatted calf and kill it, and let us eat and be merry: for this My son was dead and is alive again" Luk 15:23-24. So then the prophet accuses the nobles of luxury, because they ate fat oxen and lambs. For the table of Solomon, the wealthiest of monarchs, there were brought "fat oxen, and oxen, out of the pastures, sheep, besides hart and roebuck and fallow deer and fatted fowls" Kg1 4:23. "Now" whatever is produced in sea or earth or sky, people think to be born to satisfy their appetites. Who could recount the manifold forms of food and condiments, which all-inventing gluttony has devised? Books had to be written; no memory sufficed. In this ocean, wealthiest patrimonies have discharged themselves and disappeared.
Among the Romans, Fabius, for devouring his patrimony, was called Gurges (whirlpool). Were this the practice now, he would have many great people surnamed from him, who, poor through gluttony, prey on the patrimonies of the poor, retain the property of the rich against their wills, and live on what is another's. It were little to consume whole patrimonies in luxury, were it not that the virtues and nerves of the mind were also consumed and vices of all sorts crept in. Shame to copy the luxury of pagan, and despise their care for maintaining temperance. We need not old examples. Such was the frugality of our Spaniards, 70 years ago, before they adopted foreign manners, that the rich had but mutton, roast and boiled, at their tables, nobles alone had poultry. Well were it then, if, in matter of food, we did only, what the prophet in his time blamed." Spain has sunk under its luxury to a third-rate power. What can await England? What can await it, when the prophet's blame were praise, and Dives is the pattern and ideal of the charity of most of us, and luxury, vanity, and selfindulgence are held to be the best way of ministering to the poor? Marvelous "imitation of Christ!" Once, to "forsake all" was to "follow" Christ. Now, to possess all, heap up all, to expend nothing save on self, and to "shew mercy on the poor" by allowing them to minister to our luxuries, is, according to the new philosophy of wealth, to be the counterfeit of Christian charity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: drink: This probably refers to the costliness and magnificence of the drinking vessels, as well as to the quantity drank.
wine in bowls: or, in bowls of wine, Hos 3:1; Ti1 5:23
chief: Mat 26:7-9; Joh 12:3
but: Gen 37:25-28, Gen 42:21, Gen 42:22, Gen 49:22; Est 3:15; Rom 12:15; Co1 12:26
affliction: or, breach, Kg2 15:29, Kg2 17:3-6; Jer 30:7
Geneva 1599
6:6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not (f) grieved for the affliction of Joseph.
(f) They did not pity their brethren, of which many were now slain and carried away captive.
John Gill
6:6 That drink wine in bowls,.... Not in small cups or glasses, but in large bowls, that they might drink freely, even to drunkenness; hence we read of the drunkards of Ephraim, or the ten tribes, Is 28:1; or "drink in bowls of wine"; which is much to the: same sense. The Targum is,
"that drink wine in silver phials;''
and anoint themselves with the, chief ointments; which Jarchi says was balsam, and the best is that which grew about Jericho; this they did not for moderate refreshment, but for pleasure, and to indulge themselves in luxury:
but they are not grieved for the affliction of Joseph; or the "breach" of him (z); that was made upon him by some enemy or another: either what had been already made; Kimchi thinks it respects the carrying captive of some before the reign of Jeroboam; or it may regard the distress Pul king of Assyria gave to Israel, in the times of Menahem; or the carrying captive the inhabitants of several places by Tiglathpileser, king of Assyria, in the times of Pekah, 4Kings 15:19; or else, as Jarchi thinks, this refers to some breach and affliction to come, which these men were unconcerned about; even what they heard from the mouth of the prophets should come to them; that the kingdom of the house of Israel should case, and be utterly took away, Hos 1:4; which was fulfilled by Shalmaneser, who carried Israel captive into the cities of the Medes, 4Kings 17:6; but the prophecy of this did not trouble them, or make them sick at heart, as the word (a) signifies, nor any present affliction that might attend them; they did not weep with them that weep, were men of hard hearts, that had no sympathy with their brethren and fellow creatures. It is thought that here is some allusion to the attitude of Joseph's brethren to him, when in the pit, and sold by them into Egypt; or to the chief butler's forgetfulness of him, when advanced, and amidst his cups.
(z) "super contritione", Pagninus, Montanus; "propter confractienem Josephi", Junius & Tremellius, Piscator; "ob fractionem Josephi", Cocceius. (a) "neque afficiuntur argritudine", Junius & Tremellius, Piscator, Cocceius.
John Wesley
6:6 In bowls - Not in little vessels, but probably bowls: they drank these filled as full as they could hold too, and in design to drink each other down. And anoint - In those hot countries this anointing was much used. Not grieved - Nothing affected with the calamities of their country.
Robert Jamieson, A. R. Fausset and David Brown
6:6 drink . . . in bowls--in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer.
chief ointments--that is, the most costly: not for health or cleanliness, but wanton luxury.
not grieved for the affliction of Joseph--literally, "the breach," that is, the national wound or calamity (Ps 60:2; Ezek 34:4) of the house of Joseph (Amos 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.
6:76:7: Վասն այնորիկ արդ ՚ի գերութիւն վարեսցին յիշխանութենէ բռնաւորաց, եւ հատցի խըխընջիւն երիվարացն Եփրեմայ։
7 ահա դրա համար էլ այժմ այժմ գերի պիտի տարուէքբռնակալների իշխանութեան կողմից,եւ պիտի կտրուի Եփրեմի տան երիվարների խրխինջը:
7 Ուստի գերի քշուողներուն առաջինը պիտի ըլլաք Եւ ձեր խնճոյքներուն ուրախութեան ձայնը պիտի դադրի»։
Վասն այնորիկ արդ ի գերութիւն վարեսցին [78]յիշխանութենէ բռնաւորաց, եւ հատցի խխնջիւն երիվարացն Եփրեմայ:

6:7: Վասն այնորիկ արդ ՚ի գերութիւն վարեսցին յիշխանութենէ բռնաւորաց, եւ հատցի խըխընջիւն երիվարացն Եփրեմայ։
7 ահա դրա համար էլ այժմ այժմ գերի պիտի տարուէքբռնակալների իշխանութեան կողմից,եւ պիտի կտրուի Եփրեմի տան երիվարների խրխինջը:
7 Ուստի գերի քշուողներուն առաջինը պիտի ըլլաք Եւ ձեր խնճոյքներուն ուրախութեան ձայնը պիտի դադրի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 За то ныне пойдут они в плен во главе пленных, и кончится ликование изнеженных.
6:7 διὰ δια through; because of τοῦτο ουτος this; he νῦν νυν now; present αἰχμάλωτοι αιχμαλωτος captive ἔσονται ειμι be ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning δυναστῶν δυναστης dynasty; dynast καὶ και and; even ἐξαρθήσεται εξαιρω lift out / up; remove χρεμετισμὸς χρεμετισμος horse ἐξ εκ from; out of Εφραιμ εφραιμ Ephraim; Efrem
6:7 לָכֵ֛ן lāḵˈēn לָכֵן therefore עַתָּ֥ה ʕattˌā עַתָּה now יִגְל֖וּ yiḡlˌû גלה uncover בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head גֹּלִ֑ים gōlˈîm גלה uncover וְ wᵊ וְ and סָ֖ר sˌār סור turn aside מִרְזַ֥ח mirzˌaḥ מַרְזֵחַ banquet סְרוּחִֽים׃ פ sᵊrûḥˈîm . f סָרוּחַ overhanging
6:7. quapropter nunc migrabunt in capite transmigrantium et auferetur factio lascivientiumWherefore now they shall go captive at the head of them that go into captivity: and the faction of the luxurious ones shall be taken away.
7. Therefore now shall they go captive with the first that go captive, and the revelry of them that stretched themselves shall pass away.
Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed:

6:7 За то ныне пойдут они в плен во главе пленных, и кончится ликование изнеженных.
6:7
διὰ δια through; because of
τοῦτο ουτος this; he
νῦν νυν now; present
αἰχμάλωτοι αιχμαλωτος captive
ἔσονται ειμι be
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
δυναστῶν δυναστης dynasty; dynast
καὶ και and; even
ἐξαρθήσεται εξαιρω lift out / up; remove
χρεμετισμὸς χρεμετισμος horse
ἐξ εκ from; out of
Εφραιμ εφραιμ Ephraim; Efrem
6:7
לָכֵ֛ן lāḵˈēn לָכֵן therefore
עַתָּ֥ה ʕattˌā עַתָּה now
יִגְל֖וּ yiḡlˌû גלה uncover
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
גֹּלִ֑ים gōlˈîm גלה uncover
וְ wᵊ וְ and
סָ֖ר sˌār סור turn aside
מִרְזַ֥ח mirzˌaḥ מַרְזֵחַ banquet
סְרוּחִֽים׃ פ sᵊrûḥˈîm . f סָרוּחַ overhanging
6:7. quapropter nunc migrabunt in capite transmigrantium et auferetur factio lascivientium
Wherefore now they shall go captive at the head of them that go into captivity: and the faction of the luxurious ones shall be taken away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
7. Со ст. 7-го начинается возвещение наказания пленом. - Во главе пленных, т. е. впереди других народов плененных завоевателями, как пример наказания. LXX вместо eвp. berosch golim ("во главе пленных") читали, по-видимому, merosch gedolim и перевели ap archV dunastwn, слав. "от начала сильных", разумея, по объяснению блаж. Иеронима, в качестве завоевателей - вождей сильных, т. е. ассирийцев. - И кончится ликование изнеженных: евр. vesar mirzach seruchim передается различно. Евр. mirzach (р. т. ликование) Симмах переводит etaireia, блаж. Иероним - factio, - общество, содружество; ввиду этого все выражение Гоонакер передает: "и исчезнет общество развратников". В Иер XVI:5: mirzach употребляется в значении вопля, жалобного крика; поэтому рассматриваемое выражение еще переводят: "с плачем удалятся роскошные" (Юнгеров). У LXX вторая половина ст. 7-го содержит мысль совершенно отличную от мысли подлинника: kai exarqhsetai cremeismoV 'ippwn ex hfraim, слав. "и отъимется ржание конско от Ефрема". Происхождение чтения LXX неясно. Кирилл Александрийский изъясняет его в том смысле, что пророк говорит об удалении в плен князей, гордившихся своими дорогими конями и их приятным ржаньем. Мысль подлинника более соответствует контексту.
Adam Clarke: Commentary on the Bible - 1831
6:7: With the first that go captive - The house of Israel shall be carried into captivity before the house of Judah.
Albert Barnes: Notes on the Bible - 1834
6:7: Therefore now (that is, shortly) shall they go captive with the first (at the head) of those who go captive - They had sought eminence; they should have it. Jerome: "Ye who are first in riches, shall, the first, endure the yoke of captivity, as it is in Ezekiel, 'begin from My sanctuary' Eze 9:6, that is, from the destruction of the Temple which is holy. For 'mighty men shall be mightily tormented' (Wisdom Eze 6:6); and, 'to whom men have committed much, of him they will ask the more' Luk 12:48."
And the banquet - Probably, "the screech." The root, רדסח radsach, whose consonants contain most of those of our screech, signifies the loud sharp cry, which the mind cannot control, either in Rev_elry or distress. Here it is probably, the drunken scream, or reckless cry of Rev_elry, whose senseless shrillness is more piercing, in its way, than the scream of distress, of which Jeremiah Jer 16:5 uses it. For it is the scream of the death of the soul. Amos seems to have purposely joined together similar harsh sibilants or guttural sounds in order the more to express the harshness of that scream of luxurious self-indulgence. סרוּחים מרזח mı̂ rezach seruchı̂ ym, the screech of the outstretched." Of this he says, "it shall depart," and foRev_er. "In that very day all his thoughts perish" Psa 146:4. It shall "depart;" but by what should it be replaced to those to whom it was their god and their all? On earth, by siege, pestilence, death or captivity: after death, by hell to the unrepentant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: shall they: Amo 5:5, Amo 5:27, Amo 7:11; Deu 28:41; Luk 21:24
and the: Kg1 20:16-20; Est 5:8, Est 5:12-14, Est 7:1, Est 7:2, Est 7:8-10; Isa 21:4; Dan 5:4-6; Nah 1:10
Carl Friedrich Keil and Franz Delitzsch
6:7
Announcement of Punishment. - Amos 6:7. "Therefore will they now go into captivity at the head of the captives, and the shouting of the revellers will depart." Because these revellers do not trouble themselves about the ruin of Israel, they will now be obliged to wander into captivity at the head of the people (cf. 3Kings 21:9), when the approaching shebher occurs. בּראשׁ גּלים is chosen with direct reference to ראשׁית שׁמנים, as Jerome has observed: "Ye who are first in riches will be the first to bear the yoke of captivity." Serūchı̄m also points back to Amos 6:4, "those who are stretched upon their couches" - that is, the revellers; and it forms a play upon words with mirzach. מרזח signifies a loud cry, here a joyous cry, in Jer 16:5 a cry of lamentation.
Geneva 1599
6:7 Therefore now shall they go captive with the first that go captive, and the (g) banquet of them that stretched themselves shall be removed.
(g) Some read "the sorrow of them that stretched themselves is at hand".
John Gill
6:7 Therefore now shall they go captive with the first that go captive,.... That is, these men, who were the first and chief in the nation, who would not believe the day of Israel's captivity would ever come; or, however, had very distant apprehensions of it; but indulged and gratified their several senses of tasting, hearing, smelling, in a carnal way, and had no sympathy with and compassion upon their afflicted brethren; these should be the first the enemy should lay hold upon, and carry captive; as we find the royal family, the princes and nobles, the courtiers and chief tradesmen, were the first that were carried captive of the Jews, in Jeconiah's captivity, 4Kings 24:12;
and the banquet of them that stretched themselves shall be removed; that stretched themselves upon couches, Amos 6:4; they shall have no more banquets or feasting bouts to attend to, by stretching themselves out, and lying upon couches at their ease; these shall be taken from them; and be glad of bread and water in an enemy's country, without a couch to recline upon. Some understand this of a funeral banquet, as in Jer 16:5; and so the sense is, that when they die, they shall not have that honour done to their memory, as to have a funeral feast provided for those that attend their burial, as was customary. Kimchi interprets it, "the mourning of such shall draw nigh" (b); and according to his father, Joseph Kimchi, the word in the Arabic language signifies to lift up the voice, either in mourning or joy; and so may signify, that as all feasts, and the joy that attends them, should be removed, which is the sense of the Targum, instead of that, mourning should take place; or they should be deprived of the common ceremony at death of mourning men and women.
(b) "ad veniet", Munster; "appropinquabit", Mercerus; "veniet", Calvin. So R. Sol. Urbin. Ohel Moed, fol. 84. 2.
John Wesley
6:7 The banquet - The feastings of voluptuous ones shall cease.
Robert Jamieson, A. R. Fausset and David Brown
6:7 Therefore . . . shall they go captive with the first--As they were first among the people in rank (Amos 6:1), and anointed themselves "with the chief ointments" (Amos 6:6), so shall they be among the foremost in going into captivity.
banquet--literally, the "merry-making shout of revellers"; from an Arabic root, "to cry out." In the Hebrew, marzeach; here, there is an allusion to mizraqu, "bowls" (Amos 6:6).
them that stretched themselves--on luxurious couches (Amos 6:4).
6:86:8: Զի երդուա՛ւ Տէր յանձն իւր. եւ ասէ Տէր Աստուած զօրութեանց՝ թէ գարշեցուցից զամենայն հպարտութիւնս Յակոբայ, եւ զաշխարհս նորա ատեցից. եւ բարձից զքաղաքս նորա ամենայն բնակչօք[10522]։ [10522] Ոմանք. Եւ ասէ Տէր Տէր զօրութեանց... զքաղաքս նոցա ամենայն բնակ՛՛։
8 Տէրը երդուեց իր անձովեւ այսպէս է ասում Ամենակալ Տէր Աստուածը.«Ես գարշելի պիտի դարձնեմ Յակոբի տան ամբողջ հպարտութիւնը,նրա երկիրը պիտի ատեմեւ պիտի վերացնեմ նրա քաղաքներն իրենց բոլոր բնակիչներով»:
8 Տէր Եհովան իր անձին վրայ երդում ըրաւ(Կ’ըսէ զօրքերու Տէր Աստուածը)։«Ես Յակոբին հպարտութենէն կը զզուիմ, Անոր պալատները կ’ատեմ, Քաղաքն ու բոլոր անոր մէջ եղողները թշնամիին պիտի մատնեմ»։
Զի երդուաւ Տէր`` յանձն իւր, ասէ Տէր Աստուած զօրութեանց [79]թէ` Գարշեցուցից զամենայն հպարտութիւնս Յակոբայ, եւ զաշխարհս նորա ատեցից``, եւ բարձից զքաղաքս նորա ամենայն բնակչօք:

6:8: Զի երդուա՛ւ Տէր յանձն իւր. եւ ասէ Տէր Աստուած զօրութեանց՝ թէ գարշեցուցից զամենայն հպարտութիւնս Յակոբայ, եւ զաշխարհս նորա ատեցից. եւ բարձից զքաղաքս նորա ամենայն բնակչօք[10522]։
[10522] Ոմանք. Եւ ասէ Տէր Տէր զօրութեանց... զքաղաքս նոցա ամենայն բնակ՛՛։
8 Տէրը երդուեց իր անձովեւ այսպէս է ասում Ամենակալ Տէր Աստուածը.«Ես գարշելի պիտի դարձնեմ Յակոբի տան ամբողջ հպարտութիւնը,նրա երկիրը պիտի ատեմեւ պիտի վերացնեմ նրա քաղաքներն իրենց բոլոր բնակիչներով»:
8 Տէր Եհովան իր անձին վրայ երդում ըրաւ(Կ’ըսէ զօրքերու Տէր Աստուածը)։«Ես Յակոբին հպարտութենէն կը զզուիմ, Անոր պալատները կ’ատեմ, Քաղաքն ու բոլոր անոր մէջ եղողները թշնամիին պիտի մատնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 Клянется Господь Бог Самим Собою, и так говорит Господь Бог Саваоф: гнушаюсь высокомерием Иакова и ненавижу чертоги его, и предам город и все, что наполняет его.
6:8 ὅτι οτι since; that ὤμοσεν ομνυω swear κύριος κυριος lord; master καθ᾿ κατα down; by ἑαυτοῦ εαυτου of himself; his own διότι διοτι because; that βδελύσσομαι βδελυσσω abominate; loathsome ἐγὼ εγω I πᾶσαν πας all; every τὴν ο the ὕβριν υβρις insolence; insult Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὰς ο the χώρας χωρα territory; estate αὐτοῦ αυτος he; him μεμίσηκα μισεω hate καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove πόλιν πολις city σὺν συν with; [definite object marker] πᾶσιν πας all; every τοῖς ο the κατοικοῦσιν κατοικεω settle αὐτήν αυτος he; him
6:8 נִשְׁבַּע֩ nišbˌaʕ שׁבע swear אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH בְּ bᵊ בְּ in נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul נְאֻם־ nᵊʔum- נְאֻם speech יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service מְתָאֵ֤ב mᵊṯāʔˈēv תאב [uncertain] אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i אֶת־ ʔeṯ- אֵת [object marker] גְּאֹ֣ון gᵊʔˈôn גָּאֹון height יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and אַרְמְנֹתָ֖יו ʔarmᵊnōṯˌāʸw אַרְמֹון dwelling tower שָׂנֵ֑אתִי śānˈēṯî שׂנא hate וְ wᵊ וְ and הִסְגַּרְתִּ֖י hisgartˌî סגר close עִ֥יר ʕˌîr עִיר town וּ û וְ and מְלֹאָֽהּ׃ mᵊlōʔˈāh מְלֹא fullness
6:8. iuravit Dominus Deus in anima sua dicit Dominus Deus exercituum detestor ego superbiam Iacob et domos eius odi et tradam civitatem cum habitatoribus suisThe Lord God hath sworn by his own soul, saith the Lord the God of hosts: I detest the pride of Jacob, and I hate his houses, and I will deliver up the city with the inhabitants thereof.
8. The Lord GOD hath sworn by himself, saith the LORD, the God of hosts; I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.
The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein:

6:8 Клянется Господь Бог Самим Собою, и так говорит Господь Бог Саваоф: гнушаюсь высокомерием Иакова и ненавижу чертоги его, и предам город и все, что наполняет его.
6:8
ὅτι οτι since; that
ὤμοσεν ομνυω swear
κύριος κυριος lord; master
καθ᾿ κατα down; by
ἑαυτοῦ εαυτου of himself; his own
διότι διοτι because; that
βδελύσσομαι βδελυσσω abominate; loathsome
ἐγὼ εγω I
πᾶσαν πας all; every
τὴν ο the
ὕβριν υβρις insolence; insult
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὰς ο the
χώρας χωρα territory; estate
αὐτοῦ αυτος he; him
μεμίσηκα μισεω hate
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
πόλιν πολις city
σὺν συν with; [definite object marker]
πᾶσιν πας all; every
τοῖς ο the
κατοικοῦσιν κατοικεω settle
αὐτήν αυτος he; him
6:8
נִשְׁבַּע֩ nišbˌaʕ שׁבע swear
אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH
בְּ bᵊ בְּ in
נַפְשֹׁ֗ו nafšˈô נֶפֶשׁ soul
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צָבָא service
מְתָאֵ֤ב mᵊṯāʔˈēv תאב [uncertain]
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
אֶת־ ʔeṯ- אֵת [object marker]
גְּאֹ֣ון gᵊʔˈôn גָּאֹון height
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
אַרְמְנֹתָ֖יו ʔarmᵊnōṯˌāʸw אַרְמֹון dwelling tower
שָׂנֵ֑אתִי śānˈēṯî שׂנא hate
וְ wᵊ וְ and
הִסְגַּרְתִּ֖י hisgartˌî סגר close
עִ֥יר ʕˌîr עִיר town
וּ û וְ and
מְלֹאָֽהּ׃ mᵊlōʔˈāh מְלֹא fullness
6:8. iuravit Dominus Deus in anima sua dicit Dominus Deus exercituum detestor ego superbiam Iacob et domos eius odi et tradam civitatem cum habitatoribus suis
The Lord God hath sworn by his own soul, saith the Lord the God of hosts: I detest the pride of Jacob, and I hate his houses, and I will deliver up the city with the inhabitants thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
8. Словами клянется Господь пророк указывает на неизменность божественного определения о наказании Израиля. И предам город, т. е. город Самарию. - В гр. -слав. тексте вместо слов и ненавижу чертоги его (veamnothaj) читается: "и села его возненавидех"; LXX вообще евр. аrmon чертог передают различно и предположительно (ср. Ам I:4; III:9; Иер XVII:27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein. 9 And it shall come to pass, if there remain ten men in one house, that they shall die. 10 And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD. 11 For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts. 12 Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock: 13 Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength? 14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.
In the former part of the chapter we had these secure Israelites loading themselves with pleasures, as if they could never be made merry enough; here we have God loading them with punishments, as if they could never be made miserable enough. And observe,
I. How strongly this burden is bound on, not to be shaken off by their presumption and security; for it is bound by the Lord the God of hosts, by his mighty, his almighty, hand, which none can resist; it is bound with an oath, which puts the sentence past revocation: The Lord God has sworn, and he will not repent, and, since he could swear by no greater, he has sworn by himself. How dreadful, how miserable, is the case of those whose ruin, whose eternal ruin, God himself has sworn, who can execute his purpose and cannot alter it!
II. How heavily this burden lies! Let us see the particulars. 1. God will abhor and abandon them, and that implies misery enough, all misery: I abhor the excellency of Jacob, all that which they are proud of, and value themselves upon, and for which they call and count themselves the chief of nations. Their visible church-membership, and the privileges of that, their temple, altar, and priesthood, these were, more than any thing, the excellencies of Jacob; but, when these were profaned and polluted by sin, God abhorred them; he hated and despised them, ch. v. 21. Note, God abhors that form of godliness which hypocrites keep up, while they abhor the power of it. And if he abhors their temple, for the iniquity of that, no marvel that he hates their palaces, for the injustices and oppression he finds there. Note, that creature which we take such a complacency and put such a confidence in as to make it a rival with God is thereby made abominable to him. He hates the palaces of sinners, for the sake of wickedness of those that dwell therein. Prov. iii. 33, The curse of the Lord is in the house of the wicked. And, if God abhor them, immediately it follows, He will deliver up the city with all that is therein, deliver it up into the hands of the enemy, that will lay it waste, and make a prey of all its wealth. Note, Those that are abhorred and abandoned of God are undone to all intents and purposes. 2. There shall be a great and general mortality among them (v. 9): If there remain ten men in one house, that have escaped the sword of the enemy, yet they shall be met with another way; they shall all die by famine or pestilence. In the most sickly times, if there be ten in a house, one may hope that at least the one-half of them will escape, according to the proportion of two in a bed, one taken and the other left; but here not one of ten shall live to bury the rest. Another instance of the greatness of the mortality is (v. 10) that the nearest relations of the dead shall be forced with their own hands to wind up their bodies, and bury them, for want of other hands to be employed in it; that is all that the next of kin, to whom the right of redemption belongs, can do for them, and with great reluctance will they do that. It intimates that the young people shall be cut off soonest; for the uncle that survives is, ordinarily, the senior relation. "When the uncle comes with the sexton (or him that burns), to bring out the bones out of the house, he shall say to him that he sees next about the house, 'Is there any yet with thee? Are there any left alive?' And he shall say, 'No, this is the last; now the whole family is cut off by death, and neither root nor branch remains.'" But that which makes the judgment the more grievous is that their hearts seem to be hardened under it. "When he that is found by the sides of the house begin to enter into discourse with those that are carrying off the dead, they shall say, 'Hold thy tongue; do not stand preaching to us about the hand of Providence in this calamity, for we may not make mention of the name of the Lord; God is so angry with us that there is no speaking to him; he is so extreme to mark what we do amiss that we dare not so much as make mention of his name." ' Thus the foolishness of men perverts their way, and brings them into distress, and then their heart frets against the Lord. Even then they will not take notice of his hand, nor suffer those about them to do it. Perhaps it was forbidden by some of the idolatrous kings to make mention of the name of Jehovah, as by the law of Moses it was forbidden to make mention of the names of the heathen-gods: "We may not do it without incurring the penalty." Note, Those hearts are wretchedly hardened indeed that will not be brought to make mention of God's name, and to worship him, when the hand of God has gone out against them, and when, as here, sickness and death are in their families. Thus those heap up wrath who cry not when God binds them. 3. Their houses shall be destroyed, v. 11. God will smite the great house with breaches, and the little house with clefts; they shall both be cracked so as to lose their beauty and strength, and to be hastening towards a fall. The princes' palaces are not above the rebuke of divine justice, nor the poor men's cottages beneath it; neither shall escape. When sin has marked them for ruin God will find ways to bring it about. It is by order from him that breaches are made.
III. How justly they are thus burdened. If we understand the matter aright, we shall say, The Lord is righteous. 1. The methods used for their reformation had been all fruitless and ineffectual (v. 12): Shall horses run upon the rock, to hurl or harrow the ground there? Or will one plough there with oxen? No, for there will be no profit to countervail the pains. God has sent them his prophets, to break up their fallow-ground; but they found them as hard and inflexible as the rock, rough and rugged, and they could do no good with them, nor work upon them, and therefore they shall not attempt it any more. They will not be reclaimed, and therefore shall not be reproved, but quite abandoned. Note, Those who will not be cultivated as fields and vineyards shall be rejected as barren rocks and deserts, Heb. vi. 7, 8. 2. They had abused their power to the wrong and oppression of many, whose injured cause the sovereign Judge would not only right, but revenge: You have turned judgment into gall, which is nauseous, and the fruit of righteousness into hemlock, which is noxious; it would make one sick to see how those that were entrusted with the administration of public justice bore down equity with that power which they out to have defended and supported it, and so turned its own artillery against itself. Note, When our services of God are soured with sin his providences will justly be embittered to us. 3. They had set the judgments of God at defiance, and, confiding in their own strength, thought themselves a match for Omnipotence, v. 13. They rejoiced in a thing of nought, pleased themselves with a fancy that no evil should befal them, though they had no ground at all for that confidence, nothing to trust to that would bear any weight. They said, "Have we not taken to us horns; have we not arrived to great dignity and dominion, have we not pushed down our enemies and pushed on our victories, and this by our own strength, our own skill and courage, our own wealth and military force? Who then need we be afraid of? Who then need we make court to? Not God himself." Note, Prosperity and success commonly make men secure and haughty; and those that have done much think they can do any thing, any thing without God, nay, any thing against him. But those who trust in their own strength rejoice in a thing of nought, and so they will find. Probably they did not say this with their lips, totidem verbis--in so many words, but it was the language of their hearts and of their actions, both which God understands.
IV. How easily and effectually this burden shall be brought upon them, v. 14. He that brings it upon them is the Lord the God of hosts, who both may do and can do what he pleases, who has all creatures at his command, and who, when he has work to do, will not be at a loss for instruments to do it with; though they are the house of Israel, yet he will raise up against them a nation which they feared not, but had many a time hoped in, even the Assyrians, and this nation shall afflict them, bring them into straits, and put them to pain, from the entering in of Hamath, in the north, to the river of the wilderness, the river of Egypt, Sihor or Nile, in the south. The whole nation has shared in the iniquity, and therefore must expect to share in the calamity. Note, When men are in any way instruments of affliction to us we must see God raising them up against us, for they are in his hand--the rod, the sword, in his hand. The Lord has bidden Shimei curse David.
Adam Clarke: Commentary on the Bible - 1831
6:8: The Lord God hath sworn by himself - בנפשו benaphsho, by his soul, his being, existence.
Albert Barnes: Notes on the Bible - 1834
6:8: The Lord God - He who alone is and who alone hath power, "hath sworn by Himself," literally, "by His soul;" as our "self" comes from the same root as "soul." Jerome: "So God saith in Isaiah, "Your new moons and your appointed feasts My soul hateth" Isa 1:14; not that God hath a soul, but that He speaks after the way of human feelings. Nor is it any marvel that He condescends to speak of Himself, as having a soul, seeing He speaks of Himself as having the other members, feet, hands, bowels, which are less precious than the soul. In God the Father, the head, hands, and the rest are not members, but by these words a diversity of powers is expressed. So also by the soul is intended not a substance, but the inward affections, and the seat of thought whereby God indicates His Will." In truth, it is one and the same condescension in Almighty God, to use of Himself any words taken from our nature, our thoughts, acts, feelings, as those taken from the members of the body.
It is a yet greater condescension that God should confirm the truth of His word by an oath. For we call God to witness, lest, by reason of the vast reign of falsehood among people, we should be thought not to speak true. But for God to act as though He needed the assurance of an oath in order to be believed, is more condescending, than for Him to speak as though He had a soul or limbs, such as He gave to man. Yet God, "willing more abundantly to show unto the heirs of His promise the immutability of His counsel, confirmed it by an oath. He swore by Himself saying, surely blessing I will bless thee" Heb 6:17, Heb 6:13-14. "Now," when Israel had, by apostasy, forfeited that blessing, and a portion of it was to be withdrawn from him, God, affirms by an oath that rejection of Israel. If the words, "by His soul," are emphatic, they relate to those attributes in God of which man's holy affections are an image. God's love, justice, righteousness, holiness, were concerned, to vindicate the oppressed and punish the oppressor. To these He appeals. Our oaths mean, "As God is true, and as He avenges untruth, this which I say is true." So God says, "As I am God, this is true." God then must cease to be God, if He did not hate oppression.
I abhor the excellency of Jacob - The word "excellency" is used of the Majesty of God Himself; then, since man's relation to God is his only real greatness, God speaks of Himself as "the Excellency of Jacob" Amo 8:7; then of that "excellency" which God had given to "Jacob" Psa 47:4. That "excellency of their strength," He had forwarned them in the law, that He would break Lev 26:19. Now that Israel took as his own what he held from God, his "excellency" became pride, and God says, "I abhor" it, as a thing loathsome and abominable, and "hate his palaces." For they had been built, adorned, inhabited, filled with luxury, in the midst of, and out of, oppression and hard-hearted exaction. He calls them Jacob, perhaps as Hosea does Hos 12:12, to remind them of the poverty and low estate of their forefather, out of which God had raised them, and the faithfulness of their forefather in it, in contrast with their luxury and unfaithfulness.
Therefore (And) I will deliver up - Originally, "shut up" (Lev 14:23; Lev 13:4-5, ...), then, "shut up in the hands of," so that he should have no escape. Here, where the enemy is not spoken of, it may mean, that God "shut up the city," so that there should be no going out or coming in, in the straithess of the siege, whereupon follows the fearful description of the ravages of the pestilence. "The city" is, what was to them, above others, "the" city, the place of their luxury pride and boast, where lay their strength, Samaria.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: sworn: Amo 4:2; Jer 51:14; Heb 6:13-17
I abhor: Lev 26:11; Psa 78:59, Psa 106:40; Zac 11:8
the excellency: Amo 8:7; Psa 47:4; Eze 24:21
and hate: Amo 3:11; Lam 2:5
therefore: Mic 1:6-9
all that is therein: Heb. the fulness thereof, Psa 50:12
Carl Friedrich Keil and Franz Delitzsch
6:8
This threat is carried out still further in Amos 6:8-11. Amos 6:8. "The Lord Jehovah hath sworn by Himself, is the saying of Jehovah, the God of hosts: I abhor the pride of Jacob, and his palaces I hate; and give up the city, and the fulness thereof. Amos 6:9. And it will come to pass, if then men are left in a house, they shall die. Amos 6:10. And when his cousin lifts him up, and he that burieth him, to carry out the bones out of the house, and saith to the one in the hindermost corner of the house, Is there still any one with thee? and he says, Not one; then will he say, Hush; for the name of Jehovah is not to be invoked. Amos 6:11. For, behold, Jehovah commandeth, and men smite the great house to ruins, and the small house into shivers." In order to show the secure debauchees the terrible severity of the judgments of God, the Lord announces to His people with a solemn oath the rejection of the nation which is so confident in its own power (cf. Amos 6:13). The oath runs here as in Amos 4:2, with this exception, that instead of בּקדשׁו we have בּנפשׁו in the same sense; for the nephesh of Jehovah, His inmost being or self, is His holiness. מתאב, with the guttural softened, for מתעב. The participle describes the abhorrence as a continued lasting feeling, and not a merely passing emotion. גּאון יעקב, the loftiness or pride of Jacob, i.e., everything of which Jacob is proud, the true and imaginary greatness and pride of Israel, which included the palaces of the voluptuous great men, for which reason they are placed in parallelism with גאון יע. This glory of Israel Jehovah abhors, and He will destroy it by giving up the city (Samaria), and all that fills it (houses and men), to the enemies to be destroyed. גאון יע, to give up to the enemy, as in Deut 32:30 and Obad 1:14; not to surround, to which וּמלאהּ is unsuitable. The words not only threaten surrounding, or siege, but also conquest, and (Amos 6:11) the destruction of the city. And then, even if there are ten in one house, they will all perish. אנשׁים: people, men. Ten in one house is a large number, which the prophet assumes as the number, to give the stronger emphasis to the thought that not one will escape from death. This thought is still further explained in Amos 6:10. A relative comes into the house to bury his deceased blood-relation. The suffix to נשׂאו refers to the idea involved in מתוּ, a dead man. Dōd, literally the father's brother, here any near relation whose duty it was to see to the burial of the dead. מסרף for משׂרף, the burner, i.e., the burier of the dead. The Israelites were indeed accustomed to bury their dead, and not to burn the corpses. The description of the burier as mesârēph (a burner) therefore supposes the occurrence of such a multitude of deaths that it is impossible to bury the dead, whose corpses are obliged to be burned, for the purpose of preventing the air from being polluted by the decomposition of the corpses. Of course the burning did not take place at the house, as Hitzig erroneously infers from להוציא עצמים; for עצמים denotes the corpse here, as in Ex 13:19; Josh 24:32, and 4Kings 13:21, and not the different bones of the dead which remained without decomposition or burning. The burier now asks the last living person in the house, who has gone to the very back of the house in order to save his life, whether there is any one still with him, any one still living in the house beside himself, and receives the answer, אפס (Adv.), "Nothing more;" whereupon he says to him, has, "Be still," answering to our Hush! because he is afraid that, if he goes on speaking, he may invoke the name of God, or pray for the mercy of God; and he explains his words by adding, "The name of Jehovah must not be mentioned." It is not Amos who adds this explanation, but the relation. Nor does it contain "the words of one who despairs of any better future, and whose mind is oppressed by the weight of the existing evils, as if he said, Prayers would be of no use, for we too must die" (Lievl., Ros.). לא להזכּיר, "it is not to (may not) be mentioned," would be unsuitable as an utterance of despair. It rather indicates the fear lest, by the invocation of the name of God, the eye of God should be drawn towards this last remaining one, and he also should fall a victim to the judgment of death. This judgment the Lord accomplishes not merely by a pestilence which breaks out during the siege, and rages all around (there is no ground for any such limitation of the words), but also by sword and plague during the siege and conquest of the town. For the reason assigned for the threat in Amos 6:11 points to the latter. כּי links the words to the main thought in Amos 6:11, or even Amos 6:10: "When the Lord delivers up the city and all that fills it, they will all perish; for, behold, He commands, orders the enemy (the nation in Amos 6:14), and it will smite in pieces the houses, great and small." The singular הבּית is used with indefinite generality: every house, great and small (cf. Amos 3:15).
Geneva 1599
6:8 (h) The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor (i) the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.
(h) Read (Jer 51:14).
(i) That is, the riches and pomp.
John Gill
6:8 The Lord God hath sworn by himself,.... Because he could swear by no greater, Heb 6:13; which shows the importance and certainty of the thing sworn to, and is as follows:
saith the Lord, the God of hosts, I abhor the excellency of Jacob; or, "the pride of Jacob" (c); of Israel, of the ten tribes, remarkable for their pride; hence called the crown of pride, Is 28:3; it may include all that was glorious, valuable, and excellent among them, of which they were proud; their kingdom, riches, wealth, and strength, their fortified cities and towns: if Judah is comprehended in this, it may regard the temple, which was their excellency, and in which they gloried. So the Targum paraphrases it,
"the house of the sanctuary of the house of Jacob;''
and in like manner Jarchi, Kimchi, and Ben Melech, interpret it;
and hate his palaces; the palaces of the king and nobles, and great men, which should fall into the enemy's hand, and be plundered and destroyed; which is meant by the Lord's abhorrence and hatred of them, this being an evidence of it;
therefore will I deliver up the city, with all that is therein; or, "with its fulness" (d); with all its inhabitants and riches; according to Jarchi, the city of Jerusalem is meant; though rather the city of Samaria, unless both are intended, city for cities; since the chief men both of Israel and Judah seem to be addressed, Amos 6:1.
(c) "superbiam", V. L. Pagninus, Montanus; "fastium", Junius & Tremellius, Piscator, Drusius. (d) "et plenitudinem ejus", Mercerus, Piscator, Cocceius.
John Wesley
6:8 The excellency - All that the seed of Jacob accounts a glory and excellency to them, all their external privileges and worship.
Robert Jamieson, A. R. Fausset and David Brown
6:8 the excellency of Jacob-- (Ps 47:4). The sanctuary which was the great glory of the covenant-people [VATABLUS], (Ezek 24:21). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in My eyes towards averting punishment [CALVIN].
hate his palaces--as being the storehouses of "robbery" (Amos 3:10, Amos 3:15). How sad a change from God's love of Zion's gates (Ps 87:2) and palaces (Ps 48:3, Ps 48:13), owing to the people's sin!
the city--collectively: both Zion and Samaria (Amos 6:1).
all that is therein--literally, "its fulness"; the multitude of men and of riches in it (compare Ps 24:1).
6:96:9: Եւ եղիցի եթէ մնասցեն տա՛սն այր՝ ՚ի տան միում, եւ մեռանիցին.
9 Եւ եթէ լինի, որ տասը մարդ էլ մնայ մի տանը,նրանք պիտի մեռնեն,
9 Եթէ տան մը մէջ տասը մարդ մնալու ըլլայ, Անոնք ալ պիտի մեռնին։
Եւ եղիցի եթէ մնասցեն տասն այր ի տան միում, եւ մեռանիցին:

6:9: Եւ եղիցի եթէ մնասցեն տա՛սն այր՝ ՚ի տան միում, եւ մեռանիցին.
9 Եւ եթէ լինի, որ տասը մարդ էլ մնայ մի տանը,նրանք պիտի մեռնեն,
9 Եթէ տան մը մէջ տասը մարդ մնալու ըլլայ, Անոնք ալ պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 И будет: если в каком доме останется десять человек, то умрут и они,
6:9 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ὑπολειφθῶσιν υπολειπω leave below / behind δέκα δεκα ten ἄνδρες ανηρ man; husband ἐν εν in οἰκίᾳ οικια house; household μιᾷ εις.1 one; unit καὶ και and; even ἀποθανοῦνται αποθνησκω die καὶ και and; even ὑπολειφθήσονται υπολειπω leave below / behind οἱ ο the κατάλοιποι καταλοιπος left behind
6:9 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if יִוָּ֨תְר֜וּ yiwwˌāṯᵊrˈû יתר remain עֲשָׂרָ֧ה ʕᵃśārˈā עֲשָׂרָה ten אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man בְּ bᵊ בְּ in בַ֥יִת vˌayiṯ בַּיִת house אֶחָ֖ד ʔeḥˌāḏ אֶחָד one וָ wā וְ and מֵֽתוּ׃ mˈēṯû מות die
6:9. quod si reliqui fuerint decem viri in domo una et ipsi morienturAnd if there remain ten men in one house, they also shall die.
9. And it shall come to pass, if there remain ten men in one house, that they shall die.
And it shall come to pass, if there remain ten men in one house, that they shall die:

6:9 И будет: если в каком доме останется десять человек, то умрут и они,
6:9
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ὑπολειφθῶσιν υπολειπω leave below / behind
δέκα δεκα ten
ἄνδρες ανηρ man; husband
ἐν εν in
οἰκίᾳ οικια house; household
μιᾷ εις.1 one; unit
καὶ και and; even
ἀποθανοῦνται αποθνησκω die
καὶ και and; even
ὑπολειφθήσονται υπολειπω leave below / behind
οἱ ο the
κατάλοιποι καταλοιπος left behind
6:9
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
אִם־ ʔim- אִם if
יִוָּ֨תְר֜וּ yiwwˌāṯᵊrˈû יתר remain
עֲשָׂרָ֧ה ʕᵃśārˈā עֲשָׂרָה ten
אֲנָשִׁ֛ים ʔᵃnāšˈîm אִישׁ man
בְּ bᵊ בְּ in
בַ֥יִת vˌayiṯ בַּיִת house
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
וָ וְ and
מֵֽתוּ׃ mˈēṯû מות die
6:9. quod si reliqui fuerint decem viri in domo una et ipsi morientur
And if there remain ten men in one house, they also shall die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Ст. 9-11: частнее изображают предстоящее народу бедствие. В ст. 9-м говорится о крайнем оскудении населения. - И будет: если в каком доме (bebaith echad) останется десять человек, то умрут и они. Так как пророк говорит о крайнем уменьшении населения, то число десять оставшихся в доме (т. е. спасшихся от войны) представляется слишком большим, и новейшие комментаторы (Велльгаузен, Новак) полагают, что слово asarah (десять) явилось по ошибке переписчиков. Исходя из тех же соображений, Марти понимает число десять, как указание на maximum (а не на minimum) оставшихся: хотя бы десять осталось, то и они умрут. Предлагаемое Марти понимание не соответствует контексту речи, из которого видно, что пророк желает именно указать на малое число оставшихся. Но с другой стороны, нет нужды и исправлять слово asarah, как ошибочное. По-видимому, пророк говорит о десяти оставшихся не в доме, а в городе. Полнее мысль пророка можно выразить так: если уцелеет хоть один дом (bebaith есhad = в одном доме) в городе, и если от всего населения города спасутся только десять человек, то и они умрут (Гоонакер). Пророк разумеет, без сомнения, смерть от моровой язвы. В конце стиха LXX имеют добавление kai upoleifqhuontai oi kataloipoi, в слав. "и останутся остаточнии".
Adam Clarke: Commentary on the Bible - 1831
6:9: Ten men - they shall die - All shall be cut off by the sword, or by captivity, or by famine.
Albert Barnes: Notes on the Bible - 1834
6:9: If there shall remain ten men - He probably still denounces the punishment of the rich inhabitants of the palaces, since in these only, of old, would there be found "ten men." They died, it seems, at once, and so probably through the plague, the common companion. of the siege. The prophet had before compared them to Sodom. It may be, that, in this mention of "ten men," he tacitly refers to the history of that destruction. Then God promised, not to destroy the city, if there were ten righteous in it Gen 18:32. Here were "ten left," not in one city, but in one house. Had God forgotten His loving-kindness? No! but, in Samaria, not even ten who "remained over," and so had survived after the chastisement had begun, turned to God. All then were to be taken or destroyed. The miseries of its three years' siege by Shalmanezer may be filled up from those of its earlier siege by Benhadad Kg2 6:24-29, or from those of Jerusalem. The sufferings of a siege are in proportion to the obstinacy of the defense; and Samaria resisted for twice the time in which Jerusalem was reduced by famine at its first captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: if: Amo 5:3; Sa1 2:33; Est 5:11, Est 9:10; Job 1:2, Job 1:19, Job 20:28; Psa 109:13; Isa 14:21
John Gill
6:9 And it shall come to pass,.... When the city is delivered up and taken:
if there remain; who are not carried captive, or destroyed by the sword:
ten men in one house; that is, many, a certain number for an uncertain:
that they shall die; either with famine, or by the pestilence, though they have escaped the other calamities; so general shall the destruction be, by one means or another.
John Wesley
6:9 Remain - Escaping the enemies sword. Ten men - Many men, a certain number for an uncertain. They shall die - Tho' they escape a while, they shall not finally escape.
Robert Jamieson, A. R. Fausset and David Brown
6:9 If as many as ten (Lev 26:26; Zech 8:23) remain in a house (a rare case, and only in the scattered villages, as there will be scarcely a house in which the enemy will leave any), they shall all, to a man, die of the plague, a frequent concomitant of war in the East (Jer 24:10; Jer 44:13; Ezek 6:11).
6:106:10: եւ մնացորդքն առնուցուն զընտանիս իւրեանց, եւ իջանեն հանել զոսկե՛րս նոցա ՚ի տանէ անտի. եւ ասասցեն ցա՛յնոսիկ որք կայցեն առաջի տանն. եթէ ա՞յլ ինչ մնաց ա՛յդր առ քեզ[10523]։ [10523] Ոսկան. Եւ իջանիցեն հանել զոս՛՛։
10 մնացողները պիտի վերցնեն իրենց հարազատներինեւ իջնեն հանելու նրանց ոսկորներն այդ տնիցեւ ասեն տան առաջ կանգնածներին, թէ՝“Ուրիշ մի բան մնա՞ց այնտեղ, քեզ մօտ”:Նա կ’ասի, թէ՝ ոչ:
10 Եւ երբ մէկուն ազգականը, որ զինք կ’ատէ, զինք վերցնէ Ոսկորները տունէն դուրս հանելու համար Ու տանը մէջ եղողին հարցնէ՝‘Ալ ուրիշ մէկը կա՞յ քովդ’
[80]եւ մնացորդքն առնուցուն զընտանիս իւրեանց, եւ իջանեն հանել զոսկերս նոցա ի տանէ անտի. եւ ասասցեն ցայնոսիկ որք կայցեն առաջի տանն, եթէ` Այլ ինչ`` մնաց այդր առ քեզ:

6:10: եւ մնացորդքն առնուցուն զընտանիս իւրեանց, եւ իջանեն հանել զոսկե՛րս նոցա ՚ի տանէ անտի. եւ ասասցեն ցա՛յնոսիկ որք կայցեն առաջի տանն. եթէ ա՞յլ ինչ մնաց ա՛յդր առ քեզ[10523]։
[10523] Ոսկան. Եւ իջանիցեն հանել զոս՛՛։
10 մնացողները պիտի վերցնեն իրենց հարազատներինեւ իջնեն հանելու նրանց ոսկորներն այդ տնիցեւ ասեն տան առաջ կանգնածներին, թէ՝“Ուրիշ մի բան մնա՞ց այնտեղ, քեզ մօտ”:Նա կ’ասի, թէ՝ ոչ:
10 Եւ երբ մէկուն ազգականը, որ զինք կ’ատէ, զինք վերցնէ Ոսկորները տունէն դուրս հանելու համար Ու տանը մէջ եղողին հարցնէ՝‘Ալ ուրիշ մէկը կա՞յ քովդ’
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 и возьмет их родственник их или сожигатель, чтобы вынести кости их из дома, и скажет находящемуся при доме: есть ли еще у тебя кто?
6:10 καὶ και and; even λήμψονται λαμβανω take; get οἱ ο the οἰκεῖοι οικειος household member; of the house αὐτῶν αυτος he; him καὶ και and; even παραβιῶνται παραβιαζομαι press τοῦ ο the ἐξενέγκαι εκφερω bring out / forth; carry out τὰ ο the ὀστᾶ οστεον bone αὐτῶν αυτος he; him ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household καὶ και and; even ἐρεῖ ερεω.1 state; mentioned τοῖς ο the προεστηκόσι προιστημι protect; preside τῆς ο the οἰκίας οικια house; household εἰ ει if; whether ἔτι ετι yet; still ὑπάρχει υπαρχω happen to be; belong παρὰ παρα from; by σοί σοι you καὶ και and; even ἐρεῖ ερεω.1 state; mentioned οὐκέτι ουκετι no longer καὶ και and; even ἐρεῖ ερεω.1 state; mentioned σίγα σιγαω keep silent ἕνεκα ενεκα for the sake of; on account of τοῦ ο the μὴ μη not ὀνομάσαι ονομαζω name τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master
6:10 וּ û וְ and נְשָׂאֹ֞ו nᵊśāʔˈô נשׂא lift דֹּודֹ֣ו dôḏˈô דֹּוד beloved one וּ û וְ and מְסָרְפֹ֗ו mᵊsārᵊfˈô סרף burn לְ lᵊ לְ to הֹוצִ֣יא hôṣˈî יצא go out עֲצָמִים֮ ʕᵃṣāmîm עֶצֶם bone מִן־ min- מִן from הַ ha הַ the בַּיִת֒ bbayˌiṯ בַּיִת house וְ wᵊ וְ and אָמַ֞ר ʔāmˈar אמר say לַ la לְ to אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in יַרְכְּתֵ֥י yarkᵊṯˌê יַרְכָּה backside הַ ha הַ the בַּ֛יִת bbˈayiṯ בַּיִת house הַ ha הֲ [interrogative] עֹ֥וד ʕˌôḏ עֹוד duration עִמָּ֖ךְ ʕimmˌāḵ עִם with וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say אָ֑פֶס ʔˈāfes אֶפֶס end וְ wᵊ וְ and אָמַ֣ר ʔāmˈar אמר say הָ֔ס hˈās הסה be still כִּ֛י kˈî כִּי that לֹ֥א lˌō לֹא not לְ lᵊ לְ to הַזְכִּ֖יר hazkˌîr זכר remember בְּ bᵊ בְּ in שֵׁ֥ם šˌēm שֵׁם name יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:10. et tollet eum propinquus suus et conburet eum ut efferat ossa de domo et dicet ei qui in penetrabilibus domus est numquid adhuc est apud teAnd a man's kinsman shall take him up, and shall burn him, that he may carry the bones out of the house; and he shall say to him that is in the inner rooms of the house: Is there yet any with thee?
10. And when a man’s uncle shall take him up, even he that burneth him, to bring out the bones out of the house, and shall say unto him that is in the innermost parts of the house, Is there yet any with thee? and he shall say, No; then shall he say, Hold thy peace; for we may not make mention of the name of the LORD.
And a man' s uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that [is] by the sides of the house, [Is there] yet [any] with thee:

6:10 и возьмет их родственник их или сожигатель, чтобы вынести кости их из дома, и скажет находящемуся при доме: есть ли еще у тебя кто?
6:10
καὶ και and; even
λήμψονται λαμβανω take; get
οἱ ο the
οἰκεῖοι οικειος household member; of the house
αὐτῶν αυτος he; him
καὶ και and; even
παραβιῶνται παραβιαζομαι press
τοῦ ο the
ἐξενέγκαι εκφερω bring out / forth; carry out
τὰ ο the
ὀστᾶ οστεον bone
αὐτῶν αυτος he; him
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
τοῖς ο the
προεστηκόσι προιστημι protect; preside
τῆς ο the
οἰκίας οικια house; household
εἰ ει if; whether
ἔτι ετι yet; still
ὑπάρχει υπαρχω happen to be; belong
παρὰ παρα from; by
σοί σοι you
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
οὐκέτι ουκετι no longer
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
σίγα σιγαω keep silent
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
μὴ μη not
ὀνομάσαι ονομαζω name
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
6:10
וּ û וְ and
נְשָׂאֹ֞ו nᵊśāʔˈô נשׂא lift
דֹּודֹ֣ו dôḏˈô דֹּוד beloved one
וּ û וְ and
מְסָרְפֹ֗ו mᵊsārᵊfˈô סרף burn
לְ lᵊ לְ to
הֹוצִ֣יא hôṣˈî יצא go out
עֲצָמִים֮ ʕᵃṣāmîm עֶצֶם bone
מִן־ min- מִן from
הַ ha הַ the
בַּיִת֒ bbayˌiṯ בַּיִת house
וְ wᵊ וְ and
אָמַ֞ר ʔāmˈar אמר say
לַ la לְ to
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יַרְכְּתֵ֥י yarkᵊṯˌê יַרְכָּה backside
הַ ha הַ the
בַּ֛יִת bbˈayiṯ בַּיִת house
הַ ha הֲ [interrogative]
עֹ֥וד ʕˌôḏ עֹוד duration
עִמָּ֖ךְ ʕimmˌāḵ עִם with
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
אָ֑פֶס ʔˈāfes אֶפֶס end
וְ wᵊ וְ and
אָמַ֣ר ʔāmˈar אמר say
הָ֔ס hˈās הסה be still
כִּ֛י kˈî כִּי that
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
הַזְכִּ֖יר hazkˌîr זכר remember
בְּ bᵊ בְּ in
שֵׁ֥ם šˌēm שֵׁם name
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:10. et tollet eum propinquus suus et conburet eum ut efferat ossa de domo et dicet ei qui in penetrabilibus domus est numquid adhuc est apud te
And a man's kinsman shall take him up, and shall burn him, that he may carry the bones out of the house; and he shall say to him that is in the inner rooms of the house: Is there yet any with thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В ст. 10-м продолжается раскрытие мысли о крайнем оскудении населения. Начало ст. 10-го неясно и возбуждает у новейших комментаторов сомнение в неповрежденности текста. - И возьмет их (unesao) родственник их (dodo) или сожигатель (umesarfo), чтобы вынести кости их (azamim без суфф. ) из дома: в евр. т. местоимения стоят в единств. числе (возьмет его родственник его), и не ясно, к чему они относятся (едва ли можно думать, что они относятся к существительному ст. 9-го osarah десяток (Юнгеров), потому что в таком случае нужно бы ожидать множ. числа); кроме того, в евр. т. ст. 10-го возбуждает недоумение слово mesaref. LXX перевели его глаголом parabiwntai, в слав. "и понудятся". Обычно mesaref понимают в смысли сожигатель. Но существование у евреев обычая сожигать трупы представляется сомнительным (ср. Ам II:1). Обыкновенно евреи умерших погребали (Vincent Canaan. 1907. р. 212, 262), и если в Библии говорится о погребениях "с сожжениями", то в этих случаях разумеется только сожжение различных благовонных веществ (Иер XXXIV:5; 2: Пар XVI:4). Ввиду указанных трудностей новейшие комментаторы предлагают поправки ст. 10-го. Цейднер и Валетон вместо unesao dodo umesarfo lehozi (рус. и возьмет их родственник их или сожигатель, чтобы вынести) предлагают читать venischear mesared, "и останется один спасшийся (беглец), чтобы вынести". По мнению Гоонакера, начало ст. 10-го первоначально читалось venischearu nodedei miseppar, останется малое число беглецов (т. е. спасшихся бегством), - чтобы вынести из дома кости. В рус. переводе начало ст. 10-го понято, как указание на сожжение трупов, - может быть из опасения заразы (Юнгеров). - И скажет сей: молчи! ибо нельзя упоминать имени Господня: "остающемуся в живых единственному члену дома естественно будет призвать в ответ погребальщику имя Божие. Это намерение погребальщик предупредит замечанием: молчи потому что не следует в это грозное время призывать имя Божие. Пророк Амос, устами погребальщика, даже запрещает призывать имя Господне и на молитве сосредоточивать внимание. Нет, и молитва тогда не будет нужна, а одно гробовое молчание" (Юнгеров, 127). Лучше однако понимать приведенные слова просто в смысле запрещения произносить имя Божие; пророк хочет выразить мысль о крайнем гневе Божием на преступный город, - о том, что город будет как бы нечистым местом, на котором даже имени Божия нельзя произносить. Вместо слов ибо нельзя упоминать имени Господня в греч. и слав. читается: "не именования ради имене Господня": LXX поняли слова пророка, как указание на причину наказания народа, на то, что народ не призывал Господа.
Adam Clarke: Commentary on the Bible - 1831
6:10: A man's uncle shall take him up - Bp. Newcome says, this obscure verse seems to describe the effects of famine and pestilence during the siege of Samaria. The carcass shall be burnt, and the bones removed with no ceremony of funeral rites, and without the assistance of the nearest kinsman. Solitude shall reign in the house; and if one is left, he must be silent, (see Amo 8:3), and retired, lest he be plundered of his scanty provision! Burning the body, and then collecting the ashes, and putting them into an urn, was deemed the most honorable mode of burial.
Albert Barnes: Notes on the Bible - 1834
6:10: And a man's uncle ... and he that burneth him - Literally, "and there shall take him up his uncle and his burner," that is, his uncle who, as his next of kin, had the care of his interment, was himself the burner. Burial is the natural following out of the words, "dust thou art and unto dust thou shalt return." The common burying-places (such as we find in the history of the patriarchs) were the natural expression of the belief in the Resurrection. The bodies rested together, to be raised together. The pagan burned the bodies of Christian martyrs, and scattered their ashes in mockery of the Resurrection . The pagan noticed that it was matter of piety with the Jews "to bury rather than to burn bodies." The only exceptions are the history of Saul, and this place. Both were cases of emergency. The men of Jabesh-Gilead doubtless burned the bodies of Saul and his sons , for fear the Philistines might disinter them, if buried, and renew their insults upon them. The Israelites still buried what would not be disturbed or could be concealed - the bones. David solemnly buried their remains in the sepulchre of Kish, Saul's father Sa2 21:12-14. So probably here also, it is mentioned as an aggravation, that one who loved them, had to burn their bodies. He does not say, why: but mentions it, as one feature of the common suffering. Parents, brothers - all gone; a man's uncle was his "burner." There was no other interment than this, the most alien from their affections and religion. It may have been on account of the extreme infection (the opening of a forgotten burying place of those who died of the plague of London produced a virulent disease, though 1 12 century had elapsed), or from the delay of burial, when, death reigning all round, there had been none to bury the dead.
He who is "by the sides," that is, the furthest part "of the house." He was the one survivor of the ten, and he too, sick. The question, Is there "yet" any "with thee?" inquires whether there was anyone, alive, to succor, or dead, to burn? There was none. All, even the bodies, had now been removed; one only remained, of all the hum, din, and throng, in that abode of luxury, one only "in the extremity" of its untenanted chambers. Probably the sick man was going to speak of God. The uncle breaks in upon his "No!" with "Hush! for we may not make mention of the Name of the Lord." Times of plague are, with the most, times of religious despair. They who had not feared God in their prosperity, do nothing but fear Him then. Fear, without love, turns man more away from God. He feels then the presence and power of God whom he had forgotten. He owns Him as the Author of his miseries; but, not having known Him before, he knows Him now in no other relation.
The words then, "for not to be mentioned is the Name of the Lord," are very probably the voice of despair. "It is useless to name Him now. We did not name His Name in life. It is not for "us" to name it now, in death." It might be the voice of impatient aversion, which would not bear to hear of God, the Author of its woe; or it might be the voice of superstition, which would not name God's Name, for fear of bringing fresh evil upon itself. All these grounds for not naming the Name of God and others yet worse, recur, again and again, under the pressure of a general sudden destruction. Such times being out the soul to light, as it is. Souls, which have sinned away the grace of God and are beyond its reach, pass unobserved amid the thronging activity of ordinary life. They are arrested then. They must choose then or never. Their unchanged aversion from God, then, unveils what they had been before. They choose once more, deliberately, in the face of God's judgments, what they had habitually chosen before, and, by the dreadful nakedness of their choice of evil, become now unmitigatedly evil. The prophet gives one instance of this utter misery of body and soul, because detail of misery sets the whole calamity more before people's eyes. In one picture, they see all. The words, or what the words imply, that, in extreme calamity, people do not mention the Name of God, come true in different minds out of different characters of irreligion.
It has also been thought, that the brief answer, "Hush!" closes the dialogue. The uncle asks, "is there yet with thee?" He answers, "None." The other rejoins "Hush!" and the prophet assigns the ground; "for the Name of the Lord is not to be named." If people have not sought God earlier, they have, when his hand is heavy upon them, no heart, nor time, nor thought, nor faith to seek Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: And a: Abp. Newcome says that this obscure verse seems to describe the effects of the famine and pestilence during the siege of Samaria.
that burneth: Amo 8:3; Sa1 31:12; Kg2 23:16; Jer 16:6
Hold: Amo 5:13; Num 17:12; Kg2 6:33; Eze 24:21
for: Jer 44:26; Eze 20:39
we may not make: or, they will not make, or, have not made
Geneva 1599
6:10 And a man's uncle (k) shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that [is] by the (l) sides of the house, [Is there] yet [any] with thee? and he shall say, No. Then shall he say, (m) Hold thy tongue: for we may not make mention of the name of the LORD.
(k) The destruction will be so great, that almost none will be left to bury the dead: and therefore they will burn them at home, to carry out the burnt ashes with more ease.
(l) That is, to some neighbour that dwells near by.
(m) They will be so astonished at this destruction, that they will not boast any more of the name of God, and that they are his people: but they will be silent when they hear God's name, and abhor it, as those that are desperate, or reprobate.
John Gill
6:10 And a man's uncle shall take him up,.... That is, his father's brother, as Kimchi; or his near kinsman, as the Targum; to whom the right of inheritance belongs, and also the care of his funeral; he shall take up the dead man himself, in order to inter him, there being none to employ in such service; the mortality being so universal, either through the pestilence raging everywhere, or through the earthquake, men being killed by the fall of houses upon them; which Aben Ezra takes to be the case here; see Amos 6:11;
and he that burneth him; which may be read disjunctively, "or he that burneth him" (e); his mother's brother, according to Judah ben Karis in Aben Ezra; for which there seems to be no foundation. The Targum renders it in connection with the preceding clause,
"shall take him up from burning;''
and so Jarchi interprets of a man's being found, and taken up in a house, burnt by the enemy at the taking of the city: but it is best to understand it of one whose business it was to burn the dead; which, though not commonly used among the Jews, sometimes was, 1Kings 31:12; and so should be at this time, partly because of the infection, and to stop the contagion; and chiefly because a single man could not well carry whole bodies to the grave, to bury them; and therefore first burnt their flesh, and then buried their bones, as follows:
to bring out the bones out of the house; in order to bury them:
and shall say unto him that is by the sides of the house; or "in the corner of it" (f), as the Targum; either the uncle shall say to the burner, that is searching the house for the dead; or the uncle and burner, being one and the same person, shall say to the only surviving one of the ten, that is got into some corner of the house through fear or melancholy, under such a sad calamity,
is there yet any with thee? any dead corpse to be brought out and burned and buried?
and he shall say, no; there are no more: or "there is an end" of them all (g); the last has been brought out: or, as the Targum,
"they are perished;''
they are all dead, and carried out:
then shall he say, hold thy tongue; lest the neighbours should hear, and be discouraged at the number of the dead in one house; or say not one word against the providence of God, nor murmur and repine at his hand, since it is just and righteous:
for we may not make mention of the name of the Lord; being forbid by their superiors; or it is not right to do it by way of complaint, since our sins have deserved such judgments to come upon us; or it will be to no purpose to make mention of the name of the Lord, and pray unto him to turn away his hand, since destruction is determined, the decree is gone forth. The Targum is,
"he shall say, remove (that is, the dead), since while they lived they did not pray in the name of the Lord.''
And so the Syriac and Arabic versions make this to be the reason of the mortality, "because they remembered not the name of the Lord"; or, "called not upon" it.
(e) "aut vespillo", Tigurine version; "aut ustor ejus", Junius & Tremellius. (f) "in penitissimis domus", Cocceius. (g) "finis est", V. L. Pagninus, Montanus, Vatablus, Calvin, Drusius.
John Wesley
6:10 Uncle - Or near kinsman, instead of those who were wont to do this, and were paid for it; but now none of these remaining, the next to the dead must, as well as he is able, take him up on his shoulders, and carry him. That burneth - Though the Jews mostly buried, yet in some cases they burned the dead bodies, as in this of pestilence. The bones - The flesh being consumed, the bones are reserved to be buried. Unto him - Any one he sees near the house out of which the bones are carried. Is there yet any - Is any one living in your house. Hold thy tongue - Do not complain, lest thou thyself be killed, lest all be rifled. For - It is too late to seek God, who is executing his immutable decree.
Robert Jamieson, A. R. Fausset and David Brown
6:10 a man's uncle--The nearest relatives had the duty of burying the dead (Gen 25:9; Gen 35:29; Judg 16:31). No nearer relative was left of this man than an uncle.
and he that burneth him--the uncle, who is also at the same time the one that burneth him (one of the "ten," Amos 6:9). Burial was the usual Hebrew mode of disposing of their dead. But in cases of necessity, as when the men of Jabesh-gilead took the bodies of Saul and his three sons from the walls of Beth-shan and burned them to save them from being insulted by the Philistines, burning was practised. So in this case, to prevent contagion.
the bones--that is, the dead body (Gen 50:25). Perhaps here there is an allusion in the phrase to the emaciated condition of the body, which was little else but skin and bones.
say unto him that is by the sides of the house--that is, to the only one left of the ten in the interior of the house [MAURER] (compare Note, see on Is 14:13).
Hold thy tongue . . . we may not . . . mention . . . the Lord--After receiving the reply, that none is left besides the one addressed, when the man outside fancies the man still surviving inside to be on the point, as was customary, of expressing devout gratitude to God who spared him, the man outside interrupts him, "Hold thy tongue! for there is not now cause for mentioning with praise (Josh 23:7) the name of Jehovah"; for thou also must die; as all the ten are to die to the last man (Amos 6:9; compare Amos 8:3). Formerly ye boasted in the name of Jehovah, as if ye were His peculiar people; now ye shall be silent and shudder at His name, as hostile to you, and as one from whom ye wish to be hidden (Rev_ 6:16), [CALVIN].
6:116:11: Եւ նա ասասցէ՝ թէ ո՛չ. եւ մի՛ ասասցէ թէ լո՛ւռ լեր. վասն ա՛յնորիկ է՝ զի ո՛չ անուանէին զանուն Տեառն[10524]։ [10524] Ոմանք. Ասասցէ՝ եթէ ոչ. մի՛ ասասցէ լո՛ւր լեր։
11 Չի ասի, թէ՝ լո՛ւռ կաց: Եւ դա նրա համար որ Տիրոջ անունը չէին տալիս:
[10] Եւ անիկա ըսէ՝ ‘Ո՛չ’,Այն ատեն հարցնողը պիտի ըսէ. ‘Լո՛ւռ կեցիր, Քանզի Տէրոջը անունը պէտք չէ յիշենք’։
Եւ նա ասասցէ թէ` Ոչ. եւ [81]մի՛ ասասցէ թէ` Լուռ լեր. [82]վասն այնորիկ է զի ոչ անուանէին`` զանուն Տեառն:

6:11: Եւ նա ասասցէ՝ թէ ո՛չ. եւ մի՛ ասասցէ թէ լո՛ւռ լեր. վասն ա՛յնորիկ է՝ զի ո՛չ անուանէին զանուն Տեառն[10524]։
[10524] Ոմանք. Ասասցէ՝ եթէ ոչ. մի՛ ասասցէ լո՛ւր լեր։
11 Չի ասի, թէ՝ լո՛ւռ կաց: Եւ դա նրա համար որ Տիրոջ անունը չէին տալիս:
[10] Եւ անիկա ըսէ՝ ‘Ո՛չ’,Այն ատեն հարցնողը պիտի ըսէ. ‘Լո՛ւռ կեցիր, Քանզի Տէրոջը անունը պէտք չէ յիշենք’։
zohrab-1805▾ eastern-1994▾ western am▾
6:11[6:10] Тот ответит: нет никого. И скажет сей: молчи! ибо нельзя упоминать имени Господня.
6:11 διότι διοτι because; that ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master ἐντέλλεται εντελλομαι direct; enjoin καὶ και and; even πατάξει πατασσω pat; impact τὸν ο the οἶκον οικος home; household τὸν ο the μέγαν μεγας great; loud θλάσμασιν θλασμα and; even τὸν ο the οἶκον οικος home; household τὸν ο the μικρὸν μικρος little; small ῥάγμασιν ραγμα.1 crack; fissure
6:11 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מְצַוֶּ֔ה mᵊṣawwˈeh צוה command וְ wᵊ וְ and הִכָּ֛ה hikkˈā נכה strike הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the גָּדֹ֖ול ggāḏˌôl גָּדֹול great רְסִיסִ֑ים rᵊsîsˈîm רָסִיס fragment וְ wᵊ וְ and הַ ha הַ the בַּ֥יִת bbˌayiṯ בַּיִת house הַ ha הַ the קָּטֹ֖ן qqāṭˌōn קָטֹן small בְּקִעִֽים׃ bᵊqiʕˈîm בָּקִיעַ breach
6:11. et respondebit finis est et dicet ei tace et non recorderis nominis DominiAnd he shall answer: There is an end. And he shall say to him: Hold thy peace, and mention not the name of the Lord.
11. For, behold, the LORD commandeth, and the great house shall be smitten with breaches, and the little house with clefts.
KJV [10] and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD:

[6:10] Тот ответит: нет никого. И скажет сей: молчи! ибо нельзя упоминать имени Господня.
6:11
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
ἐντέλλεται εντελλομαι direct; enjoin
καὶ και and; even
πατάξει πατασσω pat; impact
τὸν ο the
οἶκον οικος home; household
τὸν ο the
μέγαν μεγας great; loud
θλάσμασιν θλασμα and; even
τὸν ο the
οἶκον οικος home; household
τὸν ο the
μικρὸν μικρος little; small
ῥάγμασιν ραγμα.1 crack; fissure
6:11
כִּֽי־ kˈî- כִּי that
הִנֵּ֤ה hinnˈē הִנֵּה behold
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מְצַוֶּ֔ה mᵊṣawwˈeh צוה command
וְ wᵊ וְ and
הִכָּ֛ה hikkˈā נכה strike
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
גָּדֹ֖ול ggāḏˌôl גָּדֹול great
רְסִיסִ֑ים rᵊsîsˈîm רָסִיס fragment
וְ wᵊ וְ and
הַ ha הַ the
בַּ֥יִת bbˌayiṯ בַּיִת house
הַ ha הַ the
קָּטֹ֖ן qqāṭˌōn קָטֹן small
בְּקִעִֽים׃ bᵊqiʕˈîm בָּקִיעַ breach
6:11. et respondebit finis est et dicet ei tace et non recorderis nominis Domini
And he shall answer: There is an end. And he shall say to him: Hold thy peace, and mention not the name of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
11. Блаж. Иероним усматривает в словах пророка смысл иносказательный: большие дома - царство Израильское, малые дома - царство Иудейское. Но едва ли есть основание понимать так речь пророка, потому что говорит он только об израильском царстве. Большие дома - дома богачей, малые дома - хижины бедняков.
Adam Clarke: Commentary on the Bible - 1831
6:11: He will smote the great house with breaches - The great and small shall equally suffer; no distinction shall be made; rich and poor shall fall together; death has received his commission, and he will spare none. Horace has a sentiment precisely like this, Carm. Lib. i., Od. iv., 5:13.
Pallida mors aequo pulsat pede pauperum
Tabernas, Regumque Turres.
With equal pace impartial fate
Knocks at the palace as the cottage gate.
But this may refer particularly to the houses of the poor in Eastern countries; their mud walls being frequently full of clefts; the earth of which they are built seldom adhering together because of its sandiness.
Albert Barnes: Notes on the Bible - 1834
6:11: The Lord commandeth and He will smite - Jerome: "If He commandeth, how doth He smite? If He smiteth, how doth He command? In that thing which He "commands" and enjoins His ministers, He Himself is seen to "smite." In Egypt the Lord declares that He killed the first-born, who, we read, were slain by "the destroyer" Exo 12:23. The "breaches" denote probably the larger, "the cleft" the smaller ruin. The greater pile was the more greatly destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: the Lord: Amo 3:6, Amo 3:7, Amo 9:1, Amo 9:9; Psa 105:16, Psa 105:31, Psa 105:34; Isa 10:5, Isa 10:6, Isa 13:3, Isa 46:10, Isa 46:11, Isa 55:11; Eze 29:18-20; Nah 1:14
he will: Amo 6:8, Amo 3:15; Kg2 25:9; Hos 13:16; Zac 14:2; Luk 19:44
breaches: or, droppings, Ecc 10:18
John Gill
6:11 For, behold, the Lord commandeth,.... Hath determined and ordered the judgment before, and what follows: Kimchi paraphrases it, hath decreed the earthquake, as in Amos 3:15; of which he understands the following:
and he will smite the great house with breaches; or "droppings" (h); so that the rain shall drop through:
and the little house with clefts; so that it shall fall to ruin; that is, he shall smite the houses both of great and small, of the princes, and of the common people, either with an earthquake, so that they shall part asunder and fall; or, being left without inhabitants, shall of course become desolate, there being none to repair their breaches. Some understand, by the "great house", the ten tribes of Israel; and, by the "little house", the two tribes of Judah and Benjamin; to which sense the Targum seems to incline,
"he will smite the great kingdom with a mighty stroke, and the little kingdom with a weak stroke.''
(h) "guttis, seu stillis", Piscator; "quae est minuta et rorans pluvia", Drusius.
John Wesley
6:11 For behold - It seems to be the continued speech of him who took care of the dead, Amos 6:10, God hath sent out war, famine, and pestilence. The great house - The palaces of great men shall have great breaches made in them, and the cottages of poor men shall, by lesser strokes, be ruined.
Robert Jamieson, A. R. Fausset and David Brown
6:11 commandeth, and he will smite--His word of command, when once given, cannot but be fulfilled (Is 55:11). His mere word is enough to smite with destruction.
great house . . . little house--He will spare none, great or small (Amos 3:15). JEROME interprets "the great house" as Israel, and "the small house" as Judah: the former being reduced to branches or ruins, literally, "small drops"; the latter, though injured with "clefts" or rents, which threaten its fall, yet still permitted to stand.
6:126:12: Զի ահաւասիկ Տէր հրամա՛ն տացէ, եւ հարցէ զմե՛ծ ապարանսն կործանմամբ, եւ զփոքր ապարանս պատառմամբ։
12 Ահա Տէրը հրաման պիտի տայեւ հարուածի մեծ ապարանքները՝ կործանելով,եւ փոքր ապարանքները՝ աւերելով:
11 Ահա Տէրը կը հրամայէ Ու մեծ տունը պիտի կործանի Ու պզտիկ տունը պիտի ճեղքուի։
Զի ահաւասիկ Տէր հրաման տացէ, եւ հարցէ զմեծ ապարանսն կործանմամբ, եւ զփոքր ապարանս պատառմամբ:

6:12: Զի ահաւասիկ Տէր հրամա՛ն տացէ, եւ հարցէ զմե՛ծ ապարանսն կործանմամբ, եւ զփոքր ապարանս պատառմամբ։
12 Ահա Տէրը հրաման պիտի տայեւ հարուածի մեծ ապարանքները՝ կործանելով,եւ փոքր ապարանքները՝ աւերելով:
11 Ահա Տէրը կը հրամայէ Ու մեծ տունը պիտի կործանի Ու պզտիկ տունը պիտի ճեղքուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:11 Ибо вот, Господь даст повеление и поразит большие дома расселинами, а малые дома трещинами.
6:12 εἰ ει if; whether διώξονται διωκω go after; pursue ἐν εν in πέτραις πετρα.1 cliff; bedrock ἵπποι ιππος horse εἰ ει if; whether παρασιωπήσονται παρασιωπαω in θηλείαις θηλυς female ὅτι οτι since; that ὑμεῖς υμεις you ἐξεστρέψατε εκστρεφω turn inside out; turn out εἰς εις into; for θυμὸν θυμος provocation; temper κρίμα κριμα judgment καὶ και and; even καρπὸν καρπος.1 fruit δικαιοσύνης δικαιοσυνη rightness; right standing εἰς εις into; for πικρίαν πικρια bitterness
6:12 הַ ha הֲ [interrogative] יְרֻצ֤וּן yᵊruṣˈûn רוץ run בַּ ba בְּ in † הַ the סֶּ֨לַע֙ ssˈelaʕ סֶלַע rock סוּסִ֔ים sûsˈîm סוּס horse אִֽם־ ʔˈim- אִם if יַחֲרֹ֖ושׁ yaḥᵃrˌôš חרשׁ plough בַּ ba בְּ in † הַ the בְּקָרִ֑ים bbᵊqārˈîm בָּקָר cattle כִּֽי־ kˈî- כִּי that הֲפַכְתֶּ֤ם hᵃfaḵtˈem הפך turn לְ lᵊ לְ to רֹאשׁ֙ rōš רֹאשׁ poison מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וּ û וְ and פְרִ֥י fᵊrˌî פְּרִי fruit צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice לְ lᵊ לְ to לַעֲנָֽה׃ laʕᵃnˈā לַעֲנָה wormwood
6:12. quia ecce Dominus mandabit et percutiet domum maiorem ruinis et domum minorem scissionibusFor behold the Lord hath commanded, and he will strike the greater house with breaches, and the lesser house with clefts.
12. Shall horses run upon the rock? will one plow with oxen? that ye have turned judgment into gall, and the fruit of righteousness into wormwood:
KJV [11] For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts:

6:11 Ибо вот, Господь даст повеление и поразит большие дома расселинами, а малые дома трещинами.
6:12
εἰ ει if; whether
διώξονται διωκω go after; pursue
ἐν εν in
πέτραις πετρα.1 cliff; bedrock
ἵπποι ιππος horse
εἰ ει if; whether
παρασιωπήσονται παρασιωπαω in
θηλείαις θηλυς female
ὅτι οτι since; that
ὑμεῖς υμεις you
ἐξεστρέψατε εκστρεφω turn inside out; turn out
εἰς εις into; for
θυμὸν θυμος provocation; temper
κρίμα κριμα judgment
καὶ και and; even
καρπὸν καρπος.1 fruit
δικαιοσύνης δικαιοσυνη rightness; right standing
εἰς εις into; for
πικρίαν πικρια bitterness
6:12
הַ ha הֲ [interrogative]
יְרֻצ֤וּן yᵊruṣˈûn רוץ run
בַּ ba בְּ in
הַ the
סֶּ֨לַע֙ ssˈelaʕ סֶלַע rock
סוּסִ֔ים sûsˈîm סוּס horse
אִֽם־ ʔˈim- אִם if
יַחֲרֹ֖ושׁ yaḥᵃrˌôš חרשׁ plough
בַּ ba בְּ in
הַ the
בְּקָרִ֑ים bbᵊqārˈîm בָּקָר cattle
כִּֽי־ kˈî- כִּי that
הֲפַכְתֶּ֤ם hᵃfaḵtˈem הפך turn
לְ lᵊ לְ to
רֹאשׁ֙ rōš רֹאשׁ poison
מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice
וּ û וְ and
פְרִ֥י fᵊrˌî פְּרִי fruit
צְדָקָ֖ה ṣᵊḏāqˌā צְדָקָה justice
לְ lᵊ לְ to
לַעֲנָֽה׃ laʕᵃnˈā לַעֲנָה wormwood
6:12. quia ecce Dominus mandabit et percutiet domum maiorem ruinis et domum minorem scissionibus
For behold the Lord hath commanded, and he will strike the greater house with breaches, and the lesser house with clefts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Пророк указывает в ст. 12: основание для суда Божия над Израилем. Основание это заключает в том, что в Израиле нарушен весь порядок жизни и делается нечто странное и непонятное, противоречащее здравому разуму. Пророк выражает эту мысль двумя вопросами: бегают ли кони по скале? Можно ли распахивать (Tacharosch) ее волами (babekarim)? Евр. bakar есть имя собирательное означающее: стадо скота, быки; поэтому употребление его в ст. 12-м во множест. числе непонятно; кроме того, при глаг. jacharosch (распахивают ли) нет дополнения (рус. перев. добавляют предположительно - ее). Эти недоумения устраняются, если допустить иное словоразделение в рассматриваемом предложении и вместо jacharasch babekarim читать: jacharasch babbakar jam, пашут ли волами море (Михаедис, Новак, Гоонакер). LXX сл. charasch приняли в значении молчать, каковое он имеет, и перевели сл. parasiwphsontai; евр. babokarim LXX перевели - en qhleiaiV (может быть смешав с banekevim от nekebah chena); получилось мало понятое выражение, которое в слав. передано: "и аще умолкнут в женстем полу"? - Вы между тем суд превращаете в яд ( слав. "в гневе", греч., eiV qumon) и плод правды в горечь: т. е. суд, который должен бы служить средством для охраны безопасности вы делаете источником опасности; вместо блага он приносит только горечь.
Adam Clarke: Commentary on the Bible - 1831
6:12: Shall horses run upon the rock - First, they could not do it, because they were unshod; for the shoeing of horses with iron was not then known. Secondly, If they did run on the rock, it would be useless to their owner, and hurtful to themselves. Thirdly, And it would be as useless to plough on the rock with oxen; for there it would be impossible to sow with any advantage. Fourthly, Just as useless and injurious would it be to put gall in the place of judgment, and hemlock in the place of righteousness. You have not only been laboring in vain for yourselves, but you have also been oppressive to others; and for both ye shall suffer.
Albert Barnes: Notes on the Bible - 1834
6:12: The two images both represent a toil, which people would condemn as absurd, destructive, as well as fruitless. The horse's hoofs or his limbs would be broken; the plowing-gear would be destroyed. The prophet gains the attention by the question. What then? they ask. The answer is implied by the for, which follows. Ye are they, who are so doing. As absurd is it to seek gain from injustice and oppression, to which God had annexed loss and woe, temporal and eternal. More easy to change the course of nature or the use of things of nature, than the course of God's Providence or the laws of His just retribution. They had changed the sweet laws of "justice" and equity "into" the "gall" of oppression, and the healthful "fruit of righteousness," whereof they had received the seed from God, into the life-destroying poison of sin. Better to have "plowed" the rock "with oxen" for food! For now, where they looked for prosperity, they found not barrenness, but death.
Others understand the question as the taunt of unbelievers, trusting in the strength of Samaria, that when horses should run on their rocky eminence, or the oxen plow there, then might an enemy look for gain from investing the hill of Samaria. "Shall things which are against nature be done?" "Yes," the prophet then would answer, "for ye have done against nature yourselves. Ye, have "changed justice," the solace of the oppressed, "into wormwood," the bitterness of oppression. Well may what ye think above the laws of physical nature be done, when ye have violated the laws of moral nature. Well may the less thing be done, your destruction, secure as by nature ye seem, when ye have done the greater, violating the laws of the God of nature." Amos, however, when he refers to the sayings of the unbelievers, distinguishes them from his own.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: horses: Isa 48:4; Jer 5:3, Jer 6:29, Jer 6:30; Zac 7:11, Zac 7:12
for: Amo 5:7, Amo 5:11, Amo 5:12; Kg1 21:7-13; Psa 94:20, Psa 94:21; Isa 59:13, Isa 59:14; Hos 10:4, Hos 10:13; Mic 7:3; Hab 1:3, Hab 1:4; Act 7:51, Act 7:52
Carl Friedrich Keil and Franz Delitzsch
6:12
This judgment also, they, with their perversion of all right, will be unable to avert by their foolish trust in their own power. Amos 6:12. "Do horses indeed run upon the rock, or do men plough (there) with oxen, that ye turn justice into poison, and the fruit of the righteousness into wormwood? Amos 6:13. They who rejoice over what is worthless, who say: with our strength we make ourselves horns! Amos 6:14. For, behold, I raise over you, O house of Israel, is the saying of Jehovah, the God of hosts, a nation; and they will oppress you from the territory of Hamath to the brook of the desert." To explain the threat in Amos 6:11, Amos now calls attention in Amos 6:12, under two different similes, to the perversity with which the haughty magnates of Israel, who turn right into bitter wrong, imagine that they can offer a successful resistance, or bid defiance with their own strength to the enemy, whom the Lord will raise up as the executor of His judgment. The perversion of right into its opposite can no more bring salvation than horses can run upon rocks, or any one plough upon such a soil with oxen. In the second question בּסּלע (on the rock) is to be repeated from the first, as the majority of commentators suppose. But the two questions are not to be taken in connection with the previous verse in the sense of "Ye will no more be able to avert this destruction than horses can run upon rocks," etc. (Chr. B. Mich.). They belong to what follows, and are meant to expose the moral perversity of the unrighteous conduct of the wicked. For הפכתּם וגו, see Amos 5:7; and for ראשׁ, Hos 10:4. The impartial administration of justice is called the "fruit of righteousness," on account of the figurative use of the terms darnel and wormwood. These great men, however, rejoice thereby in לא דבר, "a nothing," or a thing which has no existence. What the prophet refers to may be seen from the parallel clause, viz., their imaginary strength (chōzeq). They rested this hope upon the might with which Jeroboam had smitten the Syrians, and restored the ancient boundaries of the kingdom. From this might they would take to themselves (lâqach, to take, not now for the first time to create, or ask of God) the horns, to thrust down all their foes. Horns are signs and symbols of power (cf. Deut 33:17; 3Kings 22:11); here they stand for the military resources, with which they fancied that they could conquer every foe. These delusions of God-forgetting pride the prophet casts down, by saying that Jehovah the God of hosts will raise up a nation against them, which will crush them down in the whole length and breadth of the kingdom. This nation was Assyria. Kı̄ hinnēh (for behold) is repeated from Amos 6:11; and the threat in Amos 6:14 is thereby described as the resumption and confirmation of the threat expressed in Amos 6:11, although the kı̄ is connected with the perversity condemned in Amos 6:12, Amos 6:13, of trusting in their own power. Lâchats, to oppress, to crush down. On the expression לבוא חמת, as a standing epithet for the northern boundary of the kingdom of Israel, see Num 34:8. As the southern boundary we have נחל הערבה instead of ים הערבה (4Kings 14:25). This is not the willow-brook mentioned in Is 15:7, the present Wady Sufsaf, or northern arm of the Wady el-Kerek (see Delitzsch on Isaiah, l.c.), nor the Rhinokorura, the present el-Arish, which formed the southern boundary of Canaan, because this is constantly called "the brook of Egypt" (see at Num 34:5; Josh 15:4), but the present el-Ahsy (Ahsa), the southern border river which separated Moab from Edom (see at 4Kings 14:25).
Geneva 1599
6:12 Shall horses (n) run upon the rock? will [one] plow [there] with oxen? for ye have turned judgment into gall, and the fruit of righteousness into (o) hemlock:
(n) He compares them to barren rocks, upon which it is in vain to bestow labour: showing that God's benefits can have no place among them.
(o) Read (Amos 5:7).
John Gill
6:12 Shall horses run upon the rocks? or will one plough there with oxen?.... Will any man be so weak and foolish, to propose or attempt a race for horses upon rocks, where they and their riders would be in danger of breaking their necks? or would any man act so unwise a part, as to take a yoke of oxen to plough with them upon a rock, where no impression can be made? as vain and fruitless a thing it would be to attempt to bring such persons under a conviction of their sins, and to repentance for them, and reformation from them, who are given up to a judicial hardness of heart, like that of a rock, as are the persons described in the next clause; or as such methods with horses and oxen would be contrary to all the rules of reason and prudence, so as contrary a part do such persons act whose characters are next given, and there is no probability of bringing them to better sense and practice of things;
for ye have turned judgment into gall, and the fruit of righteousness into hemlock; that which would be beneficial to a nation, than which nothing is more so, as the exercise of justice, and judgment, into that which is bitter and pernicious to it, as injustice and oppression; see Amos 5:7.
John Wesley
6:12 Shall horses - If prophets exhort or advise, it does no more good than if you would run your horses upon the precipices of rocks.
Robert Jamieson, A. R. Fausset and David Brown
6:12 In turning "judgment (justice) into gall (poison), and . . . righteousness into hemlock" (or wormwood, bitter and noxious), ye act as perversely as if one were to make "horses run upon the rock" or to "plough with oxen there" [MAURER]. As horses and oxen are useless on a rock, so ye are incapable of fulfilling justice [GROTIUS]. Ye impede the course of God's benefits, because ye are as it were a hard rock on which His favor cannot run. "Those that will not be tilled as fields, shall be abandoned as rocks" [CALVIN].
6:136:13: Իցէ՞ թէ արշաւեսցեն երիվարք ընդ վէմս, կամ հանդարտիցեն ՚ի մէջ մատակաց. զի խոտորեցէք զիրաւունս ՚ի ցասումն, եւ զպտուղ արդարութեան ՚ի դառնութիւն[10525]. [10525] Ոմանք. Արշաւիցեն երիվ՛՛... եւ կամ հանդար՛՛։
13 Միթէ երիվարները կ’արշաւե՞ն ժայռերի վրայ,կամ կը հանդարտուե՞ն մատակ ձիերի մէջ:«Դուք, որ իրաւունքը ցասման փոխարկեցիք,արդարութեան պտուղը դարձրիք լեղիեւ ուրախանում էիք ոչինչ բաներով,
12 Միթէ ձիերը ապառաժի վրայ կը վազե՞ն, Կամ ծովը եզներով կը հերկուի՞։Բայց դուք իրաւունքը՝ դառնութեան Եւ արդարութեան պտուղը օշինդրի դարձուցիք։
Իցէ՞ թէ արշաւիցեն երիվարք ընդ վէմս, կամ [83]հանդարտիցեն ի մէջ մատակաց``. զի խոտորեցէք զիրաւունս [84]ի ցասումն եւ զպտուղ արդարութեան [85]ի դառնութիւն:

6:13: Իցէ՞ թէ արշաւեսցեն երիվարք ընդ վէմս, կամ հանդարտիցեն ՚ի մէջ մատակաց. զի խոտորեցէք զիրաւունս ՚ի ցասումն, եւ զպտուղ արդարութեան ՚ի դառնութիւն[10525].
[10525] Ոմանք. Արշաւիցեն երիվ՛՛... եւ կամ հանդար՛՛։
13 Միթէ երիվարները կ’արշաւե՞ն ժայռերի վրայ,կամ կը հանդարտուե՞ն մատակ ձիերի մէջ:«Դուք, որ իրաւունքը ցասման փոխարկեցիք,արդարութեան պտուղը դարձրիք լեղիեւ ուրախանում էիք ոչինչ բաներով,
12 Միթէ ձիերը ապառաժի վրայ կը վազե՞ն, Կամ ծովը եզներով կը հերկուի՞։Բայց դուք իրաւունքը՝ դառնութեան Եւ արդարութեան պտուղը օշինդրի դարձուցիք։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:12 Бегают ли кони по скале? можно ли распахивать ее волами? Вы между тем суд превращаете в яд и плод правды в горечь;
6:13 οἱ ο the εὐφραινόμενοι ευφραινω celebrate; cheer ἐπ᾿ επι in; on οὐδενὶ ουδεις no one; not one λόγῳ λογος word; log οἱ ο the λέγοντες λεγω tell; declare οὐκ ου not ἐν εν in τῇ ο the ἰσχύι ισχυς force ἡμῶν ημων our ἔσχομεν εχω have; hold κέρατα κερας horn
6:13 הַ ha הַ the שְּׂמֵחִ֖ים śśᵊmēḥˌîm שָׂמֵחַ joyful לְ lᵊ לְ to לֹ֣א דָבָ֑ר lˈō ḏāvˈār לֹא דְבָר Lo Debar הָ hā הַ the אֹ֣מְרִ֔ים ʔˈōmᵊrˈîm אמר say הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not בְ vᵊ בְּ in חָזְקֵ֔נוּ ḥozqˈēnû חֹזֶק strength לָקַ֥חְנוּ lāqˌaḥnû לקח take לָ֖נוּ lˌānû לְ to קַרְנָֽיִם׃ qarnˈāyim קַרְנָיִם Karnaim
6:13. numquid currere queunt in petris equi aut arari potest in bubalis quoniam convertistis in amaritudinem iudicium et fructum iustitiae in absinthiumCan horses run upon the rocks, or can any one plough with buffles? for you have turned judgment into bitterness, and the fruit of justice into wormwood.
13. ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
KJV [12] Shall horses run upon the rock? will [one] plow [there] with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:

6:12 Бегают ли кони по скале? можно ли распахивать ее волами? Вы между тем суд превращаете в яд и плод правды в горечь;
6:13
οἱ ο the
εὐφραινόμενοι ευφραινω celebrate; cheer
ἐπ᾿ επι in; on
οὐδενὶ ουδεις no one; not one
λόγῳ λογος word; log
οἱ ο the
λέγοντες λεγω tell; declare
οὐκ ου not
ἐν εν in
τῇ ο the
ἰσχύι ισχυς force
ἡμῶν ημων our
ἔσχομεν εχω have; hold
κέρατα κερας horn
6:13
הַ ha הַ the
שְּׂמֵחִ֖ים śśᵊmēḥˌîm שָׂמֵחַ joyful
לְ lᵊ לְ to
לֹ֣א דָבָ֑ר lˈō ḏāvˈār לֹא דְבָר Lo Debar
הָ הַ the
אֹ֣מְרִ֔ים ʔˈōmᵊrˈîm אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
בְ vᵊ בְּ in
חָזְקֵ֔נוּ ḥozqˈēnû חֹזֶק strength
לָקַ֥חְנוּ lāqˌaḥnû לקח take
לָ֖נוּ lˌānû לְ to
קַרְנָֽיִם׃ qarnˈāyim קַרְנָיִם Karnaim
6:13. numquid currere queunt in petris equi aut arari potest in bubalis quoniam convertistis in amaritudinem iudicium et fructum iustitiae in absinthium
Can horses run upon the rocks, or can any one plough with buffles? for you have turned judgment into bitterness, and the fruit of justice into wormwood.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
13. По причине указанного в ст. 12-м нарушения порядка жизни, временный успех, которым пользуется Израиль, окажется непрочным. Слово lo dabar, переданное в нашем тексте выражением ничтожными вещами, новейшие комментаторы считают собственным именем города Ладебара, упоминаемого во 2: Цар IX:4-5; XVII:27. Собственным именем города считается и слово karnaim, переведенное в рус. т. сл. "могущество". О Карнаиме упоминается в 1: Мак V:42. Оба названные города находились в Галааде и могли быть взяты израильтянами во время войн с Сирией при Иеровоаме II-м. Упоминание об этих незначительных городах хорошо бы выражало мысль пророка о ничтожности успеха израильтян в сравнении с предстоящем им бедствием. В тексте есть основание для понимания слов lo dabar и karnaim в смысле собственных имен: если понимать karnaim в смысле нарицат. сила, то в последнем предположении ст. 13-го получается mobmohorin - "не своею ли силою мы приобрели себе силу".
Adam Clarke: Commentary on the Bible - 1831
6:13: Ye which rejoice in a thing of naught - In your idols: for an idol is nothing in the world.
Have we not taken to us horns - We have arrived to power and dignity by our strength. Horns were the symbols of power and authority. So Horace: -
Vina parant animos: tum pauper cornua sumet.
"Wine repairs our strength, and furnishes the poor with horns."
At such times they think themselves as great as the greatest.
Albert Barnes: Notes on the Bible - 1834
6:13: Who rejoice - (Literally, "the rejoicers!" Amos, as is his wont, speaks of them with contempt and wonder at their folly, "the rejoicers!" much as we say, the cowards! the renegades!) "in a thing of nought," literally, "a non-thing," ("no-whit, nought") not merely in a thing valueless, but in a "non-thing," that has no existence at all, as nothing has any substantial existence out of God. This "non-thing" was their power, strength, empire, which they thought they had, but which was soon to shrivel away as a scroll.
Which say - , (as before, "the sayers!" they who have this saying habitually in their month) have we not taken to ourselves horn? The horn is the well-known symbol of strength which repels and tosses away what opposes it, as the bull doth its assailant. Moses, in his blessing, had used this symbol, of the strength of the tribe of Joseph, and as being a blessing, he spoke of it, as the gift of God. "His glory is like the firstling of his bullock, and his horns are like the horns of buffalos; with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh" Deu 33:17. To this blessing, doubtless, Zedekiah the false prophet referred , when he "made him horns of iron, and said" to Ahab, "Thus saith the Lord, with these shalt thou push the Syrians, until thou hast consumed them." The Psalmist said, "through Thee will we push down our enemies," as with a horn Psa 44:5-7; and adds, "For I will not trust in my bow, neither shall my sword save me. For Thou hast saved us from our enemies." Israel ascribed God's gift to himself. He had been repeatedly and greatly victorious; he had conquered every enemy, with whom he had of old been at strife; he ascribed it to himself, and forfeited it. "By our own strength," he said, instead of, "by the help of God;" as if we were to ascribe our Indian victories to our generals or our armies, and to substitute self-praise for Te Deums on days of thanksgiving.
Lap.: "The sinner rejoiceth in a non-thing. Sin is a 'non-thing':
(1) as being a thing of nought, that is, vain and valueless.
(2) Its pleasure is fleeting; from where the Psalmist says, "all the men, whose hands are mighty, have found nothing" Psa 76:5.
(3) Sin brings the sinner to nothing, that is, destruction and death, temporal and eternal.
(4) Sin is the privation of good; but privation is a mere negative; that is, nothing.
(5) Sin deprives of God who is All and the Creator of all.
(6) Sin is nothing, because it cleaves to and joys in creatures and opposes them and prefers them to the Creator.
For creatures, compared to the Creator, are shadows of things, not the very things, and so are nothing. For the Being and Name of God is, I am that I am, that is, I am He who alone have true, full, solid, eternal, infinite, Being; but creatures participate from Me a shadow of their true being, for their being is so poor, brief, fleeting, unstable, perishing, that, compared to Mine, they may rather be said, not to be, than to be. So then as creatures have no true being, so neither have they true good, but only a shadow of good. So also as to truth, wisdom, power, justice, holiness and other attributes. These have in God their real being; in creatures a shadow of being only. Whence God is called in Scripture alone wise Rom 16:27, alone mighty Ti1 6:15, alone immortal Ti1 6:16, alone Lord Isa 37:20, alone holy Rev 15:4, alone good Luk 18:19; because He alone has true, full, uncreated and infinite wisdom, power, goodness, etc. But the sinner, in that he delights in creatures not in the Creator, delights in a shadow, a nothing, not in the true Being. But, because these shadows of creatures amid the dimness of this life appear great to man in his blindness, (as the mountains, at sunset, cast broad and deep shadows,) he admires and pursues these shadows, like the dog in the fable, who, seeing the shadow of the meat in the water, magnified in the water, snatched at it, and so lost the meat and did not attain the shadow. O Lord, dispel our darkness, lighten our eyes, that we may love and seek, not the shadows of honors, riches, and pleasures, which, like meteors, (dazzle here on earth our mind's eye, but may with fixed gaze, behold, love, and compass the real honors, riches, pleasures themselves, which Thou hast from eternity laid up and prepared in heaven for those who love Thee."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: which: Exo 32:18, Exo 32:19; Jdg 9:19, Jdg 9:20, Jdg 9:27, Jdg 16:23-25; Sa1 4:5; Job 31:25, Job 31:29; Ecc 11:9; Isa 8:6; Jer 9:23, Jer 50:11; Jon 4:6; Hab 1:15, Hab 1:16; Zep 3:11; Luk 12:19, Luk 12:20; Joh 16:20; Jam 4:16; Rev 11:10
Have: Kg2 13:25, Kg2 14:12-14, Kg2 14:25; Ch2 28:6-8; Isa 7:1, Isa 7:4, Isa 17:3, Isa 17:4, Isa 28:14, Isa 28:15; Dan 4:30
Geneva 1599
6:13 Ye which rejoice in a thing of nought, which say, Have we not taken to us (p) horns by our own strength?
(p) That is, power and glory.
John Gill
6:13 Ye which rejoice in a thing of nought,.... In their wealth and riches, which are things that are not, because of the uncertainty of them; and, in comparison of true riches, have no solidity and substance in them, Prov 23:5; or in any of the things of this world, the lusts of it, the honours of it, human wisdom or strength; all are things of nought, of no worth, give no satisfaction, and are of no continuance, and not to be gloried in, Jer 9:23; or in their idols, for an idol is nothing in the world, 1Cor 8:4; and yet they rejoiced in them, Acts 7:41; or in their own works of righteousness, as men of a pharisaical temper do, as these people were; these indeed are something, when done in obedience to the will of God, and according to that, and from right principles, and in the exercise of faith and love, and with a view to the glory of God, and as they are evidences of true grace, and profitable to men, and tend to glorify God, and serve the interest of religion; but they are things of nought, and not to be rejoiced and gloried in, in the business of justification before God, and in the affair of salvation: the same may be said of a mere outward profession of religion depended on, and all external rites and ceremonies, or submission to outward ordinances, whether legal or evangelical. The phrase may be rendered, "in that which is no word" (i); is not the word of God, nor according to it; indeed everything short of Christ and his righteousness, and salvation by him, are things of nought, and not to be rejoiced in, Phil 3:3;
which say, have we not taken to us horns by our own strength? by which we have pushed our enemies, got victory over them, and obtained power, dominion, and authority; all which horns are an emblem of. So Sanchoniatho (k) says, Astarte put upon her own head a bull's head, as an ensign of royalty, or a mark of sovereignty; by which, as Bishop Cumberland (l) thinks, is plainly meant the bull's horns, since it is certain that a horn, in the eastern languages, is an emblem or expression noting royal power, as in 1Kings 2:10; and in other places; see Dan 7:24; thus the kings of Egypt wore horns, as Diodorus relates; and perhaps for the same reason the Egyptians adorned Isis with horns (m). And all this they ascribed not to God, but to themselves. The Targum interprets "horns" by riches; but it rather signifies victory (n), and power and government, which they took to themselves, and imputed to their own strength, valour, and courage: very probably here is an allusion to their ensigns, banners, shields, or helmets, on which horns might be figured or engraven, being the arms of Ephraim, the son of Joseph, the chief of the ten tribes, who are here spoken of Ephraim is often put for the ten tribes, or the kingdom of Israel; and Joseph, whose son he was, "his glory was like the firstling of a bullock, and his horns" are said to be like "the horns of unicorns: with them", it is promised, "he shall push the people together, to the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh", Deut 33:17; and it may be, as the lion seems to be the ensign of the tribe of Judah, to which he is by Jacob compared; so the ox or the unicorn might be the ensign of the tribe of Ephraim: and so the ancient Jews, as Aben Ezra on Num 2:2; observes, say, that the form of a man was on the standard of Reuben; and the form of a lion on the standard of Judah; and the form of an ox on the standard of Ephraim, &c. and others (o) of them say that the standard of Joseph was dyed very black, and was figured for the two princes of Ephraim and Manasseh; upon the standard of Ephraim was figured an ox, because "the firstling of a bullock"; and on the standard of Manasseh was figured an unicorn, because "his horns are like the horns of unicorns". Now the Israelites, or those of the ten tribes, at the head of which Ephraim was, set up their banners, not in the name of the Lord, but in their own strength; and attributed their conquests and dominions to their own conduct and courage, the horns of their own strength, and not to God (p). And this also is the language of such persons, who ascribe regeneration and conversion, faith, repentance, the cleansing of a man's heart, and the reformation of his life, yea, his whole salvation, to the power and strength of his free will, when man has no strength at all to effect any of these things; these are all vain boasts, and very disagreeable and offensive to the Lord; and for such like things persons stand here reproved by him, and threatened with woes; for woe must be here supplied from Amos 6:1.
(i) "in non verbo", Montanus. (k) Apud Euseb. Evangel. Prepar. l. 2. p. 38. (l) Sanchoniatho's History, p. 35. (m) Vid. Pignorii Mensa Isiaca, p. 30. (n) "Vieimus, et domitum pedibus calcamus amorem, Venerunt capiti cornua sera meo". Ovid. Amor. l. 3. Eleg. 10. (o) Bemidbar Rabba, sect. 2. fol. 178. 3. (p) Vid. Lydium de Re Militari, l. 4. c. 4. p. 164.
John Wesley
6:13 Who rejoice - In your victories, alliances, and idols. Have we not - We have raised ourselves to greatness by our wisdom and courage.
Robert Jamieson, A. R. Fausset and David Brown
6:13 rejoice in a thing of naught--that is, in your vain and fleeting riches.
Have we not taken to us horns--that is, acquired power, so as to conquer our neighbors (4Kings 14:25). Horns are the Hebrew symbol of power, being the instrument of strength in many animals (Ps 75:10).
6:146:14: եւ ուրա՛խ լինէիք յոչինչ բանս։ Ոյք ասէին՝ եթէ՝ Ո՛չ զօրութեամբ մերով եղեն մեզ եղջեւրք[10526]։ [10526] Ոմանք. Ոյք ասէիք՝ եթէ ո՛չ։
14 դուք, որ ասում էիք, թէ՝ “Մեր ուժով չէ՞, որ մենք հզօր եղջիւրներ ունեցանք”,
13 «Ո՜վ ոչինչ բանով ուրախացողներ, Որ ըսիք թէ ‘Չէ՞ որ մեր ուժովը մեզի եղջիւրներ առինք’
եւ`` ուրախ լինէիք յոչինչ բանս, ոյք ասէին եթէ` Ո՞չ զօրութեամբ մերով եղեն մեզ եղջեւրք:

6:14: եւ ուրա՛խ լինէիք յոչինչ բանս։ Ոյք ասէին՝ եթէ՝ Ո՛չ զօրութեամբ մերով եղեն մեզ եղջեւրք[10526]։
[10526] Ոմանք. Ոյք ասէիք՝ եթէ ո՛չ։
14 դուք, որ ասում էիք, թէ՝ “Մեր ուժով չէ՞, որ մենք հզօր եղջիւրներ ունեցանք”,
13 «Ո՜վ ոչինչ բանով ուրախացողներ, Որ ըսիք թէ ‘Չէ՞ որ մեր ուժովը մեզի եղջիւրներ առինք’
zohrab-1805▾ eastern-1994▾ western am▾
6:146:13 вы, которые восхищаетесь ничтожными вещами и говорите: >
6:14 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐπεγείρω επεγειρω arouse ἐφ᾿ επι in; on ὑμᾶς υμας you οἶκος οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ἔθνος εθνος nation; caste καὶ και and; even ἐκθλίψουσιν εκθλιβω you τοῦ ο the μὴ μη not εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for Εμαθ εμαθ and; even ἕως εως till; until τοῦ ο the χειμάρρου χειμαρρους the δυσμῶν δυσμη sunset; west
6:14 כִּ֡י kˈî כִּי that הִנְנִי֩ hinnˌî הִנֵּה behold מֵקִ֨ים mēqˌîm קום arise עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the צְּבָאֹ֖ות ṣṣᵊvāʔˌôṯ צָבָא service גֹּ֑וי gˈôy גֹּוי people וְ wᵊ וְ and לָחֲצ֥וּ lāḥᵃṣˌû לחץ press אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from לְּ llᵊ לְ to בֹ֥וא vˌô בוא come חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath עַד־ ʕaḏ- עַד unto נַ֥חַל nˌaḥal נַחַל wadi הָ hā הַ the עֲרָבָֽה׃ ס ʕᵃrāvˈā . s עֲרָבָה desert
6:14. qui laetamini in nihili qui dicitis numquid non in fortitudine nostra adsumpsimus nobis cornuaYou that rejoice in a thing of nought: you that say: Have we not taken unto us horns by our own strength?
14. For, behold, I will raise up against you a nation, O house of Israel, saith the LORD, the God of hosts; and they shall afflict you from the entering in of Hamath unto the brook of the Arabah.
KJV [13] Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength:

6:13 вы, которые восхищаетесь ничтожными вещами и говорите: <<не своею ли силою мы приобрели себе могущество?>>
6:14
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ἐπεγείρω επεγειρω arouse
ἐφ᾿ επι in; on
ὑμᾶς υμας you
οἶκος οικος home; household
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἔθνος εθνος nation; caste
καὶ και and; even
ἐκθλίψουσιν εκθλιβω you
τοῦ ο the
μὴ μη not
εἰσελθεῖν εισερχομαι enter; go in
εἰς εις into; for
Εμαθ εμαθ and; even
ἕως εως till; until
τοῦ ο the
χειμάρρου χειμαρρους the
δυσμῶν δυσμη sunset; west
6:14
כִּ֡י kˈî כִּי that
הִנְנִי֩ hinnˌî הִנֵּה behold
מֵקִ֨ים mēqˌîm קום arise
עֲלֵיכֶ֜ם ʕᵃlêḵˈem עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
צְּבָאֹ֖ות ṣṣᵊvāʔˌôṯ צָבָא service
גֹּ֑וי gˈôy גֹּוי people
וְ wᵊ וְ and
לָחֲצ֥וּ lāḥᵃṣˌû לחץ press
אֶתְכֶ֛ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
לְּ llᵊ לְ to
בֹ֥וא vˌô בוא come
חֲמָ֖ת ḥᵃmˌāṯ חֲמָת Hamath
עַד־ ʕaḏ- עַד unto
נַ֥חַל nˌaḥal נַחַל wadi
הָ הַ the
עֲרָבָֽה׃ ס ʕᵃrāvˈā . s עֲרָבָה desert
6:14. qui laetamini in nihili qui dicitis numquid non in fortitudine nostra adsumpsimus nobis cornua
You that rejoice in a thing of nought: you that say: Have we not taken unto us horns by our own strength?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
14. Иеровоам II расширил границы Израильского царства от входа в Емаф до моря пустыни, т. е. до Мертвого моря (4: Цар XIV:25). Теперь на всем этом пространстве воздвигнутый Господом народ будет теснить Израиля. Пророк говорит, конечно, об ассириянах. - До потока в пустыне (ad nahal haarabah): под этим потоком большею частью разумеют нынешний Вади-ель-Ахзи, поток аравийский (haarabim), упоминаемый у пророка Исаии (XV:7) и служивший границей между Моавом и Эдомом (Новак, Гоонакер). Пророк, в отличие от 4: Цар XIV:25, где границей Израильского царства указывается только Мертвое море, продолжает эту границу и далее. Другие комментаторы полагают, что под nahai haarabah пророк разумеет Мертвое море (Гофман) или какой-либо поток египетский (Юнгеров). В слав. т. конец стиха читается: "И сокрушат вас еже не внити во Емаф, и до водотечи западов".
Adam Clarke: Commentary on the Bible - 1831
6:14: I will raise up against you a nation - The Assyrians under Pul, Tiglath-pileser, and Shalmaneser, who subdued the Israelites at various times, and at last carried them away captive in the days of Hosea, the last king of Israel in Samaria.
From the entering in of Hamath (on the north) unto the river of the wilderness - Besor, which empties itself into the sea, not far from Gaza, and was in the southern part of the tribe of Simeon.
Albert Barnes: Notes on the Bible - 1834
6:14: But - (For,) - it was a non-thing, a nonexistent thing, a phantom, whereat they rejoiced; "for behold I raise up a nation." God is said to "raise up," when, by His Providence or His grace, He calls forth those who had not been called before, for the office for which He designs them. Thus, He raised up judges Jdg 2:16-18, delivers Jdg 3:9-15, prophets , Nazarites Amo 2:11, priests Sa1 2:35, kings Sa2 7:8, calling each separately to perform what He gave them in charge. So He is said to "raise up" even the evil ministers of His good Will, whom, in the course of His Providence, He allows to raise themselves up aloft to that eminence, so often as, in fulfilling their own bad will, they bring about, or are examples of, His righteous judgment. Thus God "raised up Hadad" as "an adversary" Kg1 11:14 to Solomon, and again Rezon Kg1 11:23; and the Chaldees Hab 1:6.
So again God says to Pharaoh, "For this have I raised thee up Exo 9:16, to show in thee My power." So here He says, "I will raise up against you a nation, and they shall afflict you from the entering in of Hamath." Israel, under Jeroboam II, had recovered a wider extent of territory, than had, in her northern portion, belonged to her since the better days of Solomon. Jeroboam "recovered Damascus and Hamath" Kg2 14:28, Kg2 14:25, which belonged to "Judah, unto Israel. He restored," as God promised him by Jonah, "the coast of Israel from the entering of Hamath unto the sea of the plain. The entering of Hamath" expresses the utmost northern boundary promised to Israel Num 34:8. But this does not in itself express whether Hamath itself was included. Hamath however, and even Damascus itself, were incorporated in the bounds of Israel. The then great scourge of Israel had become part of its strength. Southward, Ammon and even Moab, had been taken into its borders. All the country on the other side of Jordan was theirs from Hamath and Damascus to the south of the Dead Sea, a space including four degrees of Latitude, as much as from Portsmouth to Durham. Amos describes the extension of the kingdom of Israel in the self-same terms as the Book of Kings; only he names as the southern extremity, "the river of the wilderness," instead of "the sea of the wilderness." The sea of the wilderness, that is, the Dead Sea, might in itself be either its northern or its southern extremity. The word used by Amos, defines it to be the southern. For his use of the name, "river of the wilderness," implies:
(1) That it was a well-known boundary, a boundary as well-known to Israel on the south , "as the entering in of Hamath" was on the north.
(2) As a boundary-river, it must have been a river on the east of the Jordan, since Benjamin formed their boundary on the west of Jordan, and mountain passes, not rivers, separated them from it.
(3) From its name, 'river of the wilderness, or the Arabah," it must, in some important part of its course, have flowed in the 'Arabah.
The 'Arabah, (it is now well known,) is no other than that deep and remarkable depression, now called the Ghor, which extends from the lake of Gennesareth to the Red Sea . The Dead Sea itself is called by Moses too "the sea of the Arabah" Deu 3:17; Deu 4:49, lying, as it does, in the middle of that depression, and dividing it into two, the valley of the Jordan above the Dead Sea, and the southern portion which extends uninterrupted from the Dead to the Red Sea; and which also (although Scripture has less occasion to speak of it) Moses calls the 'Arabah . A river, which fell from Moab into the Dead Sea without passing through the Arabah, would not be called "a river of the Arabah," but, at the most "a river of the sea of the Arabah." Now, besides the improbability that the name, "the river of the Arabah," should have been substituted for the familiar names, the Arnon or the Jabbok, the Arnon does not flow into the Arabah at all, the Jabbok is no way connected with the Dead Sea, the corresponding boundary in the Book of Kings. These were both boundary-rivers, the Jabbok having keen the northern limit of what Moab and Ammon lost to the Amorite; the Arnon being the northern border of Moab. But there is a third boundary-river which answers all the conditions.
Moab was bounded on the south by a river, which Isaiah calls "the brook of the willows," ערבים נחל nachal ‛ â râ bı̂ ym Isa 15:7, across which he foretells that they should transport for safety all which they had of value. A river, now called in its upper part the Wadi-el-Ahsa, and then the Wadi-es-Safieh, which now too "has more water than any south of the Yerka" (Jabbok), "divides the district of Kerek from that of Jebal, the ancient Gebalene" (that is, Moab from Idumaea). This river, after flowing from east to west and so forming a southern boundary to Moab, turns to the north in the Ghor or Arabah, and flows into the south extremity of the Dead Sea . This river then, answering to all the conditions, is doubtless that of which Amos spoke, and the boundary, which Jeroboam restored, included Moab also, (as in the most prosperous times of Israel,) since Moab's southern border was now his border.
Israel, then, had no enemy, west of the Euphrates. Their strength had also, of late, been increasing steadily. Jehoash had, at the promise of Elisha, thrice defeated the Syrians, and recovered cities which had been lost, probably on the west also of Jordan, in the heart of the kingdom of Israel. What Jehoash had begun, Jeroboam II, during a reign of 41 years, continued. prophets had foretold and defined the successes of both kings, and so had marked them out the more to be the gift of God. Israel ascribed it to himself; and now that the enemies, whom Israel had feared, were subdued, God says, "I will raise up an enemy, and they shall afflict thee from the entering in of Hamath unto the river of the wilderness." The whole scene of their triumphs should be one scene of affliction and woe. This was fulfilled after some 45 years, at the invasion of Tiglath-pileser.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: I will: Kg2 15:29, Kg2 17:6; Isa 7:20, Isa 8:4-8, Isa 10:5, Isa 10:6; Jer 5:15-17; Hos 10:5
from: Num 34:8; Kg1 8:65; Eze 47:15-17
river: or, valley
Geneva 1599
6:14 But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of (q) Hemath unto the river of the wilderness.
(q) From one corner of the country to another.
John Gill
6:14 But, behold, I will raise up against you a nation, O house of Israel, saith the Lord, the God of hosts,.... The Assyrian nation, under its king, Shalmaneser; who invaded Israel, came up to Samaria, and after a three years' siege took it, and carried Israel captive into foreign lands, 4Kings 17:5;
and they shall afflict you; by battles, sieges, forages, plunders, and burning of cities and towns, and putting the inhabitants to the sword:
from the entering in of Hamath unto the river of the wilderness; from Hamath the less, said by Josephus (q) and Jerom (r) to be called Epiphania, in their times, from Antiochus Epiphanes; it was at the entrance on the land of Israel, and at the northern border of it; so that "the river of the wilderness", whatever is meant by it, lay to the south; by which it appears that this affliction and distress would be very general, from one end of it to the other. Some, by this river, understand the river of Egypt, at the entrance of Egypt in the wilderness of Ethan; Sihor or Nile; which, Jarchi says, lay southwest of Israel, as Hamath lay northwest of it. And a late traveller (s) observes, that the south and southwest border of the tribe of Judah, containing within it the whole or the greatest part of what was called the "way of the spies", Num 21:1; and afterwards Idumea, extended itself from the Elenitic gulf of the Red sea, along by that of Hieropolis, quite to the Nile westward; the Nile consequently, in this view and situation, either with regard to the barrenness of the Philistines, or to the position of it with respect to the land of promise, or to the river Euphrates, may, with propriety enough, be called "the river of the wilderness", Amos 6:14; as this district, which lies beyond the eastern or Asiatic banks of the Nile, from the parallel of Memphis, even to Pelusium, (the land of Goshen only excepted,) is all of it dry, barren, and inhospitable; or if the situation be more regarded, it may be called, as it is rendered by the Septuagint, the western torrent or river. Though some (t) take this to be the river Bosor or Bezor, that parts the tribes, of Judah and Simeon, and discharges itself into the Mediterranean between Gaza, or rather Majuma, and Anthedon. Though Kimchi takes this river to be the sea of the plain, the same with the Salt or Dead sea, Deut 3:17; which may seem likely, since Jeroboam the son of Joash, king of Israel, under whom Amos prophesied, had restored the coast of Israel, from the entering of Hamath unto the sea of the plain, 4Kings 14:25; with which they were elevated, and of which they boasted; but now they should have affliction and distress in the same places, and which should extend as far.
(q) Antiqu. l. 1. c. 6. sect. 2. (r) Comment in Isa. x. fol. 20. G. & in Zech. ix. fol. 116. L. De locis Heb. fol. 88. E. & Quaest. in Gen. fol. 67. B. (s) Dr. Shaw's Travels, p. 287, 288. Ed. 2. (t) See the Universal History, vol. 2. p. 427, 428.
John Wesley
6:14 Hemath - A city of Syria, bordering on Israel, north - east. The wilderness - Which is the south - west parts of Canaan. So all your country shall be destroyed.
Robert Jamieson, A. R. Fausset and David Brown
6:14 from the entering in of Hamath--the point of entrance for an invading army (as Assyria) into Israel from the north; specified here, as Hamath had been just before subjugated by Jeroboam II (Amos 6:2). Do not glory in your recently acquired city, for it shall be the starting-point for the foe to afflict you. How sad the contrast to the feast of Solomon attended by a congregation from this same Hamath, the most northern boundary of Israel, to the Nile, the river of Egypt, the most southern boundary!
unto the river of the wilderness--that is, to Kedron, which empties itself into the north bay of the Dead Sea below Jericho (2Chron 28:15), the southern boundary of the ten tribes (4Kings 14:25, "from the entering of Hamath unto the sea of the plain") [MAURER]. To the river Nile, which skirts the Arabian wilderness and separates Egypt from Canaan [GROTIUS]. If this verse includes Judah, as well as Israel (compare Amos 6:1, "Zion" and "Samaria"), GROTIUS' view is correct; and it agrees with 3Kings 8:65.
The seventh, eighth, and ninth chapters contain VISIONS, WITH THEIR EXPLANATIONS. The seventh chapter consists of two parts. First (Amos 7:1-9): PROPHECIES ILLUSTRATED BY THREE SYMBOLS: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (Amos 7:10-17): NARRATIVE OF AMAZIAH'S INTERRUPTION OF AMOS IN CONSEQUENCE OF THE FOREGOING PROPHECIES, AND PREDICTION OF HIS DOOM.
6:156:15: Վասն այդորիկ ահաւադիկ ես յարուցից ՚ի վերայ ձեր տունդ Իսրայէլի՝ ասէ Տէր զօրութեանց, ազգ մի՝ որ նեղիցեն զձեզ՝ զի մի՛ եւս մտանիցէք յԵմաթ, եւ մինչեւ ՚ի հեղեղատն արեւմտից[10527]։[10527] ՚Ի լուս՛՛. Ահաւասիկ ես յարու՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ասէ Տէր Աստուած զօրութեանց... որ նեղիցէ զձեզ։
15 ահա դրա համար էլ, ո՛վ Իսրայէլի տուն,ձեր դէմ մի ազգ պիտի հանեմ, որը պիտի նեղի ձեզ,որպէսզի այլեւս Եմաթ չմտնէքու չհասնէք մինչեւ արեւմտեան հեղեղատը», - ասում է Զօրութիւնների Տէրը:
14 Անոր համար ահա ես, ո՛վ Իսրայէլի տուն, Ձեր վրայ ազգ մը ոտքի պիտի հանեմ, Կ’ըսէ զօրքերու Տէր Աստուածը, Որ ձեզ Եմաթի մուտքէն մինչեւ անապատի ձորը պիտի նեղէ»։
Վասն այդորիկ ահաւադիկ ես յարուցից ի վերայ ձեր, տունդ Իսրայելի, ասէ Տէր Աստուած զօրութեանց, ազգ մի` որ նեղիցեն զձեզ [86]զի մի՛ եւս մտանիցէք յԵմաթ, եւ մինչեւ ի հեղեղատն արեւմտից:

6:15: Վասն այդորիկ ահաւադիկ ես յարուցից ՚ի վերայ ձեր տունդ Իսրայէլի՝ ասէ Տէր զօրութեանց, ազգ մի՝ որ նեղիցեն զձեզ՝ զի մի՛ եւս մտանիցէք յԵմաթ, եւ մինչեւ ՚ի հեղեղատն արեւմտից[10527]։
[10527] ՚Ի լուս՛՛. Ահաւասիկ ես յարու՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ասէ Տէր Աստուած զօրութեանց... որ նեղիցէ զձեզ։
15 ահա դրա համար էլ, ո՛վ Իսրայէլի տուն,ձեր դէմ մի ազգ պիտի հանեմ, որը պիտի նեղի ձեզ,որպէսզի այլեւս Եմաթ չմտնէքու չհասնէք մինչեւ արեւմտեան հեղեղատը», - ասում է Զօրութիւնների Տէրը:
14 Անոր համար ահա ես, ո՛վ Իսրայէլի տուն, Ձեր վրայ ազգ մը ոտքի պիտի հանեմ, Կ’ըսէ զօրքերու Տէր Աստուածը, Որ ձեզ Եմաթի մուտքէն մինչեւ անապատի ձորը պիտի նեղէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:14 Вот Я, говорит Господь Бог Саваоф, воздвигну народ против вас, дом Израилев, и будут теснить вас от входа в Емаф до потока в пустыне.
6:15. ecce enim suscitabo super vos domus Israhel dicit Dominus Deus exercituum gentem et conterent vos ab introitu Emath usque ad torrentem DesertiBut behold, I will raise up a nation against you, O house of Israel, saith the Lord the God of hosts; and they shall destroy you from the entrance of Emath, even to the torrent of the desert.
KJV [14] But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness:

6:14 Вот Я, говорит Господь Бог Саваоф, воздвигну народ против вас, дом Израилев, и будут теснить вас от входа в Емаф до потока в пустыне.
6:15. ecce enim suscitabo super vos domus Israhel dicit Dominus Deus exercituum gentem et conterent vos ab introitu Emath usque ad torrentem Deserti
But behold, I will raise up a nation against you, O house of Israel, saith the Lord the God of hosts; and they shall destroy you from the entrance of Emath, even to the torrent of the desert.
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