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jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter, I. God, by the prophet, proceeds in a like controversy with Moab as before with other nations, ver. 1-3. II. He shows what quarrel he had with Judah, ver. 4, 5. III. He at length begins his charge against Israel, to which all that goes before is but an introduction. Observe, 1. The sins they are charged with--injustice, oppression, whoredom, ver. 6-8. 2. The aggravations of those sins--the temporal and spiritual mercies God had bestowed upon them, for which they had made him such ungrateful returns, ver. 9-12. 3. God's complaint of them for their sins (ver. 13) and his threatenings of their ruin, and their utter inability to prevent it, ver. 14-16.Adam Clarke: Commentary on the Bible - 1831The prophet goes on to declare the judgments of God against Moab, Amo 2:1-3; against Judah, Amo 2:4, Amo 2:5; and then against Israel, the particular object of his mission. He enumerates some of their sins, Amo 2:6-8, aggravated by God's distinguishing regard to Israel, Amo 2:9-12; and they are in consequence threatened with dreadful punishments, Amo 2:13-16. See Kg2 15:19; Kg2 17:6.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Amo 2:1, God's judgments upon Moab, Amo 2:4, upon Judah, Amo 2:6, and upon Israel; Amo 2:9, God complains of their ingratitude.John GillINTRODUCTION TO AMOS 2In this chapter the prophet foretells the calamities that should come upon the Moabites for their transgressions, Amos 2:1; and the destruction of Judah and Jerusalem for their iniquities, Amos 2:4; also the judgments of God that should come upon Israel the ten tribes for their sins, which sins are enumerated; their oppression of the poor, their lewdness and idolatry, Amos 2:6; and which are aggravated by the blessings of goodness bestowed upon them, both temporal and spiritual, Amos 2:9; wherefore they are threatened with ruin, which would be inevitable, notwithstanding their swiftness, strength, and courage, and their skill in shooting arrows, and riding horses, Amos 2:13. |
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2:12:1: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Մովաբու, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէն. փոխանակ զի այրեցին զոսկերս թագաւորացն Եդովմայեցւոց ՚ի մոխրե՛լ։ Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանցն Մովաբու, եւ ի վերայ չորիցն` ոչ [18]դարձայց ի նմանէն``, փոխանակ զի այրեցին զոսկերս [19]թագաւորացն Եդովմայեցւոց ի մոխրել:1 Այսպէս է ասում Տէրը.«Մովաբի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք այրեցին եդոմայեցիների թագաւորների ոսկորները,մինչեւ որ դրանք մոխիր դարձան: 2 Տէրը այսպէս կ’ըսէ.«Մովաբի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի Եդովմի թագաւորին ոսկորները՝ մինչեւ կիր դառնալը՝ այրեց։ 2:1: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Մովաբու, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէն. փոխանակ զի այրեցին զոսկերս թագաւորացն Եդովմայեցւոց ՚ի մոխրե՛լ։ 1 Այսպէս է ասում Տէրը.«Մովաբի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք այրեցին եդոմայեցիների թագաւորների ոսկորները,մինչեւ որ դրանք մոխիր դարձան: 2 Տէրը այսպէս կ’ըսէ.«Մովաբի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի Եդովմի թագաւորին ոսկորները՝ մինչեւ կիր դառնալը՝ այրեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:12:1 Так говорит Господь: за три преступления Моава и за четыре не пощажу его, потому что он пережег кости царя Едомского в известь. 2:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence Μωαβ μωαβ and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what κατέκαυσαν κατακαιω burn up τὰ ο the ὀστᾶ οστεον bone βασιλέως βασιλευς monarch; king τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea εἰς εις into; for κονίαν κονια dust; cloud of dust 2:1 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon שָׂרְפֹ֛ו śārᵊfˈô שׂרף burn עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom לַ la לְ to † הַ the שִּֽׂיד׃ śśˈîḏ שִׂיד lime 2:1. haec dicit Dominus super tribus sceleribus Moab et super quattuor non convertam eum eo quod incenderit ossa regis Idumeae usque ad cineremThus saith the Lord: For three crimes of Moab, and for four I will not convert him: because he hath burnt the bones of the king of Edom even to ashes. 2:1. Thus says the Lord: For three wicked deeds of Moab, and for four, I will not convert him, in so far as he has burned the bones of the king of Idumea, all the way to ashes. 2:1. Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the bones of the king of Edom into lime: 2:1. Thus says the Lord: For three wicked deeds of Moab, and for four, I will not convert him, in so far as he has burned the bones of the king of Idumea, all the way to ashes. 1. Thus saith the LORD: For three transgressions of Moab, yea, for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:
2:1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the bones of the king of Edom into lime: 2:1 Так говорит Господь: за три преступления Моава и за четыре не пощажу его, потому что он пережег кости царя Едомского в известь. 2:1 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence Μωαβ μωαβ and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what κατέκαυσαν κατακαιω burn up τὰ ο the ὀστᾶ οστεον bone βασιλέως βασιλευς monarch; king τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea εἰς εις into; for κονίαν κονια dust; cloud of dust 2:1 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon שָׂרְפֹ֛ו śārᵊfˈô שׂרף burn עַצְמֹ֥ות ʕaṣmˌôṯ עֶצֶם bone מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king אֱדֹ֖ום ʔᵉḏˌôm אֱדֹום Edom לַ la לְ to † הַ the שִּֽׂיד׃ śśˈîḏ שִׂיד lime 2:1. haec dicit Dominus super tribus sceleribus Moab et super quattuor non convertam eum eo quod incenderit ossa regis Idumeae usque ad cinerem Thus saith the Lord: For three crimes of Moab, and for four I will not convert him: because he hath burnt the bones of the king of Edom even to ashes. 2:1. Thus says the Lord: For three wicked deeds of Moab, and for four, I will not convert him, in so far as he has burned the bones of the king of Idumea, all the way to ashes. 2:1. Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the bones of the king of Edom into lime: 2:1. Thus says the Lord: For three wicked deeds of Moab, and for four, I will not convert him, in so far as he has burned the bones of the king of Idumea, all the way to ashes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. Моавитянам вменяется в вину поругание ими трупа едомского царя, кости которого они сожгли в известь. Блаж. Иероним в комментарии на Ам II:1: сообщает предположение современных раввинов, что факт, о котором говорит пророк, имел место во время нашествия на Моавитскую землю израильского царя Иорама и иудейского - Иосафата в союзе с едомитянами (4: Цар гл. III). Но из повествования 4: Цар III не видно, чтобы во время упомянутого нашествия идумейский царь пал или был взят в плен. Вообще, трудно сказать какое событие имеет пророк в виду в ст. 1-м. Новейшие комментаторы предлагают в ст. 1: поправку мазоретского текста, изменяющую сообщение пророка; вместо слов sarfu azemoth melech-edom laschschid, сожгли кости царя едомского Кондамен читает sarfu azemoth lamolech adam lesched, "сожигали тела Молоху, людей - демону" (Гоонакер). Но нет оснований изменять мазор. текст, дающий мысль вполне понятную и естественную.Matthew Henry: Concise Commentary on the Whole Bible - 17061 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: 2 But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: 3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. 6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: 8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god.Here is, I. The judgment of Moab, another of the nations that bordered upon Israel. They are reckoned with and shall be punished for three transgressions and for four, as those before. Now, 1. Moab's fourth transgression, as theirs who were before set to the bar, was cruelty. The instance given refers not to the people of God, but to a heathen like themselves: The king of Moab burnt the bones of the king of Edom into lime. We find there was war between the Edomites and the Moabites, in which the king of Moab, in distress and rage, offered his own son for a burnt-offering, to appease his deity, 2 Kings iii. 26, 27. And it should seem that afterwards he, or some of his successors, in revenge upon the Edomites for bringing him to that extremity, having an advantage against the king of Edom, seized him alive and burnt him to ashes, or slew him and burnt his body, or dug up the bones of their dead king, of that particularly who had so straitened him, and, in token of his rage and fury, burnt them to lime. and perhaps made use of the powder of his bones for the white-washing of the walls and ceilings of his palace, that he might please himself with the sight of that monument of his revenge. Est vindicta bonum vita jucundius ipsa--Revenge is sweeter than life itself. It is barbarous to abuse human bodies, for we ourselves also are in the body; it is senseless to abuse dead bodies, nay, it is impious, for we believe and look for their resurrection; and to abuse the dead bodies of kings (whose persons and names ought to be in a particular manner respected and had in veneration) is an affront to majesty; it is an argument of a base spirit for those to trample upon a dead lion who, were he alive, would tremble before him. 2. Moab's doom for this transgression is, (1.) A judgment of death. Those that deal cruelly shall be cruelly dealt with (v. 2): Moab shall die; the Moabites shall be cut off with the sword of war, which kills with tumult, with shouting, and with sound of trumpet, circumstances that make it so much the more terrible, as the lion's roaring aggravates his tearing. Every battle of the warrior is with confused noise, Isa. ix. 5. (2.) It is a judgment upon their judge, who had passed the sentence upon the bones of the king of Edom that they should be burnt to lime: I will cut him off, says God (v. 3); he shall know there is a judge that is higher than he. The king, the chief judge, and all the inferior judges and princes, shall be cut off together. If the people sometimes suffer for the sin of their princes, yet the princes themselves shall not escape, Jer. xlviii. 47. Thus far is the judgment of Moab. II. Judah also is a near neighbour to Israel, and therefore, now that justice is riding the circuit, that shall not be passed by; that nation has made itself like the heathen and mingled with them, and therefore the indictment here runs against them in the same form in which it had run against all the rest: For these transgressions of Judah, and for four, I will not turn away the punishment thereof; their sins are as many as the sins of other nations, and we find them huddled up with them in the same character, Jer. ix. 26, "As for Egypt, and Judah, and Edom, jumble them together; they are all alike;" the sentence here also is the same (v. 5): "I will send a fire upon Judah, though it is the land where God is known, and it shall devour the palaces of Jerusalem, though it is the holy city, and God has formerly been known in its palaces for a refuge," Ps. xlviii. 3. But the sin here charged upon Judah is different from all the rest. The other nations were reckoned with for injuries done to men, but Judah is reckoned with for indignities done to God, v. 4. 1. They put contempt upon his statutes and persisted in disobedience to them: They have despised the law of the Lord, as if it were not worth taking notice of, nor had any thing in it valuable; and herein they despised the wisdom, justice, and goodness, as well as the authority and sovereignty, of the Lawmaker; this they did, in effect, when they kept not his commandments, made no conscience of them, took no care about them. 2. They put honour upon his rivals, their idols, here called their lies which caused them to err; for an image is a teacher of lies, Hab. ii. 18. And those that are led away into the error of idolatry are by that led into a multitude of other errors, Uno dato absurdo mille sequuntur--One absurdity draws after it a thousand. God is an infinite eternal Spirit; but, when the truth of God is by idolatry changed into a lie, all his other truths are in danger of being so changed likewise; thus their idols caused them to err, and God justly gave them up to strong delusions; nor was it any excuse for their sin that they were lies after which their father walked, for they should rather have taken warning than taken pattern by those that perished with these lies in their right hand. III. We now at length come to the words which Amos saw concerning Israel. The reproofs and threatenings having walked the round, here they centre, here they settle. He begins with them as with the rest: For three transgressions of Israel, and for four, I will not turn away the punishment thereof; it all these nations must be punished for their iniquities, shall Israel go unpunished? Observe here what their sins were, for which God would reckon with them. 1. Perverting justice. This was the sin of those who were entrusted with the administration of justice, the judges and magistrates, and all parties concerned. They made nothing of selling a righteous man, and his righteous cause when it came to be tried before them, for a piece of silver; sentence was passed, not according to the merits of the cause, but the bribe always turned the scale, and judgment was set to sale by auction to the highest bidder. They would sell the life and livelihood of a poor man for a pair of shoes, for the least advantage to themselves that could be proposed to them; give them but a pair of shoes, and the cause of a poor man, who could not give them as much as that, should be betrayed, and left at the mercy of those that will have no mercy. They will rather play at small game that sit out. For a piece of bread such a man will transgress. Note, Those who will wrong their consciences for any thing will come at length to do it for next to nothing; those who begin to sell justice for silver will in time be so sordid as to see it for a pair of shoes, for a pair of old shoes. 2. Oppressing the poor, and seeking to benefit themselves by doing them a mischief: They pant after the dust of the earth on the head of the poor; they swallow up the poor with the utmost greediness, and make a prey of those that are in sorrow with dust on their heads, poor orphans that are in mourning for their parents; they catch at them to get their estates into their hands; they never rest till they have got the heads of the poor in the dust, to be trodden on. Or, They pant after the dust of the earth, that is, silver and gold, white and yellow dust; they covet it earnestly, and levy it upon the head of the poor by their unjust exactions. Note, Men's seeking to enrich themselves by the impoverishing of others is a transgression which God will not long turn away the punishment of. This is turning aside the way of the meek, contriving to do injury to those who, they know, are mild and patient and will bear injury. They invade their rights, break their measures, and obstruct the course of justice in favour of them, not suffering them to go on with their righteous cause; this is turning aside their way. Note, The more patiently men bear injuries that are done them the greater is the sin of those that injure them, and the more occasion they have to expect that God will give them redress, and take vengeance for them. I, as a deaf man, heard not, and then thou wilt hear. 3. Abominable uncleanness, even incest itself, such as it not named among the Gentiles, that a man should have his father's wife (1 Cor. v. 1), his father's concubine: A man and his father will go in unto the same young woman, as black an instance as any other of an unbounded promiscuous lust; and yet where the former iniquities of oppression and extortion are this also is found; for laws of modesty seldom hold those that have broken the bands of justice and cast away its cords from them. This wickedness is such a scandal to religion, and the profession of it, that those who are guilty of it are looked upon as designing thereby to profane God's holy name, and to render it odious among the heathen, as if he countenanced the villainies which those who pretend relation to him allow themselves in, and were altogether such a one as they. 4. Regaling themselves and yet pretending to honour their God with that which they had got by oppression and extortion, v. 8. They add idolatry to their injustice, and then think to atone for their injustice with their idolatry. (1.) They make merry with that which they have unjustly squeezed from the poor. They lay themselves down at ease, and in state, and stretch themselves upon clothes laid to pledge, which they ought to have restored the same night, according to the law, Deut. xxiv. 12, 13. And they drink the wine of the condemned, of such as they have fined and laid heavy mulcts upon, spending that in sensuality which they have got by injustice. (2.) They think to make atonement for this by feasting on the gains of oppression before their altars, and drinking this wine in the house of their God, in the temples where they worshipped their calves, as if they would make God a partner in their crimes by making him a partner of the profits of them--service good enough for false gods; but the true God will not thus be mocked; he has declared that he hates robbery for burnt-offerings, and cannot be served acceptably but with that which is got honestly. Adam Clarke: Commentary on the Bible - 18312:1: For three transgressions of Moab and for four - See an explanation of this form Amo 1:2. The land of the Moabites lay to the east of the Dead Sea. For the origin of this people, see Gen 19:37.He burned the bones on the king of Edom into lime - Possibly referring to some brutality; such as opening the grave of one of the Idumean kings, and calcining his bones. It is supposed by some to refer to the fact mentioned Kg2 3:26, when the kings of Judah, Israel, and Idumea, joined together to destroy Moab. The king of it, despairing to save his city, took seven hundred men, and made a desperate sortie on the quarter where the king of Edom was; and, though not successful, took prisoner the son of the king of Edom; and, on their return into the city, offered him as a burnt-offering upon the wall, so as to terrify the besieging armies, and cause them to raise the siege. Others understand the son that was sacrificed to be the king of Moab's own son. Albert Barnes: Notes on the Bible - 18342:1: Moab - The relation of Moab to Israel is only accidentally different from that of Ammon. One spirit actuated both, venting itself in one and the same way, as occasion served, and mostly together (see the note at Amo 1:13). Beside those more formal invasions, the history of Elisha mentions one probably of many in-roads of "bands of the Moabites." It seems as though, when "the year entered in," and with it the harvest, "the bands of the Moabites entered in" too, like "the Midianites and Amalekites and the children of the east" Jdg 6:3-4, Jdg 6:11 in the time of Gideon, or their successors the Bedouins, now. This their continual hostility is related in the few words of a parenthesis. There was no occasion to relate at length an uniform hostility, which was as regular as the seasons of the year, and the year's produce, and the temptation to the cupidity of Moab, when Israel was weakened by Hazael.Because he burned the bones of the king of Edom - The deed here condemned, is unknown. Doubtless it was connected with that same hatred of Edom, which the king of Moab showed, when besieged by Israel. People are often more enraged against a friend or ally who has made terms with one whom they hate or fear, than with the enemy himself. Certainly, "when the king of Moab saw that the battle was too sore for him" Kg2 3:26-27, his fury was directed personally against the king of Edom. He "took with him" 700 chosen men "to cut through to the king of Edom, and they could not." Escape was not their object. They sought not "to cut through" the Edomite contingent into the desert, but "to the king of Edom." Then "he took his oldest son," that is, probably the oldest son of the king of Edom whom he captured, "and offered him up as a burnt offering on the wall." Such is the simplest structure of the words; He "strove to cut through to the king of Edom, and they could not, and he took his oldest son, etc., and there was great indignation against Israel." That "indignation" too on the part of Edom (for there was no other to be indignant "against Israel") is best accounted for, if this expedition, undertaken because Moab had rebelled against Israel, had occasioned the sacrifice of the son of the king of Edom, who took part in it only as a tributary of Judah. Edom would have had no special occasion to be indignant with Israel, if on occasion of an ordinary siege, the king of Moab had, in a shocking way, performed the national idolatry of child-sacrifice. That hatred the king of Moab carried beyond the grave, hatred which the pagan too held to be unnatural in its implacableness and unsatiableness. The soul being, after death, beyond man's reach, the hatred, vented upon his remains, is a sort of impotent grasping at eternal vengeance. It wreaks on what it knows to be insensible, the hatred with which it would pursue, if it could, the living being who is beyond it. Its impotence evinces its fierceness, since, having no power to wreak any real Rev_enge, it has no object but to show its hatred. Hatred, which death cannot extinguish, is the beginning of the eternal hate in hell. With this hatred Moab hated the king of Edom, seemingly because he had been, though probably against this will, on the side of the people of God. It was then sin against the love of God, and directed against God Himself. The single instance, which we know, of any feud between Moab and Edom was, when Edom was engaged in a constrained service of God. At least there are no indications of any conquest of each other. The Bozrah of Moab, being in the Mishor, "the plain" Jer 48:21, Jer 48:24, is certainly distinct from the Bozrah of Edom, which Jeremiah speaks of at the same time, as belonging to Edom Jer 49:13. Each kingdom, Edom and Moab, had its own strong city, Bozrah, at one and the same time. And if "the rock," which Isaiah speaks of as the strong hold of Moab Isa 16:1, was indeed the Petra of Edom, (and the mere name, in that country of rock-fortresses is not strong, yet is the only, proof,) they won it from Judah who had taken it from Edom, and in whose hands it remained in the time of Amos (Kg2 14:7; see above the note at Amo 1:12), not from Edom itself. Or, again, the tribute "may" have been only sent through Petra, as the great center of commerce. Edom's half-service gained it no good, but evil; Moab's malice was its destruction. The proverb, "speak good only of the dead," shows what Rev_erence human nature dictates, not to condemn those who have been before their Judge, unless He have already openly condemned them. "Death," says Athanasius in relating the death of Arius on his perjury, "is the common end of all people, and we ought not to insult the dead, though he be an enemy, for it is uncertain whether the same event may not happen to ourselves before evening." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:1: For three: Amo 2:4, Amo 2:6, Amo 1:3, Amo 1:6, Amo 1:9, Amo 1:11, Amo 1:13; Num. 22:1-25:18; Deu 23:4, Deu 23:5; Psa 83:4-7; Mic 6:5of Moab: Isa 11:14, Isa 15:1-16:14, Isa 25:10; jer 48:1-47; Eze 25:8, Eze 25:9; Zep 2:8, Zep 2:9 because: Kg2 3:9, Kg2 3:26; Pro 15:3 Carl Friedrich Keil and Franz Delitzsch2:1Moab. - Amos 2:1. "Thus saith Jehovah: for three transgressions of Moab, and for four, I shall not reverse it, because it has burned the bones of the king of Edom into lime, Amos 2:2. I send fire into Moab, and it will devour the palaces of Kirioth, and Moab will perish in the tumult, in the war-cry, in the trumpet-blast. Amos 2:3. And I cut off the judge from the midst thereof, and all its princes do I strangle with it, saith Jehovah." The burning of the bones of the king of Edom is not burning while he was still alive, but the burning of the corpse into lime, i.e., so completely that the bones turned into powder like lime (D. Kimchi), to cool his wrath still further upon the dead man (cf. 4Kings 23:16). This is the only thing blamed, not his having put him to death. No record has been preserved of this event in the historical books of the Old Testament; but it was no doubt connected with the war referred to in 2 Kings 3, which Joram of Israel and Jehoshaphat of Judah waged against the Moabites in company with the king of Edom; so that the Jewish tradition found in Jerome, viz., that after this war the Moabites dug up the bones of the king of Edom from the grace, and heaped insults upon them by burning them to ashes, is apparently not without foundation. As Amos in the case of all the other nations has mentioned only crimes that were committed against the covenant nation, the one with which the Moabites are charged must have been in some way associated with either Israel or Judah, that is to say, it must have been committed upon a king of Edom, who was a vassal of Judah, and therefore not very long after this war, since the Edomites shook off their dependence upon Judah in less than ten years from that time (4Kings 8:20). As a punishment for this, Moab was to be laid waste by the fire of war, and Keriyoth with its palaces to be burned down. הקּריּות is not an appellative noun (τῶν πόλεων αὐτῆς, lxx), but a proper name of one of the chief cities of Moab (cf. Jer 48:24, Jer 48:41), the ruins of which have been discovered by Burckhardt (Syr. p. 630) and Seetzen (ii. p. 342, cf. iv. p. 384) in the decayed town of Kereyat or Krrit. The application of the term מת to Moab is to be explained on the supposition that the nation is personified. שׁאון signifies war tumult, and בּתרוּעה is explained as in Amos 1:14 by בּקול שׁופר, blast of the trumpets, the signal for the assault or for the commencement of the battle. The judge with all the princes shall be cut off miqqirbâh, i.e., out of the land of Moab. The feminine suffix refers to Moab as a land or kingdom, and not to Keriyoth. From the fact that the shōphēt is mentioned instead of the king, it has been concluded by some that Moab had no king at that time, but had only a shōphēt as its ruler; and they have sought to account for this on the ground that Moab was at that time subject to the kingdom of the ten tribes (Hitzig and Ewald). But there is no notice in the history of anything of the kind, and it cannot possibly be inferred from the fact that Jeroboam restored the ancient boundaries of the kingdom as far as the Dead Sea (4Kings 14:25). Shōphēt is analogous to tōmēkh shēbhet in Amos 1:5, and is probably nothing more than a rhetorical expression applied to the מלך, who is so called in the threat against Ammon, and simply used for the sake of variety. The threatening prophecies concerning all the nations and kingdoms mentioned from Amos 1:6 onwards were fulfilled by the Chaldeans, who conquered all these kingdoms, and carried the people themselves into captivity. For fuller remarks upon this point, see at Jeremiah 48 and Ezek 25:8. Geneva 15992:1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the (a) bones of the king of Edom into lime:(a) For the Moabites were so cruel against the King of Edom, that they burnt his bones after he was dead: which declared their barbarous rage, that they would avenge themselves upon the dead. John Gill2:1 Thus saith the Lord, for three transgressions of Moab,.... Or the Moabites, who descended from the eldest son of Lot, by one of his daughters; and, though related, were great enemies to the Israelites; they sent for Balaam to curse them when on their borders, and greatly oppressed them in the times of the judges:and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Idolatry, as well as the sin next charged, must be one of these four transgressions: the idols of Moab were Chemosh and Baalpeor; of the former See Gill on Jer 48:7; and of the latter See Gill on Hos 9:10; because he burnt the bones of the king of Edom into lime; either like "to lime", or "for lime"; he burnt them thoroughly, till they came to powder as small and as white as lime, and used them instead of it to plaster the walls of his palace, by way of contempt, as the Targum; and so Jarchi and Kimchi: this is thought probable by Quinquarboreus (m), for which he is blamed by Sanctius, who observes, there is no foundation for it in Scripture; and that the ashes of the bones of one man would not be sufficient to plaster a wall; and, besides, could never be brought to such a consistence as to be fit for such a purpose; yet, if it only means bare burning them, so as that they became like lime, as the colour of it, it could not be thought so very barbarous and inhuman, since it was the usage of some nations, especially the Romans, to burn their dead: no doubt something shocking is intended, and which usage to the dead is resented by the Lord. Sir Paul Rycaut (n) relates a piece of barbarity similar to this, that the city of Philadelphia was built with the bones of the besieged, by the prince that took it by storm. Kimchi thinks, as other interpreters also do, that it refers to the history in 4Kings 3:27; where the king of Moab is said to offer his eldest son that should have reigned in his stead for a burnt offering; which he understands, not of the king of Moab's son, but of the king of Edom's son, here called a king, because he was to have succeeded his father in the kingdom; but it seems rather to be the king of Moab's own son that he offered; nor is it likely that the king of Edom's son was in his lands; for he would have broke through into the king of Edom, but could not; and then did this rash action; not in wrath and fury, but in a religious way. The prophet here refers to some fact, notorious in those times, the truth of which is not to be questioned, though we have no other account of it in Scripture; very probably it was the same king of Moab that did it, and the same king of Edom that was so used, mentioned in the above history; the king of Moab being enraged at him for joining with the kings of Israel and Judah against him, who afterwards falling into his hands, he used him in this barbarous manner; or very likely being possessed of his country after his death, or however of his grave, he took him out of it, and burnt his bones to lime, in revenge of what he had done to him. This was a very cruel action thus to use a human body, and this not the body of a private person, but of a king; and was an act of impiety, as well as of inhumanity, to take the bones of the dead out of his grave, and burn them; and which though done to a Heathen prince. God, who is the Creator of all, and Governor of the whole world, and whose vicegerents princes are, resented; and therefore threatened the Moabites with utter destruction for it. (m) Scholia in Targum in loc. (n) The Present State of the Greek Church, c. 2. John Wesley2:1 The bones - Or ashes, reduced them by fire into fine dust, and used these ashes instead of lime to plaister the walls and roofs of his palace, and this in hatred and contempt of the king of Edom.Robert Jamieson, A. R. Fausset and David Brown2:1 CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES. (Amos 2:1-16)burned . . . bones of . . . king of Edom into lime--When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall (4Kings 3:27) [MICHAELIS]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [JOSEPHUS, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [MAURER]. |
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2:22:2: Առաքեցի՛ց հուր ՚ի վերայ Մովաբու, եւ կերիցէ հուր զհիմունս քաղաքաց նորա. եւ մեռցի ՚ի տկարութեան Մովաբ, աղաղակաւ եւ ձայնիւ փողոյ[10478]. [10478] Ոմանք. Աղաղակաւ ձայնիւ փո՛՛։ Առաքեցից հուր ի վերայ Մովաբու, եւ կերիցէ հուր [20]զհիմունս քաղաքաց նորա. եւ մեռցի ի տկարութեան Մովաբ``, աղաղակաւ եւ ձայնիւ փողոյ:2 Կրակ պիտի գցեմ Մովաբի վրայ,եւ կրակը պիտի լափի նրանց քաղաքների հիմքերը. Մովաբը պիտի մեռնի տկարութեան մէջ՝աղաղակով եւ փողի ձայնով: 2 Մովաբի վրայ կրակ պիտի ղրկեմ, Որը Կարիօթի պալատները պիտի ուտէ։Մովաբ խռովութեամբ, աղաղակով ու փողի ձայնով պիտի մեռնի։ 2:2: Առաքեցի՛ց հուր ՚ի վերայ Մովաբու, եւ կերիցէ հուր զհիմունս քաղաքաց նորա. եւ մեռցի ՚ի տկարութեան Մովաբ, աղաղակաւ եւ ձայնիւ փողոյ[10478]. [10478] Ոմանք. Աղաղակաւ ձայնիւ փո՛՛։ 2 Կրակ պիտի գցեմ Մովաբի վրայ,եւ կրակը պիտի լափի նրանց քաղաքների հիմքերը. Մովաբը պիտի մեռնի տկարութեան մէջ՝աղաղակով եւ փողի ձայնով: 2 Մովաբի վրայ կրակ պիտի ղրկեմ, Որը Կարիօթի պալատները պիտի ուտէ։Մովաբ խռովութեամբ, աղաղակով ու փողի ձայնով պիտի մեռնի։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:22:2 И пошлю огонь на Моава, и пожрет чертоги Кериофа, и погибнет Моав среди разгрома с шумом, при звуке трубы. 2:2 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on Μωαβ μωαβ and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation τῶν ο the πόλεων πολις city αὐτῆς αυτος he; him καὶ και and; even ἀποθανεῖται αποθνησκω die ἐν εν in ἀδυναμίᾳ αδυναμια with; amid κραυγῆς κραυγη cry; outcry καὶ και and; even μετὰ μετα with; amid φωνῆς φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 2:2 וְ wᵊ וְ and שִׁלַּחְתִּי־ šillaḥtî- שׁלח send אֵ֣שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֣ות ʔarmᵊnˈôṯ אַרְמֹון dwelling tower הַ ha הַ the קְּרִיֹּ֑ות qqᵊriyyˈôṯ קְרִיֹּות Kerioth וּ û וְ and מֵ֤ת mˈēṯ מות die בְּ bᵊ בְּ in שָׁאֹון֙ šāʔôn שָׁאֹון roar מֹואָ֔ב môʔˈāv מֹואָב Moab בִּ bi בְּ in תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting בְּ bᵊ בְּ in קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn 2:2. et mittam ignem in Moab et devorabit aedes Carioth et morietur in sonitu Moab in clangore tubaeAnd I will send a fire into Moab, and it shall devour the houses of Carioth: and Moab shall die with a noise, with the sound of the trumpet: 2:2. And I will send a fire onto Moab, and it will devour the buildings of Kerioth. And Moab will die with a noise, with the blare of a trumpet. 2:2. But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, [and] with the sound of the trumpet: 2:2. And I will send a fire onto Moab, and it will devour the buildings of Kerioth. And Moab will die with a noise, with the blare of a trumpet. 2. but I will send a fire upon Moab, and it shall devour the palaces of Kerioth; and Moab shall die with tumult, with shouting, and with the sound of the trumpet:
2:2 But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, [and] with the sound of the trumpet: 2:2 И пошлю огонь на Моава, и пожрет чертоги Кериофа, и погибнет Моав среди разгрома с шумом, при звуке трубы. 2:2 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on Μωαβ μωαβ and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation τῶν ο the πόλεων πολις city αὐτῆς αυτος he; him καὶ και and; even ἀποθανεῖται αποθνησκω die ἐν εν in ἀδυναμίᾳ αδυναμια with; amid κραυγῆς κραυγη cry; outcry καὶ και and; even μετὰ μετα with; amid φωνῆς φωνη voice; sound σάλπιγγος σαλπιγξ trumpet 2:2 וְ wᵊ וְ and שִׁלַּחְתִּי־ šillaḥtî- שׁלח send אֵ֣שׁ ʔˈēš אֵשׁ fire בְּ bᵊ בְּ in מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֣ות ʔarmᵊnˈôṯ אַרְמֹון dwelling tower הַ ha הַ the קְּרִיֹּ֑ות qqᵊriyyˈôṯ קְרִיֹּות Kerioth וּ û וְ and מֵ֤ת mˈēṯ מות die בְּ bᵊ בְּ in שָׁאֹון֙ šāʔôn שָׁאֹון roar מֹואָ֔ב môʔˈāv מֹואָב Moab בִּ bi בְּ in תְרוּעָ֖ה ṯᵊrûʕˌā תְּרוּעָה shouting בְּ bᵊ בְּ in קֹ֥ול qˌôl קֹול sound שֹׁופָֽר׃ šôfˈār שֹׁופָר horn 2:2. et mittam ignem in Moab et devorabit aedes Carioth et morietur in sonitu Moab in clangore tubae And I will send a fire into Moab, and it shall devour the houses of Carioth: and Moab shall die with a noise, with the sound of the trumpet: 2:2. And I will send a fire onto Moab, and it will devour the buildings of Kerioth. And Moab will die with a noise, with the blare of a trumpet. 2:2. But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, [and] with the sound of the trumpet: 2:2. And I will send a fire onto Moab, and it will devour the buildings of Kerioth. And Moab will die with a noise, with the blare of a trumpet. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Кериоф - моавитский город тождественный с упоминаемым у Исаии (XV:1) в надписи Меши Кир-Моавом (Иер XLVIII:24). Это был центр культа Хамоса. Полагают, что Кериоф находился на месте нынешних развалин Корейат или Курейат. LXX евр. hakerioth производили от kirah город и, поняв в смысле нариц., перевели: polewn authV, слав. "градов его". - И погибнет Моав, с евр. и умрет (umeth) Моав; пророк олицетворяет нацию и потому погибель ее называется смертью. Евр. beschaon, среди разгрома, LXX перевели: en adunamia; отсюда, в слав. "со безсилием".Adam Clarke: Commentary on the Bible - 18312:2: The palaces of Kirioth - This was one of the principal cities of the Moabites.Moab shall die with tumult - All these expressions seem to refer to this city's being taken by storm, which was followed by a total slaughter of its inhabitants. Albert Barnes: Notes on the Bible - 18342:2: It shall devour the palaces of Kerioth - Literally, "the cities," that is, a collection of cities. It may have received a plural form upon some enlargement, as Jerusalem received a dual form, as a double city. The name is, in different forms, very common . In the plain or high downs of Moab itself, there were both Kiriathaim, "double city" and Kerloth Jer 48:23-24; in Naphthali, a Kiriathaim, (Ch1 6:76, (Ch1 6:61 in Hebrew)) or Kartan Jos 21:32; in Judah, the Kerioth Jos 15:25 from where the wretched Judas has his name Iscariot; in Zebulon, Kartah Jos 21:34 also, which reappears as the Numidian Cirta. Moab had also a Kiriath-huzoth, "city of streets" Num 22:39, within the Arnon . This alone was within the proper border of Moab, such as the Armorites had left it.Kerioth and Kiriathaim were in the plain country which Israel had won from the Amorites, and its possession would imply an aggression of Moab. Jeroboam II had probably at this time brought Moab to a temporary submission (see the note at Amo 6:14); but Israel only required fealty and tribute of Moab; Moab appears even before the captivity of the 2 12 tribes, to have invaded the possessions of Israel. Kerioth was probably a new capital, beyond the Arnon, now adorned with "palaces" and enlarged, as "Paris, Prague, Cracow , "London, are composed of different towns. In Jerome's time, it had probably ceased to be . Shall die with tumult - Jeremiah, when prophesying the destruction of Moab, designates it by this same name "sons of tumult Jer 48:45. A flame shall devour the corner of Moab and the crown of the sons of tumult." And probably herein he explains the original prophecy of Balaam, "shall smite the corners of Moab, and destroy all the children of tumult" Num 24:17. As they had done, so should it be done to them; tumults they caused, "in tumult" they should perish. After the subdual of Moab by Nebuchadnezzar, it disappears as a nation, unless indeed Daniel in his Prophecy, "Edom and Moab and the chief of the children of Ammon shall escape out of his hand" (Antiochus Epiphanes,) means the nations themselves, and not such as should be like them. Else the intermarriage with Moabite women Ezr 9:1 is mentioned only as that with women of other pagan nations which had ceased to be. The old name, Moabitis, is still mentioned; but the Arabs had possessed themselves of it, and bore the old name. Alexander Jannaeus "subdued" we are told, "of the Arabians, the Moabites and Gileadires," and then, again, when in difficulty, made it over with its fortified places, to the king of the Arabians . Among the cities which Alexander took from the king of the Arabians , are cities throughout Moab, both in that part in which they had succeeded to Israel, and their proper territory south of the Arnon . R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:2: Kirioth: Jer 48:24, Jer 48:41with tumult: Amo 1:14; Isa 9:5; Jer 48:34 John Gill2:2 But I will send a fire upon Moab,.... Either on the whole country, or on some particular city so called, as in all the other prophecies; and there was a city called Moab, now Areopolis; see Gill on Jer 48:4; though it may be put for the whole country, into which an enemy should be sent to destroy it, even Nebuchadnezzar:and it shall devour the palaces of Kerioth; a principal city in the land of Moab; according to Kimchi, it was the royal city, and therefore mention is made of the palaces of it, here being the palace of the king and his princes; see Jer 48:24; though the word may be rendered cities, as it is by the Septuagint and Arabic versions; and so the Targum, "and shall consume the palaces of the fortified place;'' and so may signify all the cities of Moab, and their palaces: or however may be put for them: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: that is, the Moabites shall die, not in their beds, and in peace, but in war, amidst the howlings of the wounded, the shouts of soldiers, the clashing of arms, and the sound of trumpets, John Wesley2:2 Kirioth - A principal city of this country. Moab - The Moabites. Shall die - Be destroyed. With tumult - Such as soldiers in fight or assaults make, when they carry all by force.Robert Jamieson, A. R. Fausset and David Brown2:2 Kirioth--the chief city of Moab, called also Kir-Moab (Is 15:1). The form is plural here, as including both the acropolis and town itself (see Jer 48:24, Jer 48:41, Margin).die with tumult--that is, amid the tumult of battle (Hos 10:14). |
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2:32:3: եւ սատակեցից զդատաւո՛ր ՚ի նմանէ, եւ զամենայն իշխանս նորա կոտորեցից ընդ նմին՝ ասէ Տէր։ եւ սատակեցից զդատաւոր [21]ի նմանէ, եւ զամենայն իշխանս նորա կոտորեցից ընդ նմին, ասէ Տէր:3 Պիտի սպանեմ նրա դատաւորինեւ նրա հետ պիտի կոտորեմ բոլոր իշխաններին», - ասում է Տէրը: 3 Անոր մէջէն դատաւորը բնաջինջ պիտի ընեմ Ու անոր հետ անոր բոլոր իշխանները պիտի մեռցնեմ»։ 2:3: եւ սատակեցից զդատաւո՛ր ՚ի նմանէ, եւ զամենայն իշխանս նորա կոտորեցից ընդ նմին՝ ասէ Տէր։ 3 Պիտի սպանեմ նրա դատաւորինեւ նրա հետ պիտի կոտորեմ բոլոր իշխաններին», - ասում է Տէրը: 3 Անոր մէջէն դատաւորը բնաջինջ պիտի ընեմ Ու անոր հետ անոր բոլոր իշխանները պիտի մեռցնեմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:32:3 Истреблю судью из среды его и умерщвлю всех князей его вместе с ним, говорит Господь. 2:3 καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin κριτὴν κριτης judge ἐξ εκ from; out of αὐτῆς αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτῆς αυτος he; him ἀποκτενῶ αποκτεινω kill μετ᾿ μετα with; amid αὐτοῦ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master 2:3 וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut שֹׁופֵ֖ט šôfˌēṭ שׁפט judge מִ mi מִן from קִּרְבָּ֑הּ qqirbˈāh קֶרֶב interior וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שָׂרֶ֛יהָ śārˈeʸhā שַׂר chief אֶהֱרֹ֥וג ʔehᵉrˌôḡ הרג kill עִמֹּ֖ו ʕimmˌô עִם with אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 2:3. et disperdam iudicem de medio eius et omnes principes eius interficiam cum eo dicit DominusAnd I will cut off the judge from the midst thereof, and will slay all his princes with him, saith the Lord. 2:3. And I will destroy the judge in their midst, and I will execute all his leaders with him, says the Lord. 2:3. And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 2:3. And I will destroy the judge in their midst, and I will execute all his leaders with him, says the Lord. 3. and I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.
2:3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD: 2:3 Истреблю судью из среды его и умерщвлю всех князей его вместе с ним, говорит Господь. 2:3 καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin κριτὴν κριτης judge ἐξ εκ from; out of αὐτῆς αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἄρχοντας αρχων ruling; ruler αὐτῆς αυτος he; him ἀποκτενῶ αποκτεινω kill μετ᾿ μετα with; amid αὐτοῦ αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master 2:3 וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut שֹׁופֵ֖ט šôfˌēṭ שׁפט judge מִ mi מִן from קִּרְבָּ֑הּ qqirbˈāh קֶרֶב interior וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שָׂרֶ֛יהָ śārˈeʸhā שַׂר chief אֶהֱרֹ֥וג ʔehᵉrˌôḡ הרג kill עִמֹּ֖ו ʕimmˌô עִם with אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 2:3. et disperdam iudicem de medio eius et omnes principes eius interficiam cum eo dicit Dominus And I will cut off the judge from the midst thereof, and will slay all his princes with him, saith the Lord. 2:3. And I will destroy the judge in their midst, and I will execute all his leaders with him, says the Lord. 2:3. And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD. 2:3. And I will destroy the judge in their midst, and I will execute all his leaders with him, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19143. Истреблю судью из среды его: судьей называется в ст. 3-м царь моавитский.Adam Clarke: Commentary on the Bible - 18312:3: I will cut off the judge - It shall be so destroyed, that it shall never more have any form of government. The judge here, שופט shophet, may signify the chief magistrate. The chief magistrates of the Carthaginians were called suffetes; probably taken from the Hebrew Judges, שופטים shophetim.Albert Barnes: Notes on the Bible - 18342:3: And I will cut off the judge - The title "judge" (shophet) is nowhere used absolutely of a king. Holy Scripture speaks in several places of "all the judges of the earth" Job 9:24; Psa 2:10; Psa 148:11; Pro 8:16; Isa 40:23. Hosea Hos 13:10, under "judges," includes "kings and princes," as judging the people. The word "judge" is always used as one invested with the highest, but not regal authority, as of all the judges from the death of Joshua to Samuel. In like way it (Sufetes) was the title of the chief magistrates of Carthage , with much the same authority as the Roman Consuls . The Phoenician histories, although they would not own that Nebuchadnezzar conquered Tyre, still own that, after his 13 years' siege , Baal reigned 10 years, and after him judges were set up, one for two months, a second for ten, a third, a high priest, for three, two more for six, and between these one reigned for a year. After his death, they sent for Merbaal from Babylon, who reigned for four years, and on his death, they sent for Hiram his brother who reigned for twenty. The judges then exercised the supreme authority, the king's sons having been carried away captive. Probably, then, when Jeroboam II recovered the old territory of Israel, Moab lost its kings. It agrees with this, that Amos says, "the princes thereof," literally, "her princes," the princes of Moab, not as of Ammon, "his princes," that is, the princes of the king.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:3: Num 24:17; Jer 48:7, Jer 48:25John Gill2:3 And I will cut off the judge from the midst thereof,.... Either from the midst of Moab, the country in general; or from Kerioth in particular, so Kimchi; meaning their principal governor, their king, as Aben Ezra; for kings sometimes have acted as judges, took the bench, and sat and administered justice to their subjects:and I will stay all the princes thereof with him, saith the Lord; the king, and the princes of the blood, and his nobles; so that there should be none to succeed him, or to protect and defend the people; the destruction should be an entire one, and inevitable, for the mouth of the Lord had spoken it. This was fulfilled at the same time as the prophecy against the children of Ammon by Nebuchadnezzar, five years after the destruction of Jerusalem (o), which is next threatened. (o) Joseph. Antiqu. l. 10. c. 9. sect. 7. Vid. Judith i. 12. John Wesley2:3 The judge - The governor that is, every one of them.Robert Jamieson, A. R. Fausset and David Brown2:3 the judge--the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges. |
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2:42:4: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանց որդւոցն Յուդայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէն. փոխանակ զի մերժեցին զօրէնս Տեառն, եւ զհրամանս նորա ո՛չ պահեցին. եւ մոլորեցուցին զնոսա սնոտեօք իւրեանց զոր արարին, զորոց զհե՛տ գնացին հարքն նոցա։ Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանց որդւոցն Յուդայ, եւ ի վերայ չորիցն` ոչ [22]դարձայց ի նմանէն``, փոխանակ զի մերժեցին զօրէնս Տեառն եւ զհրամանս նորա ոչ պահեցին, եւ մոլորեցուցին զնոսա [23]սնոտեօք իւրեանց զոր արարին,`` զորոց զհետ գնացին հարքն նոցա:4 Այսպէս է ասում Տէրը.«Յուդայի երկրի որդիների երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք մերժեցին Տիրոջ օրէնքներն ու չկատարեցին նրա հրամանները,մոլորեցրին նրանց իրենց ստեղծած սնոտի կուռքերով,որոնց յետեւից գնացին նրանց հայրերը: 4 Տէրը այսպէս կ’ըսէ.«Յուդայի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի Տէրոջը օրէնքը անարգեցին Ու անոր պատուիրանները չպահեցին, Հապա իրենց ստութիւններով մոլորեցան, Որոնց հետեւեր էին իրենց հայրերը։ 2:4: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանց որդւոցն Յուդայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէն. փոխանակ զի մերժեցին զօրէնս Տեառն, եւ զհրամանս նորա ո՛չ պահեցին. եւ մոլորեցուցին զնոսա սնոտեօք իւրեանց զոր արարին, զորոց զհե՛տ գնացին հարքն նոցա։ 4 Այսպէս է ասում Տէրը.«Յուդայի երկրի որդիների երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք մերժեցին Տիրոջ օրէնքներն ու չկատարեցին նրա հրամանները,մոլորեցրին նրանց իրենց ստեղծած սնոտի կուռքերով,որոնց յետեւից գնացին նրանց հայրերը: 4 Տէրը այսպէս կ’ըսէ.«Յուդայի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի Տէրոջը օրէնքը անարգեցին Ու անոր պատուիրանները չպահեցին, Հապա իրենց ստութիւններով մոլորեցան, Որոնց հետեւեր էին իրենց հայրերը։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:42:4 Так говорит Господь: за три преступления Иуды и за четыре не пощажу его, потому что отвергли закон Господень и постановлений Его не сохранили, и идолы их, вслед которых ходили отцы их, совратили их с пути. 2:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence υἱῶν υιος son Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἕνεκα ενεκα for the sake of; on account of τοῦ ο the ἀπώσασθαι απωθεω thrust away; reject αὐτοὺς αυτος he; him τὸν ο the νόμον νομος.1 law κυρίου κυριος lord; master καὶ και and; even τὰ ο the προστάγματα προσταγμα he; him οὐκ ου not ἐφυλάξαντο φυλασσω guard; keep καὶ και and; even ἐπλάνησεν πλαναω mislead; wander αὐτοὺς αυτος he; him τὰ ο the μάταια ματαιος superficial αὐτῶν αυτος he; him ἃ ος who; what ἐποίησαν ποιεω do; make οἷς ος who; what ἐξηκολούθησαν εξακολουθεω follow οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ὀπίσω οπισω in back; after αὐτῶν αυτος he; him 2:4 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַֽל־ ʕˈal- עַל upon מָאֳסָ֞ם moʔᵒsˈām מאס retract אֶת־ ʔeṯ- אֵת [object marker] תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֻקָּיו֙ ḥuqqāʸw חֹק portion לֹ֣א lˈō לֹא not שָׁמָ֔רוּ šāmˈārû שׁמר keep וַ wa וְ and יַּתְעוּם֙ yyaṯʕûm תעה err כִּזְבֵיהֶ֔ם kizᵊvêhˈem כָּזָב lie אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלְכ֥וּ hālᵊḵˌû הלך walk אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after 2:4. haec dicit Dominus super tribus sceleribus Iuda et super quattuor non convertam eum eo quod abiecerint legem Domini et mandata eius non custodierint deceperunt enim eos idola sua post quae abierant patres eorumThus saith the Lord: For three crimes of Juda, and for four I will not convert him: because he hath cast away the law of the Lord, and hath not kept his commandments: for their idols have caused them to err, after which their fathers have walked. 2:4. Thus says the Lord: For three wicked deeds of Judah, and for four, I will not convert him, in so far as he has rejected the law of the Lord and has not kept his commandments. For their idols, which their fathers followed, have deceived them. 2:4. Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 2:4. Thus says the Lord: For three wicked deeds of Judah, and for four, I will not convert him, in so far as he has rejected the law of the Lord and has not kept his commandments. For their idols, which their fathers followed, have deceived them. 4. Thus saith the LORD: For three transgressions of Judah, yea, for four, I will not turn away the punishment thereof; because they have rejected the law of the LORD, and have not kept his statutes, and their lies have caused them to err, after the which their fathers did walk:
2:4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 2:4 Так говорит Господь: за три преступления Иуды и за четыре не пощажу его, потому что отвергли закон Господень и постановлений Его не сохранили, и идолы их, вслед которых ходили отцы их, совратили их с пути. 2:4 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence υἱῶν υιος son Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἕνεκα ενεκα for the sake of; on account of τοῦ ο the ἀπώσασθαι απωθεω thrust away; reject αὐτοὺς αυτος he; him τὸν ο the νόμον νομος.1 law κυρίου κυριος lord; master καὶ και and; even τὰ ο the προστάγματα προσταγμα he; him οὐκ ου not ἐφυλάξαντο φυλασσω guard; keep καὶ και and; even ἐπλάνησεν πλαναω mislead; wander αὐτοὺς αυτος he; him τὰ ο the μάταια ματαιος superficial αὐτῶν αυτος he; him ἃ ος who; what ἐποίησαν ποιεω do; make οἷς ος who; what ἐξηκολούθησαν εξακολουθεω follow οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ὀπίσω οπισω in back; after αὐτῶν αυτος he; him 2:4 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַֽל־ ʕˈal- עַל upon מָאֳסָ֞ם moʔᵒsˈām מאס retract אֶת־ ʔeṯ- אֵת [object marker] תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and חֻקָּיו֙ ḥuqqāʸw חֹק portion לֹ֣א lˈō לֹא not שָׁמָ֔רוּ šāmˈārû שׁמר keep וַ wa וְ and יַּתְעוּם֙ yyaṯʕûm תעה err כִּזְבֵיהֶ֔ם kizᵊvêhˈem כָּזָב lie אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלְכ֥וּ hālᵊḵˌû הלך walk אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after 2:4. haec dicit Dominus super tribus sceleribus Iuda et super quattuor non convertam eum eo quod abiecerint legem Domini et mandata eius non custodierint deceperunt enim eos idola sua post quae abierant patres eorum Thus saith the Lord: For three crimes of Juda, and for four I will not convert him: because he hath cast away the law of the Lord, and hath not kept his commandments: for their idols have caused them to err, after which their fathers have walked. 2:4. Thus says the Lord: For three wicked deeds of Judah, and for four, I will not convert him, in so far as he has rejected the law of the Lord and has not kept his commandments. For their idols, which their fathers followed, have deceived them. 2:4. Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: 2:4. Thus says the Lord: For three wicked deeds of Judah, and for four, I will not convert him, in so far as he has rejected the law of the Lord and has not kept his commandments. For their idols, which their fathers followed, have deceived them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144-5. Суд Иуде (слав. "сынов Иудиных") возвещается за то, что Иуда отринул и весь богооткровенный закон в целом (thorah), и отдельные постановления его (chkkaj), и уклонился вслед идолов (kisbejchem - лжи их, т. е. ложные боги. Ср. Пс XL:5).Adam Clarke: Commentary on the Bible - 18312:4: For three transgressions of Judah - We may take the three and four here to any latitude; for this people lived in continual hostility to their God, from the days of David to the time of Uzziah, under whom Amos prophesied. Their iniquities are summed up under three general heads:1. They despised, or rejected the law of the Lord. 2. They kept not his statutes. 3. They followed lies, were idolaters, and followed false prophets rather than those sent by Jehovah. Albert Barnes: Notes on the Bible - 18342:4: For three transgressions of Judah etc. - Rup.: "Here too there is no difference of Jew and Gentile. The word of God, a just judge, spareth no man's person. whom sin joins in one, the sentence of the Judge disjoins not in punishment" Rom 2:12. "As many as have sinned without law, shall also perish without law, and as many as have signed in the law, shall be judged by the law." Jerome: "Those other nations, Damascus and the rest, he upbraids not for having cast away the law of God, and despised His commandments, for they had not the written law, but that of nature only. So then of them he says, that "they corrupted all their compassions" - and the like. But Judah, who, at that time, had the worship of God and the temple and its rites, and had received the law and commandments and judgments and precepts and testimonies, is rebuked and convicted by the Lord, for that it had "cast aside His law and not kept His commandments;" wherefore it should be punished as it deserved.And since they rejected and despised these, then, in course, "their lies deceived them," that is, their idols; "lies" on their part who made them and worshiped them for the true God, and "lies" and lying to them, as deceiving their hopes. "For an idol is nothing in the world" Co1 8:4, as neither are all the vanities in the world whereof people make idols, but they deceive by a vain show, as though they were something. Jerome: "They would not have been deceived by their idols, unless they had first rejected the law of the Lord and not done His commandments." They had sinned with a high hand: "despising" and so rejecting the law of God; and so He despised and rejected them, leaving them to be deceived by the lies which they themselves had chosen. So it ever is with man. Man must either "love God's law and hate and abhor lies" Psa 119:163, or he will despise God's law and cleave to lies. He first in act "despises" God's law, (and whoso does not keep it, despises it,) and then he must needs be deceived by some idol of his own, which becomes his God. He first chooses willfully his own "lie," that is, whatever he chooses out of God, and then his own "lie" deceives him. So, morally, liars at last believe themselves. So, whatever false maxim anyone has adopted against his conscience, whether in belief or practice, to justify what he wills against the will of God, or to explain away what God Rev_eals and he mislikes, stifling and lying to his conscience, in the end deceives his conscience, and at the last, a man believes that to be true, which, before he had lied to his conscience, he knew to be false. The prophet uses a bold word in speaking of man's dealings with his God, "despises." Man carries on the serpent's first fraud, "Hath God indeed said?" Man would not willingly own, that he is directly at variance with the Mind of God. Man, in his powerlessness, at war with Omnipotence, and, in his limited knowledge, with Omniscience! It were too silly, as well as too terrible. So he smoothes it over to himself, "lying" to himself. "God's word must not be taken so precisely;" "God cannot have meant;" "the Author of nature would not have created us so, if He had meant;" and all the other excuses, by which he would evade owning to himself that he is directly rejecting the Mind of God and trampling it under foot. Scripture draws off the veil. Judah had the law of God, and did not keep it; then, he "despised" it. On the one side was God's will, His Eternal Wisdom, His counsel for man for good; on the other, what debasements! On the one side were God's awful threats, on the other, His exceeding promises. Yet man chose whatever he willed, lying to himself, and acting as though God had never threatened or promised or spoken. This ignoring of God's known Will and law and Rev_elation is to despise them, "as effectually as to curse God to His face" Job 2:5. This rejection of God was hereeditary. Their lies were those "after which their fathers walked," in Egypt and from Egypt onward, in the wilderness (see the note at Amo 5:25-26) , "making the image of the calf of Egypt and worshiping Baalpeor and Ashtoreth and Baalim." Evil acquires a sort of authority by time. People become inured to evils, to which they have been used. False maxims, undisputed, are thought indisputable. They are in possession; and "possession" is held a good title. The popular error of one generation becomes the axiom of the next. The descent "of the image of the great goddess Diana from Jupiter" or of the Coran, becomes a "thing" which cannot be spoken against" Act 19:35-36. The "lies after which the fathers walked" deceive the children. The children canonize the errors of their fathers." Human opinon is as dogmatic as Rev_elation. The second generation of error demands as implicit submission as God's truth. The transmission of error against himself, God says, aggravates its evil, does not excuse it Neh 5:5. "Judah is the Church. In her the prophet reproves whosoever, worshiping his own vices and sins, cometh to have that as a god by which he is overcome; as Peter saith, "Whereby a man is overcome, of the same is he brought in bondage" Pe2 2:19. The covetous worshipeth mammon; the glutton, his belly Phi 3:19; the impure, Baalpeor; she who, "living in pleasure, is dead while she liveth" Ti1 5:6, the pleasure in which she liveth." Of such idols the world is full. Every fair form, every idle imagination, everything which gratifies self-love, passion, pride, vanity, intellect, sense, each the most refined or the most debased, is such a "lie," so soon as man loves and regards it more than his God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:4: For: Deu 31:16-18, Deu 32:15-27Judah: Amo 3:2; Kg2 17:19; Jer 9:25, Jer 9:26; Hos 5:12, Hos 5:13, Hos 6:11, Hos 12:2 because: Lev 26:14, Lev 26:15; Jdg 2:17-20; Sa2 12:9, Sa2 12:10; Kg2 22:11-17; Ch2 36:14-17; Neh 1:7, Neh 9:26, Neh 9:29, Neh 9:30; Isa 5:24, Isa 5:25; Jer 8:9; Ezek. 16:1-63, Eze 20:13, Eze 20:16, Eze 20:24; Eze 22:8, Eze 23:11-21; Dan 9:5-12; Th1 4:8 and their: Isa 9:15, Isa 9:16, Isa 28:15, Isa 44:20; Jer 16:19, Jer 16:20, Jer 23:13-15, Jer 23:25-32, Jer 28:15, Jer 28:16; Eze 13:6-16, Eze 13:22, Eze 22:28; Hab 2:18; Rom 1:25 after: Jdg 2:11-17, Jdg 10:6; Ch2 30:7; Jer 8:2, Jer 9:14; Eze 20:13, Eze 20:16, Eze 20:18, Eze 20:24, Eze 20:30; Pe1 1:18 Carl Friedrich Keil and Franz Delitzsch2:4Judah. - Amos 2:4. "Thus saith Jehovah: For three transgressions of Judah, and for four, I shall not reverse it, because they have despised the law of Jehovah, and have not kept His ordinances, and their lies led them astray, after which their fathers walked, Amos 2:5. I send fire into Judah, and it will devour the palaces of Jerusalem." With the announcement that the storm of the wrath of God will also burst upon Judah, Amos prepares the way for passing on to Israel, the principal object of his prophecies. In the case of Judah, he condemns its contempt of the law of its God, and also its idolatry. Toorh is the sum and substance of all the instructions and all the commandments which Jehovah had given to His people as the rule of life. Chuqqı̄m are the separate precepts contained in the thōrâh, including not only the ceremonial commands, but the moral commandments also; for the two clauses are not only parallel, but synonymous. כּזביהם, their lies, are their idols, as we may see from the relative clause, since "walking after" (bâlakh 'achărē) is the standing expression for idolatry. Amos calls the idols lies, not only as res quae fallunt (Ges.), but as fabrications and nonentities ('ĕlı̄hı̄m and hăbhâlı̄m), having no reality in themselves, and therefore quite unable to perform what was expected of them. The "fathers" who walked after these lies were their forefathers generally, since the nation of Israel practised idolatry even in the desert (cf. Amos 5:26), and was more or less addicted to it ever afterwards, with the sole exception of the times of Joshua, Samuel, David, and part of the reign of Solomon, so that even the most godly kings of Judah were unable to eradicate the worship upon the high places. The punishment threatened in consequence, namely, that Jerusalem should be reduced to ashes, was carried out by Nebuchadnezzar. Geneva 15992:4 Thus saith the LORD; For three transgressions of Judah, and for four, (b) I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked:(b) Seeing that the Gentiles who did have as much knowledge were punished in this way, Judah which was so fully instructed by the Lord's will, should not think that they would escape. John Gill2:4 Thus saith the Lord, for three transgressions of Judah,.... With whom Benjamin must be joined; for the two tribes are meant as distinct from the ten tribes, under the name of Israel, following. The prophet proceeds from the Heathens round about to the people of God themselves, for the ill usage of whom chiefly the above nations are threatened with ruin, lest they should promise themselves impunity in sin; though, if they rightly considered things, they could not expect it; since, if the Heathens, ignorant of the will of God, and his law, were punished for their sins, then much more those who knew it, and did it not, Lk 12:47; and he begins with Judah, partly because he was of that tribe, lest he should be charged with flattery and partiality, and partly because of the order of his prophecy, which being chiefly concerned with Israel, it was proper that what he had to say to Judah should be delivered first:and for four, I will not turn away the punishment thereof; the prophet retains the same form as in his prophecies against the Heathen nations; his own people, and God's professing people, being guilty of numerous transgressions, as well as they, and more aggravated than theirs; See Gill on Amos 1:3; because they have despised the law of the Lord; a law so holy, just, and good, and so righteous, as no other nation had; and yet was not only not observed, but contemned: other nations sinned against the light of nature, and are not charged with breaches of the law of God, which was not given them; but these people had it, yet lightly esteemed it; counted it as a strange thing; walked not according to it, but cast it away from them; which was a great affront to the sovereignty of God, and a trampling upon his legislative power and authority: and have not kept his commandments; or "statutes" (p); the ordinances of the ceremonial law, which he appointed them to observe for the honour of his name, as parts of his worship; and to lead them into the designs of his grace and salvation by the Messiah: and their lies caused them to err; either, their idols, as the Vulgate Latin version renders it; which are lying vanities, and deceive, and by which they were made to err from the pure worship of the living and true God to superstition and idolatry; or the words of the false prophets, as Kimchi; the false doctrines their taught, contrary to the word of God, directing them to seek for life by their own works; and promising them peace, when destruction was at hand; and daubing with untempered mortar; and as no lie is of the truth, but against it, so one untruth leads on to another: after the which their fathers have walked; after which lies, idols, and errors, as in Ur of the Chaldees, in Egypt, in the wilderness, and even in later times: this was no excuse to them that they followed the way of their ancestors, but rather an aggravation of their guilt, that they imitated them, took no warning by them; but filled up the measure of their iniquities, and showed themselves to be a seed of evildoers, a generation of wicked men, the sons of rebellious parents. (p) "statuta ejus", Pagninus, Montanus, Mercerus, Junius & Tremellius, Piscator, Cocceius, &c. John Wesley2:4 Lies - Idols. To err - Their idolatry blinded them, partly from the natural tendency of this sin, and partly from the just judgment of God. After which - Idols. Walked - Successively, one generation after another.Robert Jamieson, A. R. Fausset and David Brown2:4 From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.law--the Mosaic code in general. commandments--or statutes, the ceremonies and civil laws. their lies--their lying idols (Ps 40:4; Jer 16:19), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (Rom 1:25-26, Rom 1:28; Th2 2:11-12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [CALVIN]. after . . . which their fathers . . . walked--We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (Mt 23:32; Acts 7:51) [CALVIN]. |
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2:52:5: Առաքեցից հո՛ւր ՚ի վերայ Հրէաստանի՝ եւ կերիցէ՛ զհիմունս Երուսաղեմի[10479]։ [10479] Ոմանք. Հուր ՚ի Հրէաստանի։ Եւ առաքեցից հուր ի վերայ Հրէաստանի, եւ կերիցէ [24]զհիմունս Երուսաղեմի:5 Կրակ պիտի գցեմ Հրէաստանի վրայ,եւ այն պիտի լափի Երուսաղէմի հիմքերը»: 5 Յուդայի վրայ կրակ պիտի ղրկեմ, Որը Երուսաղէմի պալատները պիտի ուտէ»։ 2:5: Առաքեցից հո՛ւր ՚ի վերայ Հրէաստանի՝ եւ կերիցէ՛ զհիմունս Երուսաղեմի[10479]։ [10479] Ոմանք. Հուր ՚ի Հրէաստանի։ 5 Կրակ պիտի գցեմ Հրէաստանի վրայ,եւ այն պիտի լափի Երուսաղէմի հիմքերը»: 5 Յուդայի վրայ կրակ պիտի ղրկեմ, Որը Երուսաղէմի պալատները պիտի ուտէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:52:5 И пошлю огонь на Иуду, и пожрет чертоги Иерусалима. 2:5 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation Ιερουσαλημ ιερουσαλημ Jerusalem 2:5 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem 2:5. et mittam ignem in Iuda et devorabit aedes HierusalemAnd I will send a fire into Juda, and it shall devour the houses of Jerusalem. 2:5. And I will send a fire onto Judah, and it will devour the buildings of Jerusalem. 2:5. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. 2:5. And I will send a fire onto Judah, and it will devour the buildings of Jerusalem. 2:5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem: 2:5 И пошлю огонь на Иуду, и пожрет чертоги Иерусалима. 2:5 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation Ιερουσαλημ ιερουσαλημ Jerusalem 2:5 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem 2:5. et mittam ignem in Iuda et devorabit aedes Hierusalem And I will send a fire into Juda, and it shall devour the houses of Jerusalem. 2:5. And I will send a fire onto Judah, and it will devour the buildings of Jerusalem. 2:5. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem. 2:5. And I will send a fire onto Judah, and it will devour the buildings of Jerusalem. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:5: I will send a fire upon Judah - This fire was the war made upon the Jews by Nebuchadnezzar, which terminated with the sackage and burning of Jerusalem and its palace the temple.Albert Barnes: Notes on the Bible - 18342:5: I will send a fire upon Judah - All know now, how Jerusalem, its temple, and its palaces perished by fire, first by Nebuchadnezzar, then by the Romans. Yet some two centuries passed, before that first destruction came. The ungodly Jews flattered themselves that it would never come. So we know that a "fiery stream" Dan 7:10 will issue and come forth from Him; "a fire" that "consumeth to destruction" Job 31:12, all who, whether or no they are in the body of the Church, are not of the heavenly Jerusalem; dead members in the body which belongs to the Living Head. And it will not the less come, because it is not regarded. Rather, the very condition of all God's judgments is, to be disregarded and to come, and then most to come, when they are most disregarded.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:5: I will: Jer 17:27, Jer 21:10, Jer 37:8-10, Jer 39:8, Jer 52:13; Hos 8:14John Gill2:5 But I will send a fire upon Judah,.... An enemy, Nebuchadnezzar, who should burn, waste, and destroy, all that were in his way:and it shall devour the palaces of Jerusalem; the chief city of Judah, the royal city, where stood the temple, the palace of the most High, and the palaces of the king and his nobles; these were burnt with fire when it was taken by the Chaldean army, about two hundred years after this prophecy, Jer 52:13. Robert Jamieson, A. R. Fausset and David Brown2:5 a fire--Nebuchadnezzar. |
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2:62:6: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Իսրայէլի, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի վաճառեցին զարդա՛րն արծաթոյ, եւ զտնանկն ընդ կօշկաց. Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանցն Իսրայելի, եւ ի վերայ չորիցն` ոչ [25]դարձայց ի նմանէ``, փոխանակ զի վաճառեցին զարդարն արծաթոյ, եւ զտնանկն ընդ կօշկաց:6 Այսպէս է ասում Տէրը.«Իսրայէլի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք արդարին ծախեցին արծաթովեւ տնանկին՝ մի զոյգ կօշիկի դիմաց, 6 Տէրը այսպէս կ’ըսէ.«Իսրայէլի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի անոնք արդարը՝ ստակով Ու տնանկը զոյգ մը կօշիկով ծախեցին։ 2:6: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Իսրայէլի, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի վաճառեցին զարդա՛րն արծաթոյ, եւ զտնանկն ընդ կօշկաց. 6 Այսպէս է ասում Տէրը.«Իսրայէլի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համարես պիտի պատժեմ նրանց,քանի որ նրանք արդարին ծախեցին արծաթովեւ տնանկին՝ մի զոյգ կօշիկի դիմաց, 6 Տէրը այսպէս կ’ըսէ.«Իսրայէլի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի անոնք արդարը՝ ստակով Ու տնանկը զոյգ մը կօշիկով ծախեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:62:6 Так говорит Господь: за три преступления Израиля и за четыре не пощажу его, потому что продают правого за серебро и бедного за пару сандалий. 2:6 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ἀπέδοντο αποδιδωμι render; surrender ἀργυρίου αργυριον silver piece; money δίκαιον δικαιος right; just καὶ και and; even πένητα πενης poor ἕνεκεν ενεκα for the sake of; on account of ὑποδημάτων υποδημα shoe 2:6 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon מִכְרָ֤ם miḵrˈām מכר sell בַּ ba בְּ in † הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver צַדִּ֔יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor בַּ ba בְּ in עֲב֥וּר ʕᵃvˌûr עֲבוּר way נַעֲלָֽיִם׃ naʕᵃlˈāyim נַעַל sandal 2:6. haec dicit Dominus super tribus sceleribus Israhel et super quattuor non convertam eum pro eo quod vendiderit argento iustum et pauperem pro calciamentisThus saith the Lord: For three crimes of Israel, and for four I will not convert him: because he hath sold the just man for silver, and the poor man for a pair of shoes. 2:6. Thus says the Lord: For three wicked deeds of Israel, and for four, I will not convert him, in so far as he has sold the just for silver and the poor for shoes. 2:6. Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 2:6. Thus says the Lord: For three wicked deeds of Israel, and for four, I will not convert him, in so far as he has sold the just for silver and the poor for shoes. 6. Thus saith the LORD: For three transgressions of Israel, yea, for four, I will not turn away the punishment thereof; because they have sold the righteous for silver and the needy for a pair of shoes:
2:6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes: 2:6 Так говорит Господь: за три преступления Израиля и за четыре не пощажу его, потому что продают правого за серебро и бедного за пару сандалий. 2:6 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτόν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what ἀπέδοντο αποδιδωμι render; surrender ἀργυρίου αργυριον silver piece; money δίκαιον δικαιος right; just καὶ και and; even πένητα πενης poor ἕνεκεν ενεκα for the sake of; on account of ὑποδημάτων υποδημα shoe 2:6 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon מִכְרָ֤ם miḵrˈām מכר sell בַּ ba בְּ in † הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver צַדִּ֔יק ṣaddˈîq צַדִּיק just וְ wᵊ וְ and אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor בַּ ba בְּ in עֲב֥וּר ʕᵃvˌûr עֲבוּר way נַעֲלָֽיִם׃ naʕᵃlˈāyim נַעַל sandal 2:6. haec dicit Dominus super tribus sceleribus Israhel et super quattuor non convertam eum pro eo quod vendiderit argento iustum et pauperem pro calciamentis Thus saith the Lord: For three crimes of Israel, and for four I will not convert him: because he hath sold the just man for silver, and the poor man for a pair of shoes. 2:6. Thus says the Lord: For three wicked deeds of Israel, and for four, I will not convert him, in so far as he has sold the just for silver and the poor for shoes. 2:6. Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes; 2:6. Thus says the Lord: For three wicked deeds of Israel, and for four, I will not convert him, in so far as he has sold the just for silver and the poor for shoes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19146. Со ст. 6-го пророк обращается к Израилю, который и является предметом всех дальнейших речей его. Израилю пророк поставляет в вину нарушение прав бедняков, нарушение нравственных законов и осквернение мест общественного богослужения. - Продают правого (zadik) за серебро, и бедного за пару сандалий: пророк говорит о судьях, или вообще о сильных людях, которые из-за корысти нарушали права других (zadik - правый в смысле юридическом) и из-за пары сандалий, из-за ничтожного долга (Лев XXV:39) продавали должника.Adam Clarke: Commentary on the Bible - 18312:6: For three transgressions of Israel, etc. - To be satisfied of the exceeding delinquency of this people, we have only to open the historical and prophetic books in any part; for the whole history of the Israelites is one tissue of transgression against God. Their crimes are enumerated under the following heads: -1. Their judges were mercenary and corrupt. They took bribes to condemn the righteous; and even for articles of clothing, such as a pair of shoes, they condemned the poor man, and delivered him into the hands of his adversary. 2. They were unmerciful to the poor generally. They pant after the dust of the earth on the head of the poor; or, to put it on the head of the poor; or, they bruise the head of the poor against the dust of the earth. Howsoever the clause is understood, it shows them to have been general oppressors of the poor, showing them neither justice nor mercy. 3. They turn aside the way of the meek. They are peculiarly oppressive to the weak and afflicted. 4. They were licentious to the uttermost abomination; for in their idol feasts, where young women prostituted themselves publicly in honor of Astarte, the father and son entered into impure connections with the same female. 5. They were cruel in their oppressions of the poor; for the garments or beds which the poor had pledged they retained contrary to the law, Exodus 22:7-26, which required that such things should be restored before the setting of the sun. 6. They punished the people by unjust and oppressive fines, and served their tables with wine bought by such fines. Or it may be understood of their appropriating to themselves that wine which was allowed to criminals to mitigate their sufferings in the article of death; which was the excess of inhumanity and cruelty. Albert Barnes: Notes on the Bible - 18342:6: For three transgressions of Israel, and for four - In Israel, on whom the divine sentence henceforth rests, the prophet numbers four classes of sins, running into one another, as all sins do, since all grievous sins contain many in one, yet in some degree distinct:(1) Perversion of justice; (2) oppression of the poor; (3) uncleanness; (4) luxury with idolatry. They sold the righteous for silver - It is clear from the opposite statement, "that we may buy the poor for silver and the needy for a pair of shoes," that the prophet is not speaking of judicial iniquity, but of actual buying and selling. The law allowed a Hebrew who was poor to sell himself , and a Hebrew to buy him until the year of release; yet this too with the express reserve, that the purchaser was forbidden to "serve himself with him with the service of a slave, but as a hired servant and a sojourner stroll he be with thee" Lev 25:39-40. The thief who could not repay what he stole, was to "be sold for his theft" Exo 22:2-3. But the law gave no power to sell an insolvent debtor. It grew up in practice. The sons and daughters of the debtor Neh 5:5, or "his wife and children" Mat 18:25, nay even the sons of a deceased debtor Kg2 4:1, were sold. Nehemiah rebuked this sharply. In that case, the hardness was aggravated by the fact that the distress had been fomented by usury. But the aggravation did not constitute the sin. It seems to be this merciless selling by the creditor, with Amos rebukes. The "righteous" is probably one who, without any blame, became insolvent. The "pair of shoes," that is, sandals, express the trivial price, or the luxury for which he was sold. They had him sold "for the sake of a pair of sandals," that is, in order to procure them. Trivial in themselves, as being a mere sole, the sandals of the Hebrew women were, at times, costly and beautiful (Sol 7:1; Ezra 10; Judith 16:9). Such a sale expressed contempt for man, made in the image of God, that he was sold either for some worthless price, or for some needless adornment. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:6: Thus saith: Amos, says Abp. Newcome, first prophesies against the Syrians, Philistines, Tyrians, Edomites, Ammonites, and Moabites, who dwelt in the neighbourhood of the twelve tribes, and had occasionally become their enemies and persecutors. Having thus taught his countrymen that the providence of God extended to other nations, he briefly mentions the idolatrous practices and consequent destruction of Judah, and then passes on to his proper subject, which was to exhort and reprove the kingdom of Israel, and to denounce against it the Divine judgments.For three: Amo 6:3-7; Kg2 17:7-18, Kg2 18:12; Eze 23:5-9; Hos 4:1, Hos 4:2, Hos 4:11-14, Hos 7:7-10, Hos 8:4-6; Hos 13:2, Hos 13:3; Mic 6:10-16 because: Amo 5:11, Amo 5:12, Amo 8:4-6; Isa 5:22, Isa 5:23, Isa 29:21; Joe 3:3, Joe 3:6; Mic 3:2, Mic 3:3 Carl Friedrich Keil and Franz Delitzsch2:6After this introduction, the prophet's address turns to Israel of the ten tribes, and in precisely the same form as in the case of the nations already mentioned, announces the judgment as irrevocable. At the same time, he gives a fuller description of the sins of Israel, condemning first of all the prevailing crimes of injustice and oppression, of shameless immorality and daring contempt of God (Amos 2:6-8); and secondly, its scornful contempt of the benefits conferred by the Lord (Amos 2:9-12), and threatening inevitable trouble in consequence (Amos 2:13-16). Amos 2:6. "Thus saith Jehovah: For three transgressions of Israel, and for four, I shall not reverse it, because they sell the righteous for money, and the poor for a pair of shoes. Amos 2:7. They who pant after dust of the earth upon the head of the poor, and bend the way of the meek: and a man and his father go to the same girl, to desecrate my holy name. Amos 2:8. And they stretch themselves upon pawned clothes by every altar, and they drink the wine of the punished in the house of their God." The prophet condemns four kinds of crimes. The first is unjust treatment, or condemnation of the innocent in their administration of justice. Selling the righteous for silver, i.e., for money, refers to the judges, who were bribed to punish a man as guilty of the crime of which he was accused, when he was really tsaddı̄q, i.e., righteous in a judicial, not in a moral sense, or innocent of any punishable crime. Bakkeseph, for money, i.e., either to obtain money, or for the money which they had already received, viz., from the accuser, for condemning the innocent. בּעבוּר, on account of, is not synonymous with ב pretii; for they did not sell the poor man merely to get a pair of sandals for him, as the worst possible slave was certainly worth much more than this (cf. Ex 21:32); but the poor debtor who could not pay for a pair of shoes, i.e., for the merest trifle, the judge would give up to the creditor for a salve, on the strength of the law in Lev 25:39 (cf. 4Kings 4:1). As a second crime, Amos reproves in v. 7a their thirst for the oppression of the quiet in the land. דּלּים, ταπεινοί, and ענוים, πραεῖς. The address is carried on in participles, in the form of lively appeal, instead of quiet description, as is frequently the case in Amos (cf. Amos 5:7; Amos 6:3., 13, Amos 8:14), and also in other books (cf. Is 40:22, Is 40:26; Ps 19:11). In the present instance, the article before the participle points back to the suffix in מכרם, and the finite verb is not introduced till the second clause. שׁאף, to gasp, to pant, to long eagerly for earth-dust upon the head of the poor, i.e., to long to see the head of the poor covered with earth or dust, or to bring them into such a state of misery, that they scatter dust upon their head (cf. Job 2:12; 2Kings 1:2). The explanation given by Hitzig is too far-fetched and unnatural, viz., that they grudge the man in distress even the handful of dust that he has strewn upon his head, and avariciously long for it themselves. To bend the way of the meek, i.e., to bring them into a trap, or cast them headlong into destruction by impediments and stumblingblocks laid in their path. The way is the way of life, their outward course. The idea that the way refers to the judgment or legal process is too contracted. The third crime is their profanation of the name of God by shameless immorality (Amos 2:7); and the fourth, desecration of the sanctuary by drinking carousals (Amos 2:8). A man and his father, i.e., both son and father, go to the girl, i.e., to the prostitute. The meaning is, to one and the same girl; but 'achath is omitted, to preclude all possible misunderstanding, as though going to different prostitutes was allowed. This sin was tantamount to incest, which, according to the law, was to be punished with death (cf. Lev 18:7, Lev 18:15, and Lev 20:11). Temple girls (qedēshōth) are not to be thought of here. The profanation of the name of God by such conduct as this does not indicate prostitution in the temple itself, such as was required by the licentious worship of Baal and Asherah (Ewald, Maurer, etc.), but consisted in a daring contempt of the commandments of God, as the original passage (Lev 22:32) from which Amos took the words clearly shows (cf. Jer 34:16). By lema‛an, in order that (not "so that"), the profanation of the holy name of God is represented as intentional, to bring out the daring character of the sin, and to show that it did not arise from weakness or ignorance, but was practised with studious contempt of the holy God. Begâdı̄m chăbhulı̄m, pawned clothes, i.e., upper garments, consisting of a large square piece of cloth, which was wrapt all around, and served the poor for a counterpane as well. If a poor man was obliged to pawn his upper garment, it was to be returned to him before night came on (Ex 22:25), and a garment so pawned was not to be slept upon (Deut 24:12-13). But godless usurers kept such pledges, and used them as cloths upon which they stretched their limbs at feasts (yattū, hiphil, to stretch out, sc. the body or its limbs); and this they did by every altar, at sacrificial meals, without standing in awe of God. It is very evident that Amos is speaking of sacrificial feasting, from the reference in the second clause of the verse to the drinking of wine in the house of God. עמוּשׁים, punished in money, i.e., fined. Wine of the punished is wine purchased by the produce of the fines. Here again the emphasis rests upon the fact, that such drinking carousals were held in the house of God. 'Elōhēhem, not their gods (idols), but their God; for Amos had in his mind the sacred places at Bethel and Dan, in which the Israelites worshipped Jehovah as their God under the symbol of an ox (calf). The expression col-mizbēăch (every altar) is not at variance with this; for even if col pointed to a plurality of altars, these altars were still bāmōth, dedicated to Jehovah. If the prophet had also meant to condemn actual idolatry, i.e., the worship of heathen deities, he would have expressed this more clearly; to say nothing of the fact, that in the time of Jeroboam II there was no heathenish idolatry in the kingdom of the ten tribes, or, at any rate, it was not publicly maintained. Geneva 15992:6 Thus saith the LORD; For three transgressions of (c) Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of (d) shoes;(c) If he did not spare Judah unto whom his promises were made, much more he will not spare this degenerate kingdom. (d) They esteemed most vile bribes more than men's lives. John Gill2:6 Thus saith the Lord, for three transgressions of Israel,.... The ten tribes rent from the house of David in the times of Rehoboam, and who departed from the true worship of God, and set up calves at Dan and Bethel:and for four, I will not turn away the punishment thereof; the following part of this prophecy is taken up in pointing at the sins and punishment of Israel; now the prophet is come to the main business he was sent to do: because they sold the righteous for silver; meaning not any particular person, as Joseph sold by his brethren, for in that they were all concerned, Judah as well as the rest; nor Christ, as others (q), sold for thirty pieces of silver; since the persons here charged with it, and the times in which it was done, will not agree with that case; but the sense is, that the judges of Israel were so corrupt, that for a piece of money they would give a cause against a righteous man, and in favour of an unjust man that bribed them: and the poor for a pair of shoes; that is, for a mere trifle they would pervert justice; if two men came before them with a cause, and both poor; yet if one could but give a pair of shoes, or anything he could part with, though he could not give money; so mean and sordid were they, they would take it, and give the cause for him, however unjust it was. (q) Vid. Galatin. Cathol. Ver. Arcan. l. 4. c. 24. John Wesley2:6 Shoes - The smallest bribe, exprest here proverbially.Robert Jamieson, A. R. Fausset and David Brown2:6 Israel--the ten tribes, the main subject of Amos' prophecies.sold the righteous--Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of Deut 16:19. the poor for a pair of shoes--literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe," Amos 8:6; Ezek 13:19; Joel 3:3. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves. |
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2:72:7: որ կոխեն զհող երկրի. եւ կռփէին զգլուխս աղքատաց, եւ զճանապարհս խոնարհաց թիւրէին. եւ հայր եւ որդի առ մի բոզ մտանէին, զի պղծեսցեն զանուն Աստուծոյ իւրեանց[10480]։ [10480] Ոսկան. Եւ կռփեն... թիւրեն... մտանեն։ որ [26]կոխեն զհող երկրի. եւ կռփէին զգլուխս աղքատաց``, եւ զճանապարհս խոնարհաց թիւրեն. եւ հայր եւ որդի առ մի [27]բոզ մտանեն, զի պղծեսցեն զանուն Աստուծոյ իւրեանց:7 նրանց, որ տրորում են երկրի հողը,որ կռփահարում էին աղքատների գլուխները,շեղում խոնարհների ճանապարհը,եւ հայր ու որդի մի բոզի մօտ էին մտնում,որպէսզի պղծեն իրենց Աստծու անունը: 7 Անոնք աղքատներուն գլխուն վրայ եղող երկրի հողին կը ցանկան*,Չքաւորներուն ճամբան կը ծռեն Եւ իմ սուրբ անունս պղծելու համար Տղան ու հայրը միեւնոյն աղջկան կը մտնեն 2:7: որ կոխեն զհող երկրի. եւ կռփէին զգլուխս աղքատաց, եւ զճանապարհս խոնարհաց թիւրէին. եւ հայր եւ որդի առ մի բոզ մտանէին, զի պղծեսցեն զանուն Աստուծոյ իւրեանց[10480]։ [10480] Ոսկան. Եւ կռփեն... թիւրեն... մտանեն։ 7 նրանց, որ տրորում են երկրի հողը,որ կռփահարում էին աղքատների գլուխները,շեղում խոնարհների ճանապարհը,եւ հայր ու որդի մի բոզի մօտ էին մտնում,որպէսզի պղծեն իրենց Աստծու անունը: 7 Անոնք աղքատներուն գլխուն վրայ եղող երկրի հողին կը ցանկան*,Չքաւորներուն ճամբան կը ծռեն Եւ իմ սուրբ անունս պղծելու համար Տղան ու հայրը միեւնոյն աղջկան կը մտնեն zohrab-1805▾ eastern-1994▾ western am▾ |
2:72:7 Жаждут, чтобы прах земной был на голове бедных, и путь кротких извращают; даже отец и сын ходят к одной женщине, чтобы бесславить святое имя Мое. 2:7 τὰ ο the πατοῦντα πατεω trample ἐπὶ επι in; on τὸν ο the χοῦν χους.1 dust τῆς ο the γῆς γη earth; land καὶ και and; even ἐκονδύλιζον κονδυλιζω into; for κεφαλὰς κεφαλη head; top πτωχῶν πτωχος bankrupt; beggarly καὶ και and; even ὁδὸν οδος way; journey ταπεινῶν ταπεινος humble ἐξέκλιναν εκκλινω deviate; avoid καὶ και and; even υἱὸς υιος son καὶ και and; even πατὴρ πατηρ father αὐτοῦ αυτος he; him εἰσεπορεύοντο εισπορευομαι intrude; travel into πρὸς προς to; toward τὴν ο the αὐτὴν αυτος he; him παιδίσκην παιδισκη girl; maid ὅπως οπως that way; how βεβηλώσωσιν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him 2:7 הַ ha הַ the שֹּׁאֲפִ֤ים ššōʔᵃfˈîm שׁאף gasp עַל־ ʕal- עַל upon עֲפַר־ ʕᵃfar- עָפָר dust אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head דַּלִּ֔ים dallˈîm דַּל poor וְ wᵊ וְ and דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way עֲנָוִ֖ים ʕᵃnāwˌîm עָנָו humble יַטּ֑וּ yaṭṭˈû נטה extend וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אָבִ֗יו ʔāvˈiʸw אָב father יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk אֶל־ ʔel- אֶל to הַֽ hˈa הַ the נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of חַלֵּ֖ל ḥallˌēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness 2:7. qui conterunt super pulverem terrae capita pauperum et viam humilium declinant et filius ac pater eius ierunt ad puellam ut violarent nomen sanctum meumThey bruise the heads of the poor upon the dust of the earth, and turn aside the way of the humble: and the son and his father have gone to the same young woman, to profane my holy name. 2:7. They grind the heads of the poor into the dust of the earth, and they divert the way of the humble. And the son, as well as his father, have gone to the same girl, so that they outrage my holy name. 2:7. That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name: 2:7. They grind the heads of the poor into the dust of the earth, and they divert the way of the humble. And the son, as well as his father, have gone to the same girl, so that they outrage my holy name. 7. that pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go unto the maid, to profane my holy name:
2:7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name: 2:7 Жаждут, чтобы прах земной был на голове бедных, и путь кротких извращают; даже отец и сын ходят к одной женщине, чтобы бесславить святое имя Мое. 2:7 τὰ ο the πατοῦντα πατεω trample ἐπὶ επι in; on τὸν ο the χοῦν χους.1 dust τῆς ο the γῆς γη earth; land καὶ και and; even ἐκονδύλιζον κονδυλιζω into; for κεφαλὰς κεφαλη head; top πτωχῶν πτωχος bankrupt; beggarly καὶ και and; even ὁδὸν οδος way; journey ταπεινῶν ταπεινος humble ἐξέκλιναν εκκλινω deviate; avoid καὶ και and; even υἱὸς υιος son καὶ και and; even πατὴρ πατηρ father αὐτοῦ αυτος he; him εἰσεπορεύοντο εισπορευομαι intrude; travel into πρὸς προς to; toward τὴν ο the αὐτὴν αυτος he; him παιδίσκην παιδισκη girl; maid ὅπως οπως that way; how βεβηλώσωσιν βεβηλοω profane τὸ ο the ὄνομα ονομα name; notable τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him 2:7 הַ ha הַ the שֹּׁאֲפִ֤ים ššōʔᵃfˈîm שׁאף gasp עַל־ ʕal- עַל upon עֲפַר־ ʕᵃfar- עָפָר dust אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head דַּלִּ֔ים dallˈîm דַּל poor וְ wᵊ וְ and דֶ֥רֶךְ ḏˌereḵ דֶּרֶךְ way עֲנָוִ֖ים ʕᵃnāwˌîm עָנָו humble יַטּ֑וּ yaṭṭˈû נטה extend וְ wᵊ וְ and אִ֣ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and אָבִ֗יו ʔāvˈiʸw אָב father יֵֽלְכוּ֙ yˈēlᵊḵû הלך walk אֶל־ ʔel- אֶל to הַֽ hˈa הַ the נַּעֲרָ֔ה nnaʕᵃrˈā נַעֲרָה girl לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of חַלֵּ֖ל ḥallˌēl חלל defile אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name קָדְשִֽׁי׃ qoḏšˈî קֹדֶשׁ holiness 2:7. qui conterunt super pulverem terrae capita pauperum et viam humilium declinant et filius ac pater eius ierunt ad puellam ut violarent nomen sanctum meum They bruise the heads of the poor upon the dust of the earth, and turn aside the way of the humble: and the son and his father have gone to the same young woman, to profane my holy name. 2:7. They grind the heads of the poor into the dust of the earth, and they divert the way of the humble. And the son, as well as his father, have gone to the same girl, so that they outrage my holy name. 2:7. That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name: 2:7. They grind the heads of the poor into the dust of the earth, and they divert the way of the humble. And the son, as well as his father, have gone to the same girl, so that they outrage my holy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19147. Жаждут, чтобы прах земной был на голове бедных: пророк выражает мысль о крайнем притеснении бедных, когда все - и правда, и честь, и имущество, - как бы втаптывалось в землю (Юнгеров). В слав. т. по пер LXX начало ст. 7: передается несколько иначе: "ходящих на прасе земнем (согласно с предшеств. "на сапозех"), и бияху пястию во главы убогих". - Путь кротких извращают, т. е. наполняют скорбями и бедствиям жизненный путь беззащитных (= кротких) людей. - Даже отец и сын ходят к одной женщине, чтобы бесславить имя Мое: некоторые комментаторы (Велльг., Новак) полагают, что пророк говорит о блудницах, имевших отношение к культу (гиеродулах). Но образ выражений пророка (ср. Иер XXXIV:6) не дает основания для такого понимания. Пророк, вероятно, говорит о разврате вообще. Евр. hannaarah (к женщине) можно понимать в смысле служанка, рабыня, принадлежащая дому (Гоонакер). Тогда в приведенных словах можно находить продолжение мысли о притеснении сильными слабых.Albert Barnes: Notes on the Bible - 18342:7: That pant after the dust of the earth - Literally, "the panters!" with indignation. Not content with having rent from him the little hereditary property which belonged to each Israelite, these creditors grudged him even the "dust," which, as a mourner, he strewed on his head Job 2:12, since it too was "earth." Covetousness, when it has nothing to feed it, craves for what is absurd or impossible. What was Naboth's vineyard to a king of Israel with his "ivory palace?" What was Mordecai's refusal to bow to one in honor like Haman? What a trivial gain to a millionaire? The sarcasm of the prophet was the more piercing, because it was so true. People covet things in proportion, not to their worth, but to their worthlessness. No one covets what he much needs. Covetousness is the sin, mostly not of those who have not, but of those who have. It grows with its gains, is the less satisfied, the more it has to satisify it, and attests its own unreasonableness, by the uselessness of the things it craves for.And turn aside the way of the meek - So Solomon said, "A wicked" man "taketh a bribe out of the bosom, to pervert the ways of judgment." (Pro 17:23. God had laid down the equality of man, made in His own image, and had forbidden to favor either poor Exo 23:3 or rich Exo 23:6. Amos calls these by different names, which entitled them to human sympathy; "poor, depressed, lowly; poor," in their absolute condition; "depressed," as having been brought low; "lowly," as having the special grace of their state, the wonderful meekness and lowliness off the godly poor. But all these qualities are so many incentives to injury to the ungodly. They hate the godly, as a reproach to them; because "he is clean contrary to their doings, his life is not like other people's; his ways are of another fashion" (Wisdom Amo 2:12, Amo 2:15). Wolves destroy not wolves but sheep. Bad people circumvent not the bad but the good. Besides the easiness of the gain, there is a devilish fascinating pleasure to the bad, to overreach the simple and meek, because they are such. They love also to "turn aside the way of the meek," by , "turning them from what is truly right and good; "or from the truth; or again to thwart them in all their ways and endeavors, by open injustice or by perverting justice. Every act of wrong prepares the way for the crowning act; and so "the turning aside the way of the meek" foreshadowed and prepared for the unjust judgment of Him who was "the Meek and Lowly" One Mat 11:29, the selling the righteous for a trilling sum prepared for the selling "the Holy One and the Just" Act 3:14 for "the thirty pieces of silver." : "Contrariwise, whoso is truly wise, cordially venerates the humble and abject, the poor and simple, and prefers them in his own heart to himself, knowing that God has 'chosen the poor, and the weak things of the world, and things despised, and things which are not' Co1 1:27-28; and that Christ hath likened Himself to such, saying in the Psalm, 'I am poor and sorrowful' Psa 69:29." The same damsel - This is not expressly forbidden by the law, except in the case of marriage, the father being forbidden to marry his son's widow, and the son to take his father's widow to wife Lev 18:8, Lev 18:15. Abominations, unless they had become known to Israel in Egypt, were not expressly forbidden, but were included in the one large prohibition, which, as our Lord explains, forbade every offence, bearing upon it. Israel must have so understood the law, since Amos could upbraid them with this, which is not forbidden by the letter of the law, as a willful insult to the Majesty of God. Rev_erence was due from the son to the father, example from the father to the son. But now the father was an example of evil to the son; and the son sinned in a way which had no temptation except its irRev_erence. People, sated with ordinary sin seek incitement to sin, in its very horrors. Probably this sin was committed in connection with their idol worship (see the note at Hos 4:14). The sin of marrying the father's widow was "fornication not so much as named among the Gentiles" Co1 5:1; it was unknown, as seemingly legalizing what was so unnatural. Oppression of the poor, wronging the righteous, perverting the way of the meek, laid the soul open for any abomination. To profane My Holy Name - that is, as called upon them, as the people of God. God had said, "ye shall keep My commandments and do them (Lev 22:31-32; add Lev 20:3; Lev 18:21; Lev 21:6). "I" am "the Lord, and ye shall not defile My Holy Name. For I will be sanctified among the children of Israel. I am the Lord who sanctifies you." The sins of God's people are a reproach upon Himself. They bring Him, so to say, in contact with sin. They defeat the object of His creation and Rev_elation. He created man in His Image, to bear His likeness, to have one will with Himself. In effect, through sin, He has created rebels, deformed, unlike. So long as He bears with them, it seems as if He were indifferent to them. Those to whom He has not Rev_ealed Himself, must needs think that He takes no account of what He permits unnoticed. Israel, whom God had separated from the pagan, did, by "mingling with the pagan and learning their works" Psa 106:35, all which in them lay, to "profane" His "Holy Name." They acted as if they had no other purpose than to defile it (see the note at Hos 8:4). Had such been their object, they could not have done it more effectually, they could not have done otherwise. In deliberate sin, people act, at last, in defiance of God, in set purpose to dishonor Him. The Name of God has ever since been blasphemed, on account of the sins of the Jews, as though it were impossible that God should have chosen for His own, a people so "laden with iniquities" Isa 1:4. Nathan's words to David, "Thou hast given great occasion to the enemies of the Lord to blaspheme" Sa2 12:14, have been fulfilled until this day. How much more, Christians, who not only are called "the people of God" but bear the name of Christ incorporated in their own. Yet have we not known Muslims flee from our Christian capital, in horror at its sins? "He lives like a Christian," is a proverb of the Polish Jews, drawn from the debased state of morals in Socinian Poland. The religion of Christ has no such enemies as Christians. Dionysius: "As the devout by honoring God, shew that He is Holy, Great, Most High, who is obeyed in holiness, fear and Rev_erence, so the ungodly, by dishonoring God, exhibit God as far as in them lies, as if lie were not holy. For they act so as if evil were well-pleasing to Him, and induce others to dishonor Him. Wherefore the Apostle saith; "the name of God is blasphemed among the Gentiles through you" Rom 2:24; and by Ezekiel the Lord saith oftentimes, "Ye have profaned My Holy Name. And I will sanctify My great Name which wets profaned among the pagan, which ye hare profaned in the midst of them" Eze 36:23. The devout then are said to "magnify," sanctify, "exalt God;" the unrighteous to "profane Eze 13:19, despise, God." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:7: pant: Amo 4:1; Kg1 21:4; Pro 28:21; Mic 2:2, Mic 2:9, Mic 7:2, Mic 7:3; Zep 3:3and turn: Amo 5:12; Isa 10:2 and a: Lev 18:8, Lev 18:15; Eze 22:11; Co1 5:1 maid: or, young woman to profane: Lev 20:3; Sa2 12:14; Eze 36:20; Rom 2:24 Geneva 15992:7 That pant after the (e) dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name:(e) When they have robbed him and thrown him to the ground, they open wide their mouths for his life. John Gill2:7 That pant after the dust of the earth on the head of the poor,.... Either were greedy after money, the dust of the earth, and even that small portion of it the poor were possessed of; they could not be easy that they should enjoy that little of it they did, but were desirous to get it out of their hands by oppression and injustice: or they were eagerly desirous of throwing the poor upon the earth, and trampling upon them, and dragging them through the dust of it, thereby filling their heads and covering their faces with it; and caused them to put their mouths in the dust, and be humble suppliants to them. Some think there is an allusion to an ancient custom, which Joseph ben Gorion (r) speaks of, that a guilty person should stand before the judges, clad in black, and his head covered with dust; and this these judges desired here might be done by the rich, that the poor might be accused by them from whom they expected gifts:and turn aside the way of the meek; decline doing them justice, pervert it, and hinder the course of it, denying it to those who are humble, meek, and modest; or else by one means or another turned them from the good ways in which they were walking, and by degrees at length brought them to such impudence and immodesty as is next expressed, so Aben Ezra: and a man and his father will go in unto the same maid, to profane my holy name; that is, will be guilty of such uncleanness, as not only to have and enjoy the same harlot, but of such incest, as that the son would lie with his father's wife, and the father lie with his son's wife; a sin which was not named among the Gentiles, 1Cor 5:1; and whereby the name of God was blasphemed among them, as if their religion taught them and encouraged them in such filthy actions; see Rom 2:24. (r) Hist. Heb. c. 44. apud Drusium in loc. John Wesley2:7 The people - That make a prey even of the poor afflicted ones, who walk with dust on their heads. Turn aside - Maliciously interpret the actions, words, and designs of the humble and meek. Will go in - These corrupt judges commit also that lewdness which the Heathens abhor.Robert Jamieson, A. R. Fausset and David Brown2:7 pant after . . . dust of . . . earth on . . . head of . . . poor--that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare 2Kings 1:2; Job 2:12; Ezek 27:30).turn aside . . . way of . . . meek--pervert their cause (Amos 5:12; Job 24:4 [GROTIUS]; Is 10:2). a man and his father--a crime "not so much as named among the Gentiles" (1Cor 5:1). When God's people sin in the face of light, they often fall lower than even those who know not God. go in unto the same maid--from Amos 2:8 it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship. to profane my . . . name--Israel in such abominations, as it were, designedly seeks to insult God. |
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2:82:8: Եւ զձորձս իւրեանց առագա՛ստ ձգէին ընդ ինքեանս՝ եւ ընդ սեղանն. եւ գինի զրպարտութեանց ըմպէին ՚ի տա՛ն աստուծոյ իւրեանց[10481]։ [10481] Ոմանք. Առագաստս ձգէին... եւ ընդ սեղանս... ՚ի տան Աստուծոյ իւրեանց։ Եւ զձորձս իւրեանց առագաստ ձգէին ընդ ինքեանս եւ ընդ սեղանն``, եւ գինի զրպարտութեանց ըմպէին ի տան աստուծոյ իւրեանց:8 Նրանք իրենց զգեստները որպէս ծածկոց էին գցում իրենց վրայ եւ զոհասեղանին[66]եւ բռնագրաւուած գինի էին խմում իրենց Աստծու տան մէջ: [66] 66. Եբրայերէնում՝ եւ ամէն սեղանի մօտ ընկողմանում էին գրաւ առնուած հագուստների վրայ: 8 Ու ամէն սեղանի քով Գրաւ առնուած հանդերձներու վրայ կը պառկին Եւ իրենց աստուածներուն տանը մէջ Զրկուածներուն գինին կը խմեն։ 2:8: Եւ զձորձս իւրեանց առագա՛ստ ձգէին ընդ ինքեանս՝ եւ ընդ սեղանն. եւ գինի զրպարտութեանց ըմպէին ՚ի տա՛ն աստուծոյ իւրեանց[10481]։ [10481] Ոմանք. Առագաստս ձգէին... եւ ընդ սեղանս... ՚ի տան Աստուծոյ իւրեանց։ 8 Նրանք իրենց զգեստները որպէս ծածկոց էին գցում իրենց վրայ եւ զոհասեղանին[66]եւ բռնագրաւուած գինի էին խմում իրենց Աստծու տան մէջ: [66] 66. Եբրայերէնում՝ եւ ամէն սեղանի մօտ ընկողմանում էին գրաւ առնուած հագուստների վրայ: 8 Ու ամէն սեղանի քով Գրաւ առնուած հանդերձներու վրայ կը պառկին Եւ իրենց աստուածներուն տանը մէջ Զրկուածներուն գինին կը խմեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:82:8 На одеждах, взятых в залог, возлежат при всяком жертвеннике, и вино, {взыскиваемое} с обвиненных, пьют в доме богов своих. 2:8 καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him δεσμεύοντες δεσμευω bundle up; tether σχοινίοις σχοινιον cord παραπετάσματα παραπετασμα do; make ἐχόμενα εχω have; hold τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even οἶνον οινος wine ἐκ εκ from; out of συκοφαντιῶν συκοφαντια drink ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him 2:8 וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּגָדִ֤ים bᵊḡāḏˈîm בֶּגֶד garment חֲבֻלִים֙ ḥᵃvulîm חבל take a pledge יַטּ֔וּ yaṭṭˈû נטה extend אֵ֖צֶל ʔˌēṣel אֵצֶל side כָּל־ kol- כֹּל whole מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and יֵ֤ין yˈên יַיִן wine עֲנוּשִׁים֙ ʕᵃnûšîm עֲנוּשִׁים fines יִשְׁתּ֔וּ yištˈû שׁתה drink בֵּ֖ית bˌêṯ בַּיִת house אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s) 2:8. et super vestimentis pigneratis accubuerunt iuxta omne altare et vinum damnatorum bibebant in domo Dei suiAnd they sat down upon garments laid to pledge by every altar: and drank the wine of the condemned in the house of their God. 2:8. And they have lain on garments taken in pledge next to every altar. And they drank the wine of the damned in the house of their God. 2:8. And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god. 2:8. And they have lain on garments taken in pledge next to every altar. And they drank the wine of the damned in the house of their God. 8. and they lay themselves down beside every altar upon clothes taken in pledge, and in the house of their God they drink the wine of such as have been fined.
2:8 And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god: 2:8 На одеждах, взятых в залог, возлежат при всяком жертвеннике, и вино, {взыскиваемое} с обвиненных, пьют в доме богов своих. 2:8 καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him δεσμεύοντες δεσμευω bundle up; tether σχοινίοις σχοινιον cord παραπετάσματα παραπετασμα do; make ἐχόμενα εχω have; hold τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even οἶνον οινος wine ἐκ εκ from; out of συκοφαντιῶν συκοφαντια drink ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him 2:8 וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּגָדִ֤ים bᵊḡāḏˈîm בֶּגֶד garment חֲבֻלִים֙ ḥᵃvulîm חבל take a pledge יַטּ֔וּ yaṭṭˈû נטה extend אֵ֖צֶל ʔˌēṣel אֵצֶל side כָּל־ kol- כֹּל whole מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and יֵ֤ין yˈên יַיִן wine עֲנוּשִׁים֙ ʕᵃnûšîm עֲנוּשִׁים fines יִשְׁתּ֔וּ yištˈû שׁתה drink בֵּ֖ית bˌêṯ בַּיִת house אֱלֹהֵיהֶֽם׃ ʔᵉlōhêhˈem אֱלֹהִים god(s) 2:8. et super vestimentis pigneratis accubuerunt iuxta omne altare et vinum damnatorum bibebant in domo Dei sui And they sat down upon garments laid to pledge by every altar: and drank the wine of the condemned in the house of their God. 2:8. And they have lain on garments taken in pledge next to every altar. And they drank the wine of the damned in the house of their God. 2:8. And they lay [themselves] down upon clothes laid to pledge by every altar, and they drink the wine of the condemned [in] the house of their god. 2:8. And they have lain on garments taken in pledge next to every altar. And they drank the wine of the damned in the house of their God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19148. Пророк говорит о поведении вельмож и сильных в доме богослужения. По мнению одних (LXX, блаж. Иероним), пророк под домом Бога их (beith elogeichem) разумеет дом Иеговы, а по мнению других (слав. и рус. перев. ), дом, где, отправляется незаконный культ тельцов, т. е. святилище в Вефиле или Дане (Юнгеров). С последним пониманием нужно согласиться, так как пророк употребляет выражение бога их, показывая этим, что сам он таит иного Бога. Пророк обличает в ст. 8: вельмож израильских за то, что добытым неправдою и насилием они пользовались при религиозных торжествах, именно возлежали на отнятых у бедняков одеждах и пили вино, неправильно взыскиваемое с обвиняемых. У LXX и в нашем слав. т. начало ст. 8: передано свободно: "и ризы своя связующе ужами, завесы творяху держащыяся требища". По объяснению церковных учителей, греч. текст ст. 8-го указывает на совершение разврата в израильских капищах, на то, что из одежд устроили в капищах шатры для разврата.Albert Barnes: Notes on the Bible - 18342:8: They lay themselves down - They condensed sin. By a sort of economy in the toil of sinning, they blended many sins in one; idolatry, sensuality, cruelty, and, in all, the express breach of God's commandments. The "clothes" here are doubtless the same as the "raiment" in the law, the large enfolding cloak, which by day was wrapped over the long loose shirt , the poor man's only dress besides, and by night was his only bedding Exo 22:26-27. God had expressly commanded, "If the man be poor, thou shalt not sleep with his pledge" Deu 24:12-13; in any case "thou shalt deliver him the pledge again, when the sun goeth down, that he may sleep in his own raiment, and bless thee; and it shall be righteousness to thee before the Lord thy God." Here the "garments laid to pledge" are treated as the entire property of the creditors.They "stretch" their listless length along upon them in their idol-feasts "by every altar." Ezekiel speaks of a "stately bed," upon which they "sat, and a table prepared before it" Eze 23:41. Isaiah; "Upon a lofty and high mountain, hast thou set up thy bed; even thither wentest thou up to offer sacrifice; thou hast enlarged thy bed; thou hast loved their bed; thou providedst room" Isa 57:7-8. In luxury and state then, and withal in a shameless publicity, they "lay on the garments" of the despoiled "by every altar." The multiplication of altars Hos 8:11; Hos 10:1; Hos 12:11 was, in itself, sin. By each of these multiplied places of sin they committed fresh sins of luxury and hard-heartedness, (perhaps, from the character of the worship of nature, yet grosser sins,) "and drink the wine of the condemned," or (as the English margin more exactly) "the amerced," those whom, unjustly, persons in any petty judicial authority had "amerced," expending in Rev_elry and debanchery in the idol's temple what they had unjustly extorted from the oppressed. There is no mask too transparent to serve to hide from himself one who does not wish to see himself. Nothing serves so well as religion for that self-deceit, and the less there is of it, or the more one-sided it is, the better it serves. For the narrower it is, the less risk of impinging on the awful reality of God's truth; and half a truth as to God is mostly, a lie which its half-truth makes plausible. So this dreadful assemblage of cruelty, avarice, malice, mockery of justice, unnatural debauchery, hard-heartedness, was doubtless smoothed over to the conscience of the ten tribes by that most hideous ingredient of all, that "the house of their god" was the place of their ill-purchased Rev_elry. People do not serve their idols for nothing; this costly service at Bethel was not for nought. They did all these things; but they did something for "the Deity" or "Nature" or "Ashtoreth;" and so "the Deity" was to be at peace with them. Amos, with wonderful irony, marks the ghastly mixture of sin and worship, "they drank the wine of the amerced" - where? "in the house of their God," condemning in five words their luxury, oppression, perversion of justice, cruelty, profaneness, unreal service and real apostasy. What hard-heartedness to the willfully-forgotten poor is compensated by a little Church-going! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:8: laid: Exo 22:26, Exo 22:27; Deu 24:12-17; Eze 18:7, Eze 18:12by: Amo 6:4; Isa 57:7; Eze 23:41; Co1 8:10, Co1 10:7, Co1 10:21 they drink: Amo 6:6; Jdg 9:27; Hos 4:8 the condemned: or, such as have fined, or, mulcted Geneva 15992:8 And they lay [themselves] down upon clothes laid to pledge (f) by every altar, and they (g) drink the wine of the condemned [in] the house of their god.(f) Thinking that by these ceremonies, that is, by sacrificing, and by being near my altar, they may excuse all of their other wickedness. (g) They rob others and offer it to God, thinking that he will exempt them, when he is made partaker of their iniquity. John Gill2:8 And they laid themselves down upon clothes laid to pledge by every altar,.... That is, the clothes they took in pledge of poor people, which they should have restored before sun setting, Ex 22:26; these they spread by every altar, of which they had many erected to their idols, and on these as on carpets they slept by them, as was usual with the Gentiles; who not only in common used to lie and sleep on garments, or carpets, or skins spread on the floor (s), but upon such in the temples of their idols, in order to obtain good dreams; so in the temple of Amphiaraus in Greece, after purgations and sacrifices to him, and to the gods whose names were engraven on the same altar, they slew a ram, and spread the skin, on which they laid themselves down, and had dreams, the signification and events of which they presently interpreted (t); and Jerom says (u), they used to spread the skins of the sacrifices, and lie upon them, that they might by dreams know things to come, which custom in the temple of Aesculapius continued to his times; and this custom might be imitated by the Jews; and so they are described by such, "who sleep in the temples of idols", in the Vulgate Latin version of Is 65:4; See Gill on Is 65:4; but very false it is what Strabo (w) says, that the Jews were taught this custom by Moses; telling them that such as lived soberly and righteously ought to sleep in the temple, where they might expect good dreams for themselves and others, as good gifts and signs from God, which others might not expect: or else the sense is, they laid themselves down on these clothes, and feasted on them; it being their custom at meals not to sit upright, but to recline on couches; or as the manner of the Turks and other eastern nations to sit on carpets; and it was also the custom of the Heathens to feast in their temples, and by their altars, in honour of their gods. So Herodotus relates (x), that at a festival of June with the Argives, the mother of Cleobis and Biton prayed the goddess, whom they had drawn to the temple, oxen not being ready, that she would give to them what was best for men; after which prayer, it is said, they sacrificed and "feasted"; and the young men falling asleep in the temple, never rose more, but finished this life: the deity judging it better for a man to die than to live; and this custom of feasting in idols' temples obtained, in the times of the apostles, as appears from 1Cor 8:10; and which was now observed by the Israelites, with this aggravation of their sin, that they laid themselves on the garments of the poor they had taken for a pawn, when they were performing their idolatrous rites; which must be very provoking to God:and they drink the wine of the condemned in the house of their god: either wine which used to be given to condemned malefactors to cheer and refresh them; which custom among the Jews was founded on Prov 31:6; See Gill on Prov 31:6; See Gill on Prov 31:7; The manner was to put a grain of frankincense into a cup of wine, which they gave to the malefactor just as he was going to be executed, that his mind might be disturbed and become insensible; and which was usually the free gift of honourable women, out of compassion to the sufferer; and if they did it not, it was provided at the expense of the public (y); but this seems to be done rather to intoxicate and stupefy them, that they might not feel their pain and misery, than to cheer; and is thought to be the potion which was offered to Christ, and he refused, Mk 15:23; but whether such a custom obtained in the times of the prophet is a question; nor does it seem very likely that these men would choose such sort of wine; wherefore rather wine bought with the money they received by the fines and amercements of those they unjustly condemned is intended. The Targum renders it the wine of rapine; and this they were not content to drink only in their own houses, but drank it at their festivals in the temples of their idols, such as were built for the calves of Dan and Bethel, and other idols. (s) Vid. Gloss in Aristophan. Plutum, p. 55. & Nubes, p. 125. (t) Pausanias, Attica, sive l. 1. p. 65. Vid. Alex. ab Alex. Genial. Dier. l. 6. c. 2. (u) Comment. in Isa. lxv. 4. (w) Geograph. l. 16. p. 523. (x) Clio, sive l. 1. c. 31. (y) T. Bab. Sanhedrin, fol. 43. 1. Bemidbar Rabba, sect. 10. fol. 198. 4. Maimon. Hilchot Sanhedrin, c. 13. sect. 2, 3. John Wesley2:8 Lay down - The Jews of old did not sit upright at their meals, but leaned on one side. Upon clothes - Of which the law had expressly said, none should detain them all night, Deut 24:12-13. Every altar - Of their idols. Drink the wine - They offer their drink - offerings in wine, which they bought with the fines laid on the innocent.Robert Jamieson, A. R. Fausset and David Brown2:8 lay themselves . . . upon clothes laid to pledge--the outer garment, which Ex 22:25-27 ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple.by every altar--They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do. drink . . . wine of the condemned--that is, wine bought with the money of those whom they unjustly fined. |
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2:92:9: Բայց ես բարձի՛ զԱմովրհացին յերեսաց նորա. որոյ բարձրութիւն իւր բարձրութիւն մայրի, եւ հզօր էր իբրեւ զկաղնի. եւ բարձի՛ զպտուղ նորա ՚ի վերուստ, եւ զարմատս նորա ՚ի ներքուստ[10482]։ [10482] Ոսկան. ԶԱմուրհացին յերեսաց նոցա։ Ոմանք. Եւ հզօր է իբրեւ զկաղ՛՛։ Բայց ես բարձի զԱմովրհացին յերեսաց նոցա, որոյ բարձրութիւն իւր բարձրութիւն մայրի, եւ հզօր էր իբրեւ զկաղնի. եւ բարձի զպտուղ նորա ի վերուստ եւ զարմատս նորա ի ներքուստ:9 Բայց ես նրանց առաջից վերացրի Ամորհացուն,որի հասակը մայրու բարձրութիւն ունէր,եւ նա հզօր էր կաղնու պէս,վերացրի նրա պտուղները՝ վերեւից,եւ նրա արմատները՝ ներքեւից: 9 «Ես անոնց առջեւէն Ամօրհացին բնաջինջ ըրի, Որուն բարձրութիւնը եղեւիններու բարձրութեանը պէս էր, Անիկա կաղնիներու պէս ամուր էր։Վերէն անոր պտուղը Եւ վարէն անոր արմատները բնաջինջ ըրի։ 2:9: Բայց ես բարձի՛ զԱմովրհացին յերեսաց նորա. որոյ բարձրութիւն իւր բարձրութիւն մայրի, եւ հզօր էր իբրեւ զկաղնի. եւ բարձի՛ զպտուղ նորա ՚ի վերուստ, եւ զարմատս նորա ՚ի ներքուստ[10482]։ [10482] Ոսկան. ԶԱմուրհացին յերեսաց նոցա։ Ոմանք. Եւ հզօր է իբրեւ զկաղ՛՛։ 9 Բայց ես նրանց առաջից վերացրի Ամորհացուն,որի հասակը մայրու բարձրութիւն ունէր,եւ նա հզօր էր կաղնու պէս,վերացրի նրա պտուղները՝ վերեւից,եւ նրա արմատները՝ ներքեւից: 9 «Ես անոնց առջեւէն Ամօրհացին բնաջինջ ըրի, Որուն բարձրութիւնը եղեւիններու բարձրութեանը պէս էր, Անիկա կաղնիներու պէս ամուր էր։Վերէն անոր պտուղը Եւ վարէն անոր արմատները բնաջինջ ըրի։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:92:9 А Я истребил перед лицем их Аморрея, которого высота была как высота кедра и который был крепок как дуб; Я истребил плод его вверху и корни его внизу. 2:9 ἐγὼ εγω I δὲ δε though; while ἐξῆρα εξαιρω lift out / up; remove τὸν ο the Αμορραῖον αμορραιος from; out of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him οὗ ος who; what ἦν ειμι be καθὼς καθως just as / like ὕψος υψος height; on high κέδρου κεδρος the ὕψος υψος height; on high αὐτοῦ αυτος he; him καὶ και and; even ἰσχυρὸς ισχυρος forceful; severe ἦν ειμι be ὡς ως.1 as; how δρῦς δρυς and; even ἐξῆρα εξαιρω lift out / up; remove τὸν ο the καρπὸν καρπος.1 fruit αὐτοῦ αυτος he; him ἐπάνωθεν επανωθεν and; even τὰς ο the ῥίζας ριζα root αὐτοῦ αυτος he; him ὑποκάτωθεν υποκατωθεν from underneath 2:9 וְ wᵊ וְ and אָ֨נֹכִ֜י ʔˌānōḵˈî אָנֹכִי i הִשְׁמַ֤דְתִּי hišmˈaḏtî שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כְּ kᵊ כְּ as גֹ֤בַהּ ḡˈōvah גֹּבַהּ height אֲרָזִים֙ ʔᵃrāzîm אֶרֶז cedar גָּבְהֹ֔ו gāvᵊhˈô גֹּבַהּ height וְ wᵊ וְ and חָסֹ֥ן ḥāsˌōn חָסֹן strong ה֖וּא hˌû הוּא he כָּֽ kˈā כְּ as † הַ the אַלֹּונִ֑ים ʔallônˈîm אַלֹּון big tree וָ wā וְ and אַשְׁמִ֤יד ʔašmˈîḏ שׁמד destroy פִּרְיֹו֙ piryˌô פְּרִי fruit מִ mi מִן from מַּ֔עַל mmˈaʕal מַעַל top וְ wᵊ וְ and שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root מִ mi מִן from תָּֽחַת׃ ttˈāḥaṯ תַּחַת under part 2:9. ego autem exterminavi Amorreum a facie eorum cuius altitudo cedrorum altitudo eius et fortis ipse quasi quercus et contrivi fructum eius desuper et radices eius subterYet I cast out the Amorrhite before their face: whose height was like the height of cedars, and who was strong as an oak: and I destroyed his fruit from above, and his roots beneath. 2:9. Yet I exterminated the Amorites before their face, whose height was like the height of cedars, and whose strength was like the oak. And I crushed his fruit from above and his roots below. 2:9. Yet destroyed I the Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 2:9. Yet I exterminated the Amorites before their face, whose height was like the height of cedars, and whose strength was like the oak. And I crushed his fruit from above and his roots below. 9. Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.
2:9 Yet destroyed I the Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath: 2:9 А Я истребил перед лицем их Аморрея, которого высота была как высота кедра и который был крепок как дуб; Я истребил плод его вверху и корни его внизу. 2:9 ἐγὼ εγω I δὲ δε though; while ἐξῆρα εξαιρω lift out / up; remove τὸν ο the Αμορραῖον αμορραιος from; out of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him οὗ ος who; what ἦν ειμι be καθὼς καθως just as / like ὕψος υψος height; on high κέδρου κεδρος the ὕψος υψος height; on high αὐτοῦ αυτος he; him καὶ και and; even ἰσχυρὸς ισχυρος forceful; severe ἦν ειμι be ὡς ως.1 as; how δρῦς δρυς and; even ἐξῆρα εξαιρω lift out / up; remove τὸν ο the καρπὸν καρπος.1 fruit αὐτοῦ αυτος he; him ἐπάνωθεν επανωθεν and; even τὰς ο the ῥίζας ριζα root αὐτοῦ αυτος he; him ὑποκάτωθεν υποκατωθεν from underneath 2:9 וְ wᵊ וְ and אָ֨נֹכִ֜י ʔˌānōḵˈî אָנֹכִי i הִשְׁמַ֤דְתִּי hišmˈaḏtî שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite מִ mi מִן from פְּנֵיהֶ֔ם ppᵊnêhˈem פָּנֶה face אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כְּ kᵊ כְּ as גֹ֤בַהּ ḡˈōvah גֹּבַהּ height אֲרָזִים֙ ʔᵃrāzîm אֶרֶז cedar גָּבְהֹ֔ו gāvᵊhˈô גֹּבַהּ height וְ wᵊ וְ and חָסֹ֥ן ḥāsˌōn חָסֹן strong ה֖וּא hˌû הוּא he כָּֽ kˈā כְּ as † הַ the אַלֹּונִ֑ים ʔallônˈîm אַלֹּון big tree וָ wā וְ and אַשְׁמִ֤יד ʔašmˈîḏ שׁמד destroy פִּרְיֹו֙ piryˌô פְּרִי fruit מִ mi מִן from מַּ֔עַל mmˈaʕal מַעַל top וְ wᵊ וְ and שָׁרָשָׁ֖יו šorāšˌāʸw שֹׁרֶשׁ root מִ mi מִן from תָּֽחַת׃ ttˈāḥaṯ תַּחַת under part 2:9. ego autem exterminavi Amorreum a facie eorum cuius altitudo cedrorum altitudo eius et fortis ipse quasi quercus et contrivi fructum eius desuper et radices eius subter Yet I cast out the Amorrhite before their face: whose height was like the height of cedars, and who was strong as an oak: and I destroyed his fruit from above, and his roots beneath. 2:9. Yet I exterminated the Amorites before their face, whose height was like the height of cedars, and whose strength was like the oak. And I crushed his fruit from above and his roots below. 2:9. Yet destroyed I the Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 2:9. Yet I exterminated the Amorites before their face, whose height was like the height of cedars, and whose strength was like the oak. And I crushed his fruit from above and his roots below. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19149-10. Пророк вспоминает прежде всего об изведении Израиля из Египта. Под Аморреем пророк разумеет все ханаанские племена (ср. Нав ХXIV:15; Чис XXI:21; Втор II:26).Matthew Henry: Concise Commentary on the Whole Bible - 17069 Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. 10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves. 14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. 16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.Here, I. God puts his people Israel in mind of the great things he has done for them, in putting them into possession of the land of Canaan, the greatest part of which these ten tribes now enjoyed, v. 9, 10. Note, We need often to be reminded of the mercies we have received, which are the heaviest aggravations of the sins we have committed. God gives liberally, and upbraids us not with our meanness and unworthiness, and the disproportion between his gifts and our merits; but he justly upbraids us with our ingratitude, and ill requital of his favours, and tells us what he has done for us, to shame us for not rendering again according to the benefit done to us. "Son, remember; Israel, remember, 1. That God brought thee out of a house of bondage, rescued thee out of the land of Egypt, where thou wouldst otherwise have perished in slavery." 2. That he led thee forty years through a desert land, and fed thee in a wilderness, where thou wouldst otherwise have perished with hunger. Mercies to our ancestors were mercies to us, for, if they had been cut off, we should not have been. 3. That he made room for them in Canaan, by extirpating the natives by a series of wonders little inferior to those by which they were redeemed out of Egypt: I destroyed the Amorite before them, here put for all the devoted nations. Observe the magnificence of the enemies that stood in their way, which is taken notice of, that God may be the more magnified in the subduing of them. They were of great stature (whose height was like the height of the cedars) and the people of Israel were as shrubs to them; and they were also of great strength, not only tall, but well-set: He was strong as the oaks. Their kingdom was eminent among the nations, and over-topped all its neighbours. The supports and defences of it seemed impregnable; it was as fine as the stately cedar; it was as firm as the sturdy oak; yet, when God had a vine to plant there (Ps. lxxx. 8, 9), this Amorite was not only cut down, but plucked up: I destroyed his fruit from above and his roots from beneath, so that the Amorites were no more a nation, nor ever read of any more. Thus highly did God value Israel. He gave men for them and people for their life, Isa. xliii. 4. How ungrateful then were those who put such contempt upon him! 4. That he made them possess the land of the Amorite, not only put it into their hands, so that they became masters of it jure belli--by right of conquest, but gave them a better title to it, so that it became theirs by promise. II. He likewise upbraids them with the spiritual privileges and advantages they enjoyed as a holy nation, v. 11. They had helps for their souls, which taught them how to make good use of their temporal enjoyments and were therefore more valuable. It is true the ten tribes had not God's temple, altar, and priesthood, and it was their own fault that they deserted them, and for that they might justly have been left in utter darkness; but God left not himself without witness, nor them without guides to show them the way. 1. They had prophets that were powerful instructors in piety, divinely inspired, and commissioned to make known the mind of God to them, to show them what is pleasing to God and what displeasing, to reprove them for their faults and warn them of their dangers, to direct them in their difficulties and comfort them in their troubles. God raised them up prophets, animated them for that work and employed them in it. He raised them up of their sons, from among themselves, as Moses and Christ were raised up from among their brethren, Deut. xviii. 15. It was an honour put upon their nation, and upon their families, that they had children of their own to be God's messengers to them, of their own language, not strangers sent from another country, whom they might suspect to be prejudiced against them and their land, but those who, they knew, wished well to them. Note, Faithful ministers are great blessings to any people, and it is God that raises them up to be so, that they may justly be reckoned an honour to the families they are of. 2. They had Nazarites that were bright examples of piety: I raised up of your young men for Nazarites, men that bound themselves by a vow to God and his service, and, in pursuance of that, denied themselves many of the lawful delights of sense, as drinking wine and eating grapes. There were some of their young men that were in their prime for the enjoyment of the pleasures of this life and yet voluntarily abridged themselves of them; these God raised up by the power of his grace, to be monuments of his grace, to his glory, and to be his witnesses against the impieties of that degenerate age. Note, It is as great a blessing to any place to have eminent good Christians in it as to have eminent good ministers in it; for so they have examples to their rules. We must acknowledge that it bodes well to any people when God raises up numbers of hopeful young people among them, when he makes their young men Nazarites, devout, and conscientious, and mortified to the pleasures of sense; and those that are such Nazarites are purer than snow, whiter than milk; they are indeed the polite young men, for their polishing is of sapphires, Lam. iv. 7. Those that have such men, such young men, among them, have therein such an advantage, both for direction and encouragement, to be religious, as they will be called to an account for another day if they do not improve. Israel is here reckoned with, not only for the prophets, but for the Nazarites, raised up among them. Concerning the truth of this, he appeals to themselves: "Is it not even thus, O you children of Israel? Can you deny it? Have not you yourselves been sensible of the advantage you had by the prophets and Nazarites raised up among you?" Note, Sinners' own consciences will be witnesses for God that he has not been wanting to them in the means of grace, so that, if they perish, it is because they have been wanting to themselves in not improving those means. The men of Judah shall themselves judge between God and his vineyard, whether he could have done more for it, Isa. v. 3, 4. III. He charges them with the abuse of the means of grace they enjoyed, and the opposition they gave to God's designs in affording them those means, v. 12. They were so far from walking in the light that they rebelled against it, and did what they could to extinguish it, that it might not shine in their faces, to their conviction. 1. They did what they could to debauch good people, to draw them off from their seriousness in devotion and their strictness in conversation: You gave the Nazarites wine to drink, contrary to their vow, that, having broken it in that instance, they might not pretend to keep it in any other. Some they surprised, or allured into it, and with their much fair speech caused them to yield; others they forced and frightened into it, reproached and threatened them if they were more precise than their neighbours; and, by drawing them in to drink wine, they spoiled them for Nazarites. Note, Satan and his agents are very busy to corrupt the minds of young people that look heavenward; and many that we thought would have been Nazarites they have overcome by giving them wine to drink, by drawing them in to the love of mirth and pleasure, and drinking company. Multitudes of young men that bade fair for eminent professors of religion have erred through wine, and been undone for ever. And how do the factors for hell triumph in the debauching of a Nazarite! 2. They did what they could to silence good ministers, and to stop their mouths: "You commanded the prophets, saying, Prophesy not, and threatened them if they did prophesy (ch. vii. 12), as if God's messengers were bound to observe your orders, and might not deliver their errand unless you gave them leave, and so you not only received the grace of God, in raising up those prophets, in vain, but put the highest affront imaginable upon that God in whose name the prophets spoke." Note, Those have a great deal to answer for that cannot bear faithful preaching, and those much more that suppress it. IV. He complains of the wrong they did him by their sins (v. 13): "I am pressed under you, I am straitened by you, and can no longer bear it, and therefore I will ease myself of my adversaries, Isa. i. 24. I am pressed under you and the load of your sins as a cart is pressed that is full of sheaves, is loaded with corn, in the midst of the joy of harvest, as long as any will lie on." Note, The great God complains of sin, especially the sins of his professing people, as a burden to him. He is grieved with this generation (Ps. xcv. 10), is broken with their whorish heart (Ezek. vi. 9), a consideration which, if it make not the sinner's repentance very deep, will make his ruin very great. The great God that upholds the world, and never complains that his is pressed under the weight of it (he fainteth not, neither is weary), yet complains of the sins of Israel, yea, and of their hypocritical services too, that he is weary of bearing them, Isa. i. 14. No wonder the creature groans being burdened (Rom. viii. 22), when the Creator says, I am pressed under them. V. He threatens them with unavoidable ruin. And so some read, v. 13, "Behold I will press, or straiten, your place, as a cart full of sheaves presses; they shall be loaded with judgments till they shall sink under them, and shall make a noise, as a cart overloaded does." Those that will not submit to the convictions of the word, that will neither be won by that nor by the conversation of those about them, shall be made to sink under the weight of God's judgments. If God load us daily with his benefits, and we, notwithstanding that, load him with our sins, how can we expect any other than that he should load us with his judgments? And it is here threatened in the last three verses that, when God comes forth to contend with this provoking people, they shall not be able to stand before him, to flee from him, nor to make their part good with him; for when God judges he will overcome. Though his patience be tired out, his power is not, and so the sinner shall find, to his cost. When the Assyrian army comes to lay the country waste by sword and captivity none shall escape, but every one shall have his share in the common desolation. 1. It will be in vain to think of fleeing from the enemy that comes armed with a commission to make all desolate: The flight shall perish from the swift; those that have been famed for happy escapes and happy retreats shall now find their arts fail them; they shall have no time to flee, or shall find no way to take, or they shall have no strength or spirit to attempt it; they shall be at their wits' end, and then they are soon at their flight's end. Are they, as Asahel, as swift of foot as a wild roe? (2 Sam. ii. 18), yet, like him, they shall run the faster upon their own destruction: He that is swift of foot shall not deliver himself, v. 15. Or do they say (as those, Isa. xxx. 16), We will flee upon horses, and we will ride upon the swift? Yet they shall be overtaken: Neither shall he that rides the horse deliver himself from his pursuers. A horse is a vain thing for safety. 2. It will be in vain to think of fighting it out. God is at war with them; and are they stronger than he? Is there any military force that can pretend to be a match for Omnipotence? No: The strong shall not strengthen his force. He that has a habit of strength shall not be able to exert it when he has occasion for it. And the mighty, whose should protect and deliver others, shall not be able to deliver himself, to deliver his soul (so the word is), shall not save his life. Let not the strong man then glory in his strength, nor trust in it, but strengthen himself in the Lord his God, for in him is everlasting strength. And, as the bodily strength shall fail, so shall the weapons of war. The armour as well as the arm shall become insufficient: Neither shall he stand that handles the bow, though he stand at a distance, but shall betake himself to flight, and not trust to his own bow to save him. Though the arm be ever so strong, and the armour ever so well fixed, neither will avail when the spirit fails (v. 16): He that is courageous among the mighty, that used to look danger in the face, and not be dismayed at it, shall flee away naked in that day, not only disarmed, having thrown away his weapons both offensive and defensive, but plundered of his treasure, which he thought to carry away with him, and he shall think it as much as he could expect that he has his life for a prey. Thus when God pleases he takes away the heart of the chief of the people of the earth, and causes those who used to boast of their courage, and their daring enterprises in the field, to wander and sneak in a wilderness where there is no way, Job xii. 24. Adam Clarke: Commentary on the Bible - 18312:9: Yet destroyed I the Amorite - Here follow general heads of God's mercies to them, and the great things he had done for them.1. Bringing them out of Egypt. 2. Miraculously sustaining them in the wilderness forty years. 3. Driving out the Canaanites before them, and giving them possession of the promised land. 4. Raising up prophets among them to declare the Divine will. 5. And forming the holy institution of the Nazarites among them, to show the spiritual nature of his holy religion, Amo 2:9-11. Albert Barnes: Notes on the Bible - 18342:9: Yet - (and I) I (Emphatic) destroyed Such were "their" doings; such their worship of "their God." And what had "God" done? what was it, which they thus requited?The Amorite - These, as one of the mightiest of the Canaanite tribes, stand in Moses for all. Moses, in rehearsing to them the goodness of God and their backsliding, reminds them, how he had said, "Ye have come to the mountain of the Amorites, which the Lord your God giveth you" Deu 1:20; and that they, using this same word, said, "Because the Lord hateth us, He hath brought us forth out of the land of Egypt, to give us into the hand of the Amorite to destroy us" Deu 1:27. The aged Joshua, in rehearsing God's great deeds for Israel, places first by itself the destruction of the Amorite before them, with the use of this same idiom , "I brought you into the land of the Amorites which dwelt on the other side of Jordan - and I destroyed them before you." The Amorites were descended from the 4th son of Canaan Gen 10:16. At the invasion of Chedorlaomer, a portion of them dwelt at Hazezon-Tamar or Engedi, half way on the west side of the Dead Sea, and at Hebron near it (Gen 14:7, Gen 14:13; compare Gen 13:18; Ch2 20:2). Their corruption had not yet reached its height, and the return of Israel was delayed to the four hundredth year, "because the iniquity of the Amorite was not yet full" Gen 15:16. When Israel returned, the Amorites, (together with the Hittites and the Jebusites) held the hill country Num 13:29; Deu 1:7, Deu 1:44, Jerusalem, Hebron, Gibeon Sa2 21:2, and, on the skirts of the mountains westward Jarmuth, Lachish, and Eglon Jos 10:3, Jos 10:5. They dwelt on the side of the Jordan westward Jos 5:1, besides the two kingdoms which they had formed east of Jordan, reaching to Mount Hermon Deu 3:8 and Bashan up to the territory of Damascus. Afterward a small remnant remained only in the portion of Dan, and in the outskirts of Judah, from the south of the Dead Sea, Maaleh Akrabbim (Scorpion-pass) and Petra Jdg 1:35-36. Those near Idumea were probably absorbed in Edom; and the remnant in Dan, after becoming tributary to Ephraim Jdg 1:35-36, lost their national existence perhaps among the Philistines, since we have thenceforth only the single notice in the days of Samuel after the defeat of the Philistines, "there was peace between Israel and the Amorites" Sa1 7:14. Whose height was like the height of the cedars - The giant sons of Anak were among the Amorites at "Hebron" Num 13:22 (called for a time Kiriath Arba Jos 14:15; Jos 15:13-14 from their giant father) "Debir, Ahab, and the mountains of Judah and Israel Jos 11:21. The valley of Rephaim" Sa2 5:18, southwest of Jerusalem, connects this giant race with the Amorites, as does the fact that Og, king of the Amorites in Basan, was "of the remnant of the Rephaim" Deu 3:11; Jos 12:4; Jos 13:19. Basan and Argob were, in Moses' time, still called "the land of Rephaim" Deu 3:13. The Rephaim, with the Perizzites, dwelt still in woody mountains near Ephraim; from where, on the complaint that the lot of the sons of Joseph was too narrow, Joshua bade his tribe to expel them Jos 17:15, Jos 17:18. The Rephaim are mentioned between the Perizzites and the Amorites Gen 15:20-21, in God's first promise of the land to Abraham's seed, and perhaps some intermixture of race gave the giant stature to the Amorites. It is clear from Amos that the report of the spies, "all the people that we saw in it were men of stature" Num 13:32, was no exaggeration, nor did Joshua and Caleb deny "this." The name of the Amorite is probably connected with "commanding," describing some quality of their forefather, which descended to his race. Whose height was like the height of cedars - Giant height is sometimes a cause of weakness. Amos, in a degree like Hosea combines distinct images to make up the idea of stateliness and strength. The cedar is the ideal of eastern trees for height Isa 2:13; Eze 17:22; Eze 31:3; Kg1 4:33; Kg2 14:9, stretching forth its arms as for protection , "It groweth to an exceeding height, and with increasing time ever riseth higher." The oak has its Hebrew name from strength. The more majestic the tall strength of the Amorite, the more manifest that Israel "got not the land in possession by their own sword" Psa 44:3, who had counted themselves, in sight of the Amorite, "as grasshoppers" Num 13:33. God, who gave him that strength, took it away, as we say, "root and branch," leaving him no show above, no hope of recovered life below (see Hos 9:16; Job 18:16; Eze 17:9). Having compared each Amorite to a majestic tree, he compares the excision of the whole nation to the cutting down of that one tree , so swift, so entire, so irrecoverable. Yet the destruction of the Amorite, a mercy to Israel in the purpose of God, was a warning to israel when it became as they. God's terrors are mercies to the repentant; God's mercies are terrors to the impenitent. "Ye shall keep My statutes and My judgments and shall not commit any of these abominations," was the tenure upon which they held the Lord's land, "that the land spue not you out also, when ye defile it, as it spued out the nations that were before you" Lev 18:26, Lev 38. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:9: I the: Gen 15:16; Exo 3:8, Exo 34:11; Num 21:24; Deu 2:24-33; Jos 3:10, Jos 24:8-12; Jdg 11:21-23; Neh 9:22-24; Psa 135:10-12, Psa 136:17-22whose: Num 13:28, Num 13:29, Num 13:32, Num 13:33; Deu 1:28, Deu 2:10, Deu 2:11, Deu 3:11, Deu 9:1-3 I destroyed: Jos 11:21, Jos 11:22; Sa2 23:16-22; Job 18:16; Isa 5:24; Mal 4:1 Carl Friedrich Keil and Franz Delitzsch2:9And if this daring contempt of the commandments of God was highly reprehensible even in itself, it became perfectly inexcusable if we bear in mind that Israel was indebted to the Lord its God for its elevation into an independent nation, and also for its sacred calling. For this reason, the prophet reminds the people of the manifestations of grace which it had received from its God (Amos 2:9-11). Amos 2:9. "And yet I destroyed the Amorite before them, whose height was like the height of the cedars, and who was strong as the oaks; and I destroyed his fruit from above, and his roots from beneath. Amos 2:10. And yet I brought you up from the land of Egypt, and led you forty years in the desert, to take possession of the land of the Amorite." The repeated ואנכי is used with peculiar emphasis, and serves to bring out the contrast between the conduct of the Israelites towards the Lord, and the fidelity of the Lord towards Israel. Of the two manifestations of divine grace to which Israel owed its existence as an independent nation, Amos mentions first of all the destruction of the former inhabitants of Canaan (Ex 23:27., Ex 34:11); and secondly, what was earlier in point of time, namely, the deliverance out of Egypt and guidance through the Arabian desert; not because the former act of God was greater than the latter, but in order to place first what the Lord had done for the nation, that he may be able to append to this what He still continues to do (Amos 2:11). The nations destroyed before Israel are called Amorites, from the most powerful of the Canaanitish tribes, as in Gen 15:16; Josh 24:15, etc. To show, however, that Israel was not able to destroy this people by its own strength, but that Jehovah the Almighty God alone could accomplish this, he proceeds to transfer to the whole nation what the Israelitish spies reported as to their size, more especially as to the size of particular giants (Num 13:32-33), and describes the Amorites as giants as lofty as trees and as strong as trees, and, continuing the same figure, depicts their utter destruction or extermination as the destruction of their fruit and of their roots. For this figure of speech, in which the posterity of a nation is regarded as its fruit, and the kernel of the nation out of which it springs as the root, see Ezek 17:9; Hos 9:16; Job 18:16. These two manifestations of divine mercy Moses impressed more than once upon the hearts of the people in his last addresses, to urge them in consequence to hold fast to the divine commandments and to the love of God (cf. Deut 8:2., Deut 9:1-6; Deut 29:1-8). Geneva 15992:9 Yet destroyed I the (h) Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.(h) The destruction of their enemies and his mercy toward them, should have caused their hearts to melt because of love toward him. John Gill2:9 Yet destroyed I the Amorite before them,.... Here the Lord by the prophet reckons up the many favours and blessings he had bestowed upon Israel, which was an aggravation of their sins, and showed them to be guilty of great ingratitude, and a justification of him in his punishment of them he drove out the seven nations of Canaanites from before them, to make way for them, and destroyed them, of which the Amorite was a principal, and is here put for all the rest:whose height was like the height of the cedars; being both tall of stature, and in great honour and dignity with the other nations, and in very opulent and flourishing circumstances: and he was strong as the oaks: not only like the tall cedars of Lebanon for their height and largeness of stature, but like the sturdy oaks for the strength of their bodies, being of the race of the giants, Num 13:28; yet I destroyed his fruit from above, and his roots from beneath; that is, utterly destroyed him, root and branch, so that nothing of him remained; still persisting in the metaphor of a tree. Jarchi interprets it of their superior and inferior princes; but it seems best to understand it of children with their parents, the one being the fruit, the other the root; and, both being destroyed, there must be utter ruin. John Wesley2:9 The Ammorite - The mightiest nation of all the Canaanites. As the oaks - Another proverbial speech denoting their great strength. His fruit - Their children. His roots - The old standards; that present generation.Robert Jamieson, A. R. Fausset and David Brown2:9 Yet--My former benefits to you heighten your ingratitude.the Amorite--the most powerful of all the Canaanite nations, and therefore put for them all (Gen 15:16; Gen 48:22; Deut 1:20; Josh 7:7). height . . . like . . . cedars-- (Num 13:32-33). destroyed his fruit . . . above . . . roots . . . beneath--that is, destroyed him utterly (Job 18:16; Ezek 17:9; Mal 4:1). |
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2:102:10: Եւ ես հանի զձեզ յերկրէն Եգիպտացւոց, եւ շրջեցուցի զձեզ յանապատ ամս քառասուն՝ ժառանգեցուցանել զերկիրն Ամովրհացւոց[10483]։ [10483] Ոմանք. Եւ ես հանի զձեզ յանապատի ամս քա՛՛։ Ուր Ոսկան. Եւ ածի զձեզ յանապատի ամս։ Եւ ես հանի զձեզ յերկրէն Եգիպտացւոց, եւ շրջեցուցի զձեզ յանապատ ամս քառասուն` ժառանգեցուցանել զերկիրն Ամովրհացւոց:10 Ես հանեցի ձեզ Եգիպտացիների երկրիցեւ քառասուն տարի շրջեցրի ձեզ անապատում՝ժառանգել տալու համար ամորհացիների երկիրը: 10 Ես ձեզ Եգիպտոսէն հանեցի, Ձեզ քառասուն տարի անապատին մէջ պտըտցուցի, Որպէս զի Ամօրհացիին երկիրը ժառանգէք։ 2:10: Եւ ես հանի զձեզ յերկրէն Եգիպտացւոց, եւ շրջեցուցի զձեզ յանապատ ամս քառասուն՝ ժառանգեցուցանել զերկիրն Ամովրհացւոց[10483]։ [10483] Ոմանք. Եւ ես հանի զձեզ յանապատի ամս քա՛՛։ Ուր Ոսկան. Եւ ածի զձեզ յանապատի ամս։ 10 Ես հանեցի ձեզ Եգիպտացիների երկրիցեւ քառասուն տարի շրջեցրի ձեզ անապատում՝ժառանգել տալու համար ամորհացիների երկիրը: 10 Ես ձեզ Եգիպտոսէն հանեցի, Ձեզ քառասուն տարի անապատին մէջ պտըտցուցի, Որպէս զի Ամօրհացիին երկիրը ժառանգէք։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:102:10 Вас же Я вывел из земли Египетской и водил вас в пустыне сорок лет, чтобы вам наследовать землю Аморрейскую. 2:10 καὶ και and; even ἐγὼ εγω I ἀνήγαγον αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even περιήγαγον περιαγω head around; go around ὑμᾶς υμας you ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year τοῦ ο the κατακληρονομῆσαι κατακληρονομεω possess; give possession τὴν ο the γῆν γη earth; land τῶν ο the Αμορραίων αμορραιος Amorraios; Amorreos 2:10 וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i הֶעֱלֵ֥יתִי heʕᵉlˌêṯî עלה ascend אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וָ wā וְ and אֹולֵ֨ךְ ʔôlˌēḵ הלך walk אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker] בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year לָ lā לְ to רֶ֖שֶׁת rˌešeṯ ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth הָ hā הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite 2:10. ego sum qui ascendere vos feci de terra Aegypti et eduxi vos in deserto quadraginta annis ut possideretis terram AmorreiIt is I that brought you up out of the land of Egypt, and I led you forty years through the wilderness, that you might possess the land of the Amorrhite. 2:10. It is I who caused you to ascend from the land of Egypt, and I led you in the wilderness for forty years, so that you might possess the land of the Amorite. 2:10. Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 2:10. It is I who caused you to ascend from the land of Egypt, and I led you in the wilderness for forty years, so that you might possess the land of the Amorite. 10. Also I brought you up out of the land of Egypt, and led you forty years in the wilderness, to possess the land of the Amorite.
2:10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite: 2:10 Вас же Я вывел из земли Египетской и водил вас в пустыне сорок лет, чтобы вам наследовать землю Аморрейскую. 2:10 καὶ και and; even ἐγὼ εγω I ἀνήγαγον αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even περιήγαγον περιαγω head around; go around ὑμᾶς υμας you ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year τοῦ ο the κατακληρονομῆσαι κατακληρονομεω possess; give possession τὴν ο the γῆν γη earth; land τῶν ο the Αμορραίων αμορραιος Amorraios; Amorreos 2:10 וְ wᵊ וְ and אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i הֶעֱלֵ֥יתִי heʕᵉlˌêṯî עלה ascend אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וָ wā וְ and אֹולֵ֨ךְ ʔôlˌēḵ הלך walk אֶתְכֶ֤ם ʔeṯᵊḵˈem אֵת [object marker] בַּ ba בְּ in † הַ the מִּדְבָּר֙ mmiḏbˌār מִדְבָּר desert אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֔ה šānˈā שָׁנָה year לָ lā לְ to רֶ֖שֶׁת rˌešeṯ ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth הָ hā הַ the אֱמֹרִֽי׃ ʔᵉmōrˈî אֱמֹרִי Amorite 2:10. ego sum qui ascendere vos feci de terra Aegypti et eduxi vos in deserto quadraginta annis ut possideretis terram Amorrei It is I that brought you up out of the land of Egypt, and I led you forty years through the wilderness, that you might possess the land of the Amorrhite. 2:10. It is I who caused you to ascend from the land of Egypt, and I led you in the wilderness for forty years, so that you might possess the land of the Amorite. 2:10. Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. 2:10. It is I who caused you to ascend from the land of Egypt, and I led you in the wilderness for forty years, so that you might possess the land of the Amorite. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 18342:10: Also I - (Literally, "And I," I, emphatic; thus and thus did ye to Me; and thus and thus, with all the mercy from the first, did I to you,) I brought you up from the land of Egypt It is this language in which God, in the law, reminded them of that great benefit, as a motive to obedience; "I brought thee forth out of the land of Egypt, out of the house of bondage" Exo 20:2; Deu 5:6; Deu 6:12; only there, since God has not as yet "brought them up" into the land which He promised them, but they were yet in the wilderness, He says, "brought them forth;" here, "brought them up," as to a place of dignity, His own land.And led you forty years through the wilderness - These are the very words of the law (Deu 29:4, (5 English), and reminded them of so many benefits during the course of those "forty years," which the law rehearsed; the daily supply of manna, the water from the rock, the deliverance from the serpents and other perils, the manifold forgivenesses. To be "led forty years through the wilderness," alone, had been no kindness, but a punishment. It was a blending of both. The abiding in the wilderness was punishment or austere mercy, keeping them back from the land which they had shown themselves unqualified to enter: God's "leading" them was, His condescending mercy. The words, taken from the law, must have re-awakened in the souls of Israelites the memory of mercies which they did not mention, how that same book relates "He found him in a desert land, and in the waste howling wilderness; He led him about; He instructed him; He kept him as the apple of His eye. The Lord alone did lead him" Deu 32:10, Deu 32:12. In the wilderness, where thou hast seen how that the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went until ye came to this place" Deu 1:31; or that minute tender care, mentioned in the same place (Deu 29:4, (5, English)), "your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot." But unless Israel had known the law well, the words would only have been very distantly suggestive of mercy, that it must have been well with them even in the wilderness, since God "led them." They had then the law in their memories, in Israel also , but distorted it or neglected it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:10: I brought: Exo 12:51; Neh 9:8-12; Psa 105:42, Psa 105:43, Psa 136:10, Psa 136:11; Jer 32:20, Jer 32:21; Eze 20:10; Mic 6:4and led: Num 14:34; Deu 2:7, Deu 8:2-4; Neh 9:21; Psa 95:10; Act 7:42, Act 13:18 to possess: Num 14:31-35; Deu 1:20, Deu 1:21, Deu 1:39 John Gill2:10 Also I brought you up from the land of Egypt,.... Where they were bond slaves, and in great affliction and distress, and unable to help themselves; but the Lord wrought deliverance for them, and brought them out of this house of bondage with a high hand and a mighty arm:and led you forty years through the wilderness: going before them in a pillar of cloud by day, and in a pillar of fire by night; providing them with all things necessary, with food and raiment, and protecting them from all their enemies: to possess the land of the Amorite; the whole land of Canaan, so called from a principal nation of it. Robert Jamieson, A. R. Fausset and David Brown2:10 brought you up from . . . Egypt--"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.to possess the land of the Amorite--The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in Amos 2:9, stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan. |
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2:112:11: Եւ առի՛ յորդւոց ձերոց ՚ի մարգարէս, եւ յերիտասարդաց ձերոց յուխտաւորս. միթէ ո՞չ իցեն այդ որդի՛ք Իսրայէլի՝ ասէ Տէր[10484]։ [10484] Ոմանք. Միթէ ո՞չ իցէ այդ որ՛՛։ Ուր Ոսկան. Ոչ իցէ այդպէս որ՛՛։ Եւ առի յորդւոց ձերոց ի մարգարէս, եւ յերիտասարդաց ձերոց յուխտաւորս. միթէ ո՞չ իցէ այդպէս, որդիք Իսրայելի, ասէ Տէր:11 Ես մարգարէներ վերցրի ձեր որդիներիցեւ ուխտաւորներ՝ ձեր երիտասարդներից: Մի՞թէ դա այդպէս չի եղել, Իսրայէլի՛ որդիներ», - ասում է Տէրը: - 11 Ձեր տղաքներէն՝ մարգարէներ Եւ ձեր երիտասարդներէն ուխտաւորներ հանեցի։Հիմա այսպէս չէ՞, ո՛վ Իսրայէլի որդիներ», կ’ըսէ Տէրը։ 2:11: Եւ առի՛ յորդւոց ձերոց ՚ի մարգարէս, եւ յերիտասարդաց ձերոց յուխտաւորս. միթէ ո՞չ իցեն այդ որդի՛ք Իսրայէլի՝ ասէ Տէր[10484]։ [10484] Ոմանք. Միթէ ո՞չ իցէ այդ որ՛՛։ Ուր Ոսկան. Ոչ իցէ այդպէս որ՛՛։ 11 Ես մարգարէներ վերցրի ձեր որդիներիցեւ ուխտաւորներ՝ ձեր երիտասարդներից: Մի՞թէ դա այդպէս չի եղել, Իսրայէլի՛ որդիներ», - ասում է Տէրը: - 11 Ձեր տղաքներէն՝ մարգարէներ Եւ ձեր երիտասարդներէն ուխտաւորներ հանեցի։Հիմա այսպէս չէ՞, ո՛վ Իսրայէլի որդիներ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:112:11 Из сыновей ваших Я избирал в пророки и из юношей ваших в назореи; не так ли это, сыны Израиля? говорит Господь. 2:11 καὶ και and; even ἔλαβον λαμβανω take; get ἐκ εκ from; out of τῶν ο the υἱῶν υιος son ὑμῶν υμων your εἰς εις into; for προφήτας προφητης prophet καὶ και and; even ἐκ εκ from; out of τῶν ο the νεανίσκων νεανισκος young man ὑμῶν υμων your εἰς εις into; for ἁγιασμόν αγιασμος hallowing μὴ μη not οὐκ ου not ἔστιν ειμι be ταῦτα ουτος this; he υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master 2:11 וָ wā וְ and אָקִ֤ים ʔāqˈîm קום arise מִ mi מִן from בְּנֵיכֶם֙ bbᵊnêḵˌem בֵּן son לִ li לְ to נְבִיאִ֔ים nᵊvîʔˈîm נָבִיא prophet וּ û וְ and מִ mi מִן from בַּחוּרֵיכֶ֖ם bbaḥûrêḵˌem בָּחוּר young man לִ li לְ to נְזִרִ֑ים nᵊzirˈîm נָזִיר singled out הַ ha הֲ [interrogative] אַ֥ף ʔˌaf אַף even אֵֽין־ ʔˈên- אַיִן [NEG] זֹ֛את zˈōṯ זֹאת this בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:11. et suscitavi de filiis vestris in prophetas et de iuvenibus vestris nazarenos numquid non ita est filii Israhel dicit DominusAnd I raised up of your sons for prophets, and of your young men for Nazarites. Is it not so, O ye children of Israel, saith the Lord? 2:11. And I stirred up prophets from your sons, and Nazirites from your young men. Is it not so, sons of Israel, says the Lord? 2:11. And I raised up of your sons for prophets, and of your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD. 2:11. And I stirred up prophets from your sons, and Nazirites from your young men. Is it not so, sons of Israel, says the Lord? 11. And I raised up of your sons for prophets, and of your young men for Nazirites. Is it not even thus, O ye children of Israel? saith the LORD.
2:11 And I raised up of your sons for prophets, and of your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD: 2:11 Из сыновей ваших Я избирал в пророки и из юношей ваших в назореи; не так ли это, сыны Израиля? говорит Господь. 2:11 καὶ και and; even ἔλαβον λαμβανω take; get ἐκ εκ from; out of τῶν ο the υἱῶν υιος son ὑμῶν υμων your εἰς εις into; for προφήτας προφητης prophet καὶ και and; even ἐκ εκ from; out of τῶν ο the νεανίσκων νεανισκος young man ὑμῶν υμων your εἰς εις into; for ἁγιασμόν αγιασμος hallowing μὴ μη not οὐκ ου not ἔστιν ειμι be ταῦτα ουτος this; he υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master 2:11 וָ wā וְ and אָקִ֤ים ʔāqˈîm קום arise מִ mi מִן from בְּנֵיכֶם֙ bbᵊnêḵˌem בֵּן son לִ li לְ to נְבִיאִ֔ים nᵊvîʔˈîm נָבִיא prophet וּ û וְ and מִ mi מִן from בַּחוּרֵיכֶ֖ם bbaḥûrêḵˌem בָּחוּר young man לִ li לְ to נְזִרִ֑ים nᵊzirˈîm נָזִיר singled out הַ ha הֲ [interrogative] אַ֥ף ʔˌaf אַף even אֵֽין־ ʔˈên- אַיִן [NEG] זֹ֛את zˈōṯ זֹאת this בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 2:11. et suscitavi de filiis vestris in prophetas et de iuvenibus vestris nazarenos numquid non ita est filii Israhel dicit Dominus And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not so, O ye children of Israel, saith the Lord? 2:11. And I stirred up prophets from your sons, and Nazirites from your young men. Is it not so, sons of Israel, says the Lord? 2:11. And I raised up of your sons for prophets, and of your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD. 2:11. And I stirred up prophets from your sons, and Nazirites from your young men. Is it not so, sons of Israel, says the Lord? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191411. Пророк указывает на преимущества, которыми отличался Израильский народ от других: пророчество и назорейство (слав. "во освящение").Albert Barnes: Notes on the Bible - 18342:11: And I raised up of your sons for prophets - Amos turns from outward mercies to inward, front past to present, from miracles of power to miracles of grace. God's past mercies live on in those of today; the mercies of today are the assurance to us that we have a share in the past; His miracles of grace are a token that the miracles of His power are not our condemnation. God had, from the time of Moses, "raised up" prophets. Eldad and Medad Num 11:26-29 were images Of those, whom God would raise up beyond the bounds of His promise. Samuel was an Ephrathite Sa1 1:1; Ahijah the Shilonite, that is, of Shiloh in Ephraim, lived on to old age in the kingdom of the ten tribes after their schism, the witness against the apostasy of Jeroboam Kg1 14:7-14; Kg1 15:29, yet acknowledged by the king whose rise and of the destruction of whose house he prophesied Kg1 14:2, Kg1 14:4.Jehu, son of Hanani, was the prophet of both kingdoms Kg1 16:1, Kg1 16:7, Kg1 16:12; Ch2 19:2; Ch2 20:34; Micaiah, son of Imlah, was well known to Ahab, as "prophesying evil concerning him" Kg1 22:8, Kg1 22:18 continually; unknown to Jehoshaphat Kg1 22:7. That wondrous pair, marvelous for superhuman sanctity and power among the marvelous miracles of God, Elijalh and Elisha, were both "sons" of Israel, whom God "raised up; Elijjah the Tishbite" Kg1 17:1, born doubtless at Thisbe, a village of Naphthali , and one of the sojourners in Gilead; Elisha of Abelmeholah Kg1 19:16, on the west side of the valley of the Jordan . And even now He had raised up to them of their own "sons," Hosea and Jonah. Their presence was the presence of God among them, who, out of the ordinary way of His Providence, "raised" them "up" and filled them with His Spirit; and where the presence of God is, if there is fear, yet there is also hope. And of your young men for Nazarites - The Nazarite was a fruit of the grace of God in its moral and religions workings, superhuman in holiness and self-denial, as the prophets were of that same grace, conferring superhuman wisdom and knowledge also. Of both, God says, "I raised up," teaching that both alike, holiness of life and superhman wisdom, were His own special gift to each individual, His own creation. God survived His people, called, and "raised up," by His grace, out of the crowd, those souls which responded to His call. The life of the Nazarites was a continual protest against the self-indulgence and worldliness of the people. It was a life above nature. Unless any prophet like Samuel Sa1 1:11, was also a Nazarite, they had no special office except to live that life. Their life taught. Nay, it taught in one way the more, because they had no special gifts of wisdom or knowledge, nothing to distinguish them from ordinary people, except extraordinary grace. They were an evidence, what all might do and be, if they used the grace of God. The power of the grace of God shows itself the more wondrously in these who have nought beside. The essence of the Nazarite life, as expressed by its name, was "separation," separation from things of the world, with a view to God. The separation was not, necessarily, for more than a limited time. In such case, it answered to the strictness of the Christian Lent. It was a considerable discipline for a time. In those simpler days, when luxury had not been so busy , the absolute prohibition of anything fermented Num 6:3-4, whether from the grape or any other substance or vinegar made of either, or any liquor or refreshing food or drink, made in any way from the grape, fresh or dry, its husks or its kernels, while it cut off every evasion, involved the giving up not only every drink, in any way exciting or stimulating, but very much also, which was refreshing. Water, which in the east has seldom the freshness of ours, was their only drink. This, which to individuals may be an easy rule, would not be so in the main. Those only think an undeviating rule slight, who have never tried one, nor set themselves on system to conquer self-will. Such a rule would not be acted upon, except for God. The long never-shorn hair was probably intended to involve the neglect of personal appearance. Yet this was the body only of the vow; its soul was the dedication to God. The Nazarite not only "separated himself from" Num 6:3 those earthly things; he "separated himself to" the Lord Num 6:2, Num 6:5-6 : he "consecrated to the Lord the days of his separation Num 6:12 : all the days of his separation he was holy to the Lord Num 6:8 : the separation of his God was upon his head." Num 6:7. The vow was a great and singular thing. "When man or woman shall vow a special vow of a Nazarite" Num 6:2. The ritual of the Nazarite likened him to the priest. Giving him no priestly office, it yet even intensified some of the rules of the priesthood. The priest was to abstain from wine and strong drink, only "when" he "went into the tabernacle of the congregations," that he might "put difference between holy and unholy, and teach Israel the statutes" of the Lord Lev 10:9-11 : the Nazarite, so long as he remained such. The priest might defile himself for certain very near dead Lev 21:1-3; the high priest alone and the Nazarite, "neither for father nor mother" Lev 21:11-12; Num 6:7 : and that for the kindred reason; the high priest, "because the crown of the anointing oil of his God" was "upon him;" the Nazarite, "because the consecration of his God was upon his head!" His consecrated hair was called by the self-same name Num 6:19 as the mitre of the priest. It appears to have been woven into "seven locks" Jdg 16:13, itself a number of consecration. If his consecration came to an end, that hair was mingled with the sacrifice Num 6:18, and on "his" hands alone, besides the priest's at his consecration, was part of the offering laid Num 6:19. All Israel was, in God's purpose, "a kingdom of priests" Exo 19:6; and, among them, the Nazarite was brought yet nearer, not to the priest's office, but to his character. This must have diffused itself indefinitely through the outward and inward life. Further strictness probably lay in the spirit of the vow. The outward appearance of the Nazarites appears to have been changed by their abstemiousness. "Her Nazarites were purer than snow; they were whiter than milk" Lam 4:7. Their countenance had that transparent purity, which sometimes results from a pure abstemious life; as Athanasius is said to have been "bloodless." John the Immerser, the counterpart of Elijah, ate only of the food of the wilderness, "locusts and wild honey;" his clothing was the hair cloth Luk 1:15; Luk 7:33; Mat 3:4. Of James the Just it is related with reference to the Nazarite vow ; "He was holy from his mother's womb; wine and strong drink he drank not, nor ate any living thing; the razor came not up upon his head; he anointed him not with oil, and he used not a bath." Nazarites there had been in the most disorganized times of Israel. The histories of Samson and Samuel stand over against one another, as Nazarites who, the one forfeited, the other persevered in, his vocation. Elijah's ascetic character is as if he had been one of them, or deepened the lines of their rule. Ahaziah's ungodly messengers described him contemptously as "a man, lord of hair," as though he had nothing but his prophet's broad mantle of hair, and "the leather girdle about his loins" . The Rechabites, although Kenites by origin Ch1 2:55, had been enrolled in the people of God, and had received a rule from their father, uniting with the abstinence of the Nazarites, a mode of life which kept them aloof from the corruptions of cities Jer 35:7, Jer 35:9. The rules of their Nomadic life were consecrated to God, for He says, "There shall not be cut off from Jonadub, the son of Rechab, a man standing before Me for ever" Jer 35:19, that is, as the servant of God. God uses as to them the term which marks the service of the Levites Deu 10:8, priests Jdg 20:28, and prophets Kg1 17:1. Jonadab, the author of their rule, was plainly an ascetic, through whose presence Jehu hoped to cast a religious character over his ambitious execution of God's command . But the value which the artful, though impetuous Kg2 9:20, bloodstained, captain attached to the presence of the ascetic shows the weight which they had with the people. Strange sight it must have been, the energetic warrior in his coat of mail, and the ascetic, as energetic, in his hair-cloth. Deeper far the cotrast within. But the more marvelous the contrast, the more it attests the influence which the unworldly ascetic had over the world. Like the garb of the prophets, their appearance was a standing rebuke to a life of sense. Like the patriarchs, it professed that they were "strangers and pilgrims upon the earth." They who sought nothing of the world or of time, were a witness to the belief in their eternal home. The Nazarites must now have been a numerous body, since Amos speaks of them, as a known class, like the prophets, of whose numbers we hear incidentally . Yet the memory of these, who, amid the general corruption, were, each in his own sphere, centers of pure faith and life, is embalmed in these few words only. So little reason is there to think that God's commands were neglected by all, because their observance is not related. Amos appeals publicly to the people that the fact was so, that God had raised up Nazarites as well as prophets among them. He had His "little flock" Luk 12:32, His "seven thousand" Kg1 19:18, who escaped the eye even of Elijah. The gift of the Nazarites was a special favor to Israel, as a memorial what the grace of God could do for man, what man could do, with the grace of God. His "raising up Nazarites, out of their young men," men in their first bloom of unmarried , virgin (Deu 32:25; Ch2 36:17; Jer 51:22; and in the plur. Psa 78:63; Psa 148:12; Isa 23:4;. Jer 31:13; Lam 1:18; Lam 2:21; Zac 9:17; and by Amos himself, Amo 8:13), life their picked "very chosen men," such as furnished the prime of their warriors , stengthened that teaching. Even now, one devoted to God in his youth is a witness for God, leaven of the world around him. But the Nazarite had also to bear an outward mark for good, to be singular. His appearance bespoke that he had chosen God. His vow was not only a living up to the law; it lay beyond the law, the free-will offering of those whom God called. At an age, when so many do things unlawful, to gratitfy passion, these abstained even from things lawful. "Canst thou not do what these youths and these maidens can? or can they either in themselves, and not rather in the Lord their God?" was Augustine's upbraiding of himself , on the eve of his conversion, in thought of those who were living a devoted virgin life. Is it not even thus? - It were enough that God, the Truth, said it. But He condemns not, without giving space for excuse or defense. So he describes the Day of Judgment Mat 25:24-30, Mat 25:41-45; Mat 22:11. "The books were opened - and the dead were judged out of those things which were written in the books, according to their works" Rev 20:12. Now, in the time of grace, the question asks, what, written under the picture of Christ crucified, once converted a sinner; "This have I done for thee: What doest thou for Me?" What did they? What had they done? What would they do? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:11: I raised: Sa1 3:20, Sa1 19:20; Kg1 17:1, Kg1 18:4, Kg1 19:16, Kg1 20:13, Kg1 20:35, Kg1 20:41, Kg1 22:8; Kg2 2:2-5; Kg2 6:1, Kg2 17:13; Ch2 36:15; Pe2 1:20, Pe2 1:21and: Amo 7:12, Amo 7:13; Isa 30:10, Isa 30:11; Jer 11:21, Jer 26:11; Mic 2:6; Mat 21:34-38; Act 4:18, Act 5:28, Act 7:51; Th1 2:15, Th1 2:16 Nazarites: Num 6:2; Jdg 13:4-7; Lam 4:7; Luk 1:3-17 Is it: Isa 5:3, Isa 5:4; Jer 2:5, Jer 2:31; Mic 6:3, Mic 6:4 Carl Friedrich Keil and Franz Delitzsch2:11But Jehovah had not only put Israel into possession of Canaan; He had also continually manifested Himself to it as the founder and promoter of its spiritual prosperity. Amos 2:11. "And I raised up some of your sons as prophets, and some of your young men as dedicated ones (Naziraeans). Ah, is it not so, ye sons of Israel? is the saying of Jehovah. Amos 2:12. But ye made the dedicated drink wine, and ye commanded the prophets, saying, Ye shall not prophesy." The institution of prophecy and the law of the Nazarite were gifts of grace, in which Israel had an advantage over every other nation, and by which it was distinguished above the heathen as the nation of God and the medium of salvation. Amos simply reminds the people of these, and not of earthly blessings, which the heathen also enjoyed, since the former alone were real pledges of the covenant of grace made by Jehovah with Israel; and it was in the contempt and abuse of these gifts of grace that the ingratitude of the nation was displayed in the most glaring light. The Nazarites are placed by the side of the prophets, who proclaimed to the nation the counsel and will of the Lord, because, although as a rule the condition of a Nazarite was merely the consequence of his own free will and the fulfilment of a particular vow, it was nevertheless so far a gift of grace from the Lord, that the resolution to perform such a vow proceeded from the inward impulse of the Spirit of God, and the performance itself was rendered possible through the power of this Spirit alone. (For a general discussion of the law of the Nazarite, see the commentary on Num 6:2-12, and my biblical Antiquities, 67.) The raising up of Nazarites was not only intended to set before the eyes of the people the object of their divine calling, or their appointment to be a holy nation of God, but also to show them how the Lord bestowed the power to carry out this object. But instead of suffering themselves to be spurred on by these types to strive earnestly after sanctification of life, they tempted the Nazarites to break their vow by drinking wine, from which they were commanded to abstain, as being irreconcilable with the seriousness of their sanctification (see my Bibl. Ant. 67); and the prophets they prohibited from prophesying, because the word of God was burdensome to them (cf. Amos 7:10.; Mic 2:6). Geneva 15992:11 And I raised up of your sons for prophets, and of (i) your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD.(i) You condemned my benefits, and abused my graces, and craftily went about to stop the mouths of my Prophets. John Gill2:11 And I raised up of your sons for prophets,.... Such as Moses, Joshua, and the seventy elders, and others; not only to foretell things to come, but to teach and instruct the people in the doctrines and duties of religion, and to warn them of their sins, and the danger of them:and of your young men for Nazarites: as Samson, Samuel, and others; whose vow not only obliged them from shaving their hair, but to abstain from drinking wine, and eating grapes, which the youthful age is inclined unto; but such grace was given them, as enabled them to deny themselves sensual gratifications, and to be examples of piety and constant attendance on the service of God, and instructing the people. The Targum is, "of your young men for teachers;'' these were the spiritual mercies, as the former were the temporal ones, the Lord bestowed on these people, for the truth of which he appeals to them: is it not even thus, O ye children of Israel, saith the Lord? can ye deny it? the thing was too notorious to be contradicted. John Wesley2:11 Nazarites - Persons who bound themselves to a very sober and holy life; either for some certain time, or for their whole life.Robert Jamieson, A. R. Fausset and David Brown2:11 Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.of your young men--It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (Num 6:2, &c.). God left nothing undone to secure the purity of their worship and their faithfulness to it (Lam 4:7). The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites. Is it not even thus--Will any of you dare to deny it is so? |
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2:122:12: Եւ արբուցանէիք ուխտաւորացն իմոց ըմպել գինի, եւ մարգարէիցն պատուիրէիք զի մի՛ մարգարէասցին[10485]։ [10485] ՚Ի բազումս պակասի. Իմոց ըմպել գինի։ Եւ արբուցանէիք ուխտաւորացն [28]իմոց գինի, եւ մարգարէիցն պատուիրէիք զի մի՛ մարգարէասցին:12 Դուք Իմ ուխտաւորներին գինի էիք խմեցնումեւ մարգարէներին պատուիրում, որ չմարգարէանան: 12 «Դուք ուխտաւորներուն գինի խմցուցիք Ու մարգարէներուն պատուիրեցիք՝ ըսելով.‘Մարգարէութիւն մի՛ ընէք’։ 2:12: Եւ արբուցանէիք ուխտաւորացն իմոց ըմպել գինի, եւ մարգարէիցն պատուիրէիք զի մի՛ մարգարէասցին[10485]։ [10485] ՚Ի բազումս պակասի. Իմոց ըմպել գինի։ 12 Դուք Իմ ուխտաւորներին գինի էիք խմեցնումեւ մարգարէներին պատուիրում, որ չմարգարէանան: 12 «Դուք ուխտաւորներուն գինի խմցուցիք Ու մարգարէներուն պատուիրեցիք՝ ըսելով.‘Մարգարէութիւն մի՛ ընէք’։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:122:12 А вы назореев поили вином и пророкам приказывали, говоря: >. 2:12 καὶ και and; even ἐποτίζετε ποτιζω give a drink; water τοὺς ο the ἡγιασμένους αγιαζω hallow οἶνον οινος wine καὶ και and; even τοῖς ο the προφήταις προφητης prophet ἐνετέλλεσθε εντελλομαι direct; enjoin λέγοντες λεγω tell; declare οὐ ου not μὴ μη not προφητεύσητε προφητευω prophesy 2:12 וַ wa וְ and תַּשְׁק֥וּ ttašqˌû שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּזִרִ֖ים nnᵊzirˌîm נָזִיר singled out יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet צִוִּיתֶ֣ם ṣiwwîṯˈem צוה command לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֖א lˌō לֹא not תִּנָּבְאֽוּ׃ tinnāvᵊʔˈû נבא speak as prophet 2:12. et propinabatis nazarenis vino et prophetis mandabatis dicentes ne prophetetisAnd you will present wine to the Nazarites: and command the prophets, saying: Prophesy not. 2:12. Yet you would offer wine to the Nazirites, and you would command the prophets, saying: “Do not prophesy.” 2:12. But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 2:12. Yet you would offer wine to the Nazirites, and you would command the prophets, saying: “Do not prophesy.” 2:12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not: 2:12 А вы назореев поили вином и пророкам приказывали, говоря: <<не пророчествуйте>>. 2:12 καὶ και and; even ἐποτίζετε ποτιζω give a drink; water τοὺς ο the ἡγιασμένους αγιαζω hallow οἶνον οινος wine καὶ και and; even τοῖς ο the προφήταις προφητης prophet ἐνετέλλεσθε εντελλομαι direct; enjoin λέγοντες λεγω tell; declare οὐ ου not μὴ μη not προφητεύσητε προφητευω prophesy 2:12 וַ wa וְ and תַּשְׁק֥וּ ttašqˌû שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּזִרִ֖ים nnᵊzirˌîm נָזִיר singled out יָ֑יִן yˈāyin יַיִן wine וְ wᵊ וְ and עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִים֙ nnᵊvîʔîm נָבִיא prophet צִוִּיתֶ֣ם ṣiwwîṯˈem צוה command לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֹ֖א lˌō לֹא not תִּנָּבְאֽוּ׃ tinnāvᵊʔˈû נבא speak as prophet 2:12. et propinabatis nazarenis vino et prophetis mandabatis dicentes ne prophetetis And you will present wine to the Nazarites: and command the prophets, saying: Prophesy not. 2:12. Yet you would offer wine to the Nazirites, and you would command the prophets, saying: “Do not prophesy.” 2:12. But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not. 2:12. Yet you would offer wine to the Nazirites, and you would command the prophets, saying: “Do not prophesy.” ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191412. И пророкам приказывали, говоря: не пророчествуйте: факты, подтверждающие слова Амоса, сообщаются во 2: Цар XVII-XXII и относятся к деятельности Илии и Михея, сына Иемвлая.Adam Clarke: Commentary on the Bible - 18312:12: But ye gave the Nazarites wine - This was expressly forbidden in the laws of their institution. See Num 6:1-3.Prophesy not - They would not worship God, and they would not hear the voice of his prophets. Albert Barnes: Notes on the Bible - 18342:12: But ye gave the Nazarites wine to drink - Literally, "and," (this, on their part, was the consequence of what God did for them) "ye caused the Nazarites to drink wine." God appointed; Israel strove to undo His appointment. God "raised up Nazarites," as a testimony to them; they sought to make His servants break their vow, in order to rid themselves of that testimony. Their pains to destroy it, is a strong proof of its power. The world is mad against true religion, because it feels itself condemned by it. People set themselves against religion and the religious, the Church or the priesthood, only when and because they feel their power on God's side against them. What people despise, they do not oppose. "They kill us, they do not despise us," were true words of a French priest, as to the "reign of reason" in the first French Rev_olution. If the people in power had not respected the Nazarites, or felt that the people respected them, they would not have attempted to corrupt or to force them to break their vow. The word, "cause" them "to drink," does not express whether they used constraint or seduction. Israel's consciences supplied it. Yet since they "persecuted the prophets" and put them to death, it seems likely that Amos means that they used violence, either by forcing the wine into their mouths, as the swine-flesh was forced into the mouth of Eleazar (2 Macc. 6:18), and, in the Decian persecution an infant was made to eat of the idol oblation , or by threat of death.And commanded the prophets, saying, Prophesy not - God had commanded the prophets to prophesy. Israel issued and laid upon them his commands against the commands of God. The more God Rev_eals His Will, the directer and more determinate the opposition of those who will not yield. God's perseverance in trying to win them irritates them; they oppose grace, and are angered at not being let alone. This large statement of Amos means much more than the prohibition of Amaziah to himself Amo 7:13. Jeroboam I was pRev_ented only by miracle Kg1 13:4 from seizing the prophet who denounced the altar at Bethel. Ahab, during the famine foretold by Elijah, sought him everywhere to destroy him Kg1 18:10-12, and Jezebel, after the miracle at Carmel and the death of her prophets, swore by her gods to do so Kg1 19:2-3. Ahab's last act was to imprison Micaiah Kg1 22:26-27, the son of Imlath, for prophesying his death, when adjured by himself to speak truly. Ahaziah, his son, undeterred by the fire from heaven which destroyed two captains, each with his fifty, sent yet a 3d to take Elijah, when he prophesied that the king would not recover from his sickness Kg2 1:9-13. Jehoram, his second son, swore by God to destroy Elisha, Kg2 6:31, laying the evils of the siege to the prophet, as the Romans did the evils of their decaying empire to the Christian. Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Mic 2:6; Isa 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" Ch2 16:7, Ch2 16:10; Joash killed Zechariah son of Jehoiada Ch2 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" Ch2 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jer 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jer 20:10; Jer 37:13; Jer 38:4, contradictions by false prophets (Jer 23:17 ff; Jer 27:9-10, Jer 27:14-16; jer 28; jer 29), hatred Jer 15:10, mockery Jer 17:15; Jer 20:7-8; Jer 23:33, persecution Jer 17:18, imprisonment Jer 20:2; Jer 32:3; Jer 33:1; Jer 37:15-21; Jer 38:6-13, attempts to destroy him (Jer 11:18-21; Jer 18:18, Jer 18:20-23; Jer 26:8 ff; Jer 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jer 32:3. What, when our Lord gives it as the characteristic of Jerusalem , that she was "the slayer of the prophets, the stoner of those sent unto her?" They would not have slain the prophets, if they could have silenced them. People are loath to go to extremities with God; they will make an armistice with Him; their awe of holiness makes them inwardly shrink from laying hands on it. Like the wolf in the fable, they must have a plea against it; and that plea against those who have the truth is obstinacy . If the Christians would have abstained from converting the world, they would not have been persecuted. The Chief-priests at first sought simply to silence the Apostles Act 4:18, Act 4:21; then they enforced their command with scourges Act 5:40; then persecuted them and the Christians to death Act 7:57-59; Act 8:1-4; Act 9:1-2; Act 12:1-3; Act 22:4-5. Direct contumacy to God's known voice and silencing His messenger, is a last stage of obduracy and malice, which leaves God no further avenue to the soul or the people. His means of grace are exhausted when the soul or people not only deaden His voice within, but obstruct it without. One who, through vehemence of his passions, refuses to hear, is within the reach of the grace of God, afterward. He who stifles God's word to others has mostly hardened his heart deliberately and maliciously in unlove to man, as well as contempt of God. Hence, God speaks, as though this brought the day of grace to a close. John Gill2:12 But ye gave the Nazarites wine to drink,.... Contrary to their vow and calling, and in contempt of it, and to make them like themselves; they either persuaded them, or forced them to it:and commanded the prophets, saying, prophesy not; hard and heavy things, judgments and denunciations of vengeance, only smooth things; by this authoritative language it appears that this is said of the rulers and governors of the people, as king, princes, and priests; see Amos 7:12. John Wesley2:12 Ye gave - Importuned them to drink wine, to violate their vow, and contemn God's law.Robert Jamieson, A. R. Fausset and David Brown2:12 Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (Is 30:10). So Amaziah forbade Amos (Amos 7:12-14). |
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2:132:13: Վասն այդորիկ ահաւասիկ ես հոլովեցուցանեմ ՚ի ներքոյ ձեր՝ զոր օրինակ հոլովի սայլ լի օրանաւ[10486]։ [10486] Ոմանք. Վասն այնորիկ ահաւադիկ... հոլովիցի սայլ լի օրա՛՛։ Յօրինակին. Հոլովի սայլի աւրանաւ։ [29]Վասն այդորիկ ահաւասիկ ես հոլովեցուցանեմ ի ներքոյ ձեր` զոր օրինակ հոլովի`` սայլ լի օրանաւ:13 Դրա համար էլ ահա ես ձեզ պիտի ճզմեմ տեղում,ինչպէս ճզմում է օրանով լի սայլը իր անցած տեղը: 13 Ահա ես ձեր եղած տեղը ձեզ պիտի ճզմեմ Ինչպէս որաներով լեցուն սայլը իր անցած տեղը կը ճզմէ*։ 2:13: Վասն այդորիկ ահաւասիկ ես հոլովեցուցանեմ ՚ի ներքոյ ձեր՝ զոր օրինակ հոլովի սայլ լի օրանաւ[10486]։ [10486] Ոմանք. Վասն այնորիկ ահաւադիկ... հոլովիցի սայլ լի օրա՛՛։ Յօրինակին. Հոլովի սայլի աւրանաւ։ 13 Դրա համար էլ ահա ես ձեզ պիտի ճզմեմ տեղում,ինչպէս ճզմում է օրանով լի սայլը իր անցած տեղը: 13 Ահա ես ձեր եղած տեղը ձեզ պիտի ճզմեմ Ինչպէս որաներով լեցուն սայլը իր անցած տեղը կը ճզմէ*։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:132:13 Вот, Я придавлю вас, как давит колесница, нагруженная снопами, 2:13 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I κυλίω κυλιω roll ὑποκάτω υποκατω underneath ὑμῶν υμων your ὃν ος who; what τρόπον τροπος manner; by means κυλίεται κυλιω roll ἡ ο the ἅμαξα αμαξα the γέμουσα γεμω loaded / full καλάμης καλαμη cornstalk 2:13 הִנֵּ֛ה hinnˈē הִנֵּה behold אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מֵעִ֖יק mēʕˌîq עוק totter תַּחְתֵּיכֶ֑ם taḥtêḵˈem תַּחַת under part כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תָּעִיק֙ tāʕîq עוק totter הָ hā הַ the עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot הַֽ hˈa הַ the מְלֵאָ֥ה mᵊlēʔˌā מָלֵא full לָ֖הּ lˌāh לְ to עָמִֽיר׃ ʕāmˈîr עָמִיר grass 2:13. ecce ego stridebo super vos sicut stridet plaustrum onustum faenoBehold, I will screak under you as a wain screaketh that is laden with hay. 2:13. Behold, I will creak under you, just as a wagon creaks that is laden with hay. 2:13. Behold, I am pressed under you, as a cart is pressed [that is] full of sheaves. 2:13. Behold, I will creak under you, just as a wagon creaks that is laden with hay. 2:13 Behold, I am pressed under you, as a cart is pressed [that is] full of sheaves: 2:13 Вот, Я придавлю вас, как давит колесница, нагруженная снопами, 2:13 διὰ δια through; because of τοῦτο ουτος this; he ἰδοὺ ιδου see!; here I am ἐγὼ εγω I κυλίω κυλιω roll ὑποκάτω υποκατω underneath ὑμῶν υμων your ὃν ος who; what τρόπον τροπος manner; by means κυλίεται κυλιω roll ἡ ο the ἅμαξα αμαξα the γέμουσα γεμω loaded / full καλάμης καλαμη cornstalk 2:13 הִנֵּ֛ה hinnˈē הִנֵּה behold אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i מֵעִ֖יק mēʕˌîq עוק totter תַּחְתֵּיכֶ֑ם taḥtêḵˈem תַּחַת under part כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] תָּעִיק֙ tāʕîq עוק totter הָ hā הַ the עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot הַֽ hˈa הַ the מְלֵאָ֥ה mᵊlēʔˌā מָלֵא full לָ֖הּ lˌāh לְ to עָמִֽיר׃ ʕāmˈîr עָמִיר grass 2:13. ecce ego stridebo super vos sicut stridet plaustrum onustum faeno Behold, I will screak under you as a wain screaketh that is laden with hay. 2:13. Behold, I will creak under you, just as a wagon creaks that is laden with hay. 2:13. Behold, I am pressed under you, as a cart is pressed [that is] full of sheaves. 2:13. Behold, I will creak under you, just as a wagon creaks that is laden with hay. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413-16. В ст. 13-16: пророк возвещает суд над Израилем. Образы, которыми пользуется пророк в описании суда, имеют в виду указать на тяжесть и неотвратимость бедствия. О каком именно бедствии говорит пророк, неясно. Полагают (Юнгеров), что пророк возвещает страшное землетрясение, о котором он неоднократно говорит в своей книге (I:1; IV:11; VIII:8; IX:5). Древние раввины относили слова пророка к царям израильским - Иеровоаму, Ваасе, Амврию, Факею и Осии.Adam Clarke: Commentary on the Bible - 18312:13: Behold, I am pressed under you - The marginal reading is better: "Behold, I will press your place, as a cart full of sheaves presseth." I will bring over you the wheel of destruction; and it shall grind your place - your city and temple, as the wheel of a cart laden with sheaves presses down the ground, gravel, and stones over which it rolls.Albert Barnes: Notes on the Bible - 18342:13: Behold, I am pressed under you - God bore His people, as the wain bears the sheaves. "Ye yourselves have seen," He said to them by Moses, "how I bare you on eagle's wings, and brought you unto Myself" Exo 19:4. "Thou hast seen how the Lord thy God bare thee, as a man doth bear his son, in all the way that ye went, until ye came into this place" Deu 1:31. And by Isaiah, "He bare them and carried them all the days of old" Isa 63:9; and, "which are born" by Me "from the belly, which are carried from the womb" Isa 46:3. Now, He speaks of Himself as wearied by them, as by Isaiah, "thou hast wearied Me with thine iniquities" Isa 43:24; and by Malachi, "ye have wearied the Lord: yet ye say, where with have we wearied Him?" Mal 2:17. His long-suffering was, as it were, worn out by them. He was straitened under them, as the wain groans under the sheaves with which it is over-full. The words are literally, "Behold I, I" (emphatic I, your God, of whom it would seem impossible) "straiten myself" (that is, of My own Will allow Myself to be straitened"under you" ,"As the wain full for itself," that is, as full as ever it can contain, is "straitened, groans," as we say. God says, (the word in Hebrew is half active) that He allows Himself to be straitened, as in Isaiah, He says, "I am weary to bear," literally, "I let Myself be wearied." We are simply passive under weariness or oppressiveness: God endures us, out of His own free condescension in enduring us. But it follows, that when He shall cease to endure our many and grievous sins, He will cast them and the sinner forth from Him. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:13: Behold: Psa 78:40; Isa 1:14, Isa 7:13, Isa 43:24; Eze 6:9, Eze 16:43; Mal 2:17I am pressed: etc. or, I will press your place, as a cart full of sheaves presseth Carl Friedrich Keil and Franz Delitzsch2:13This base contempt of their covenant mercies the Lord would visit with a severe punishment. Amos 2:13. "Behold, I will press you down, as the cart presses that is filled with sheaves. Amos 2:14. And the flight will be lost to the swift, and the strong one will not fortify his strength, and the hero will not deliver his soul. Amos 2:15. And the carrier of the bow will not stand, and the swift-footed will not deliver, and the rider of the horse will not save his soul. Amos 2:16. And the courageous one among the heroes will flee away naked in that day, is the saying of Jehovah." The Lord threatens as a punishment a severe oppression, which no one will be able to escape. The allusion is to the force of war, under which even the bravest and most able heroes will succumb. העיק, from עוּק, Aramaean for צוּק, to press, construed with tachath, in the sense of κατὰ, downwards, to press down upon a person, i.e., to press him down (Winer, Ges., Ewald). This meaning is established by עקה in Ps 55:4, and by מוּעקה in Ps 66:11; so that there is no necessity to resort to the Arabic, as Hitzig does, or to alterations of the text, or to follow Baur, who gives the word the meaning, "to feel one's self pressed under another," for which there is no foundation in the language, and which does not even yield a suitable sense. The comparison instituted here to the pressure of a cart filled with sheaves, does not warrant the conclusion that Jehovah must answer to the cart; the simile is not to be carried out to this extent. The object to תּעיק is wanting, but may easily be supplied from the thought, namely, the ground over which the cart is driven. The להּ attached to המלאה belongs to the latitude allowed in ordinary speech, and gives to מלאה the reflective meaning, which is full in itself, has quite filled itself (cf. Ewald, 315, a). In Amos 2:14-16 the effects of this pressure are individualized. No one will escape from it. אבד מנוס, flight is lost to the swift, i.e., the swift will not find time enough to flee. The allusion to heroes and bearers of the bow shows that the pressure is caused by war. קל בּרגליו belong together: "He who is light in his feet." The swift-footed will no more save his life than the rider upon a horse. נפשׁו .esroh in Amos 2:15 belongs to both clauses. אמּץ לבּו, the strong in his heart, i.e., the hearty, courageous. ערום, naked, i.e., so as to leave behind him his garment, by which the enemy seizes him, like the young man in Mk 14:52. This threat, which implies that the kingdom will be destroyed, is carried out still further in the prophet's following addresses. Geneva 15992:13 Behold, I am (k) pressed under you, as a cart is pressed [that is] full of sheaves.(k) You have wearied me with your sins; (Is 1:14). John Gill2:13 Behold, I are pressed under you,.... With the weight of their sins, with which they had made him to serve, and had wearied him; his patience was quite wore out, he could bear them no longer:as a cart is pressed that is full of sheaves; as a cart in harvest time, in which the sheaves of corn are carried home; when one sheaf is laid upon another, till they can lay no more, and the cart is loaded and overloaded with them, and ready to break, or be pressed into the earth with them: thus. Jehovah represents himself as loaded and burdened with the sins of these people, and therefore would visit for them, and inflict deserved punishment. Some render it actively, "behold, I press" (z), or "am about to press your place, as a cart full of sheaves presseth" (a); the horse or horses which draw it, especially the last; or the ground it goes upon; or as a cart stuck with iron spikes, and loaded with stones, being drawn over a corn floor, presses the full sheaves, and beats out the grain, which was their way of pressing it: so the Lord signifies he would afflict and distress this people, bring them into strait circumstances, by a close siege, and other judgments, which should ruin and destroy them; and which was first begun by Tiglathpileser king of Assyria, and finished by Shalmaneser, who carried away the ten tribes captive. So the Targum, "behold, I bring distress upon you, and it shall straiten you in your place, as a cart is straitened which is loaded with sheaves.'' (z) "angustabo", Vatablus; "coarctans", Montanus; "arcto", Mercerus; "premo, coarctabo, angustiis afficiam", Drusius; "pressurus sum", Junius & Tremellius, Piscator, Tarnovius; "arctaturus sum", Liveleus. (a) "coarctares", Montanus; "premit", Junius & Tremellius; Piscator, Tarnovius. John Wesley2:13 Under you - Under the load of your sins.Robert Jamieson, A. R. Fausset and David Brown2:13 I am pressed under you--so CALVIN (Compare Is 1:14). The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving (Ps 4:1; Prov 4:12). MAURER translates, "I will press you down" (not as Margin, "your place"; so the Hebrew, Job 40:12; or Amos 2:7 in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes. |
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2:142:14: Եւ կորիցէ փախուստ յընթացողէն. եւ որ զօրաւորն իցէ մի՛ զօրասցի ՚ի զօրութեան իւրում, եւ պատերազմօղն մի՛ ապրեցուսցէ զանձն իւր[10487]. [10487] Ոմանք. Եւ կորիցես փախուստ։ Եւ կորիցէ փախուստ յընթացողէն, եւ որ զօրաւորն իցէ մի՛ զօրասցի ի զօրութեան իւրում, եւ [30]պատերազմողն մի՛ ապրեցուսցէ զանձն իւր:14 Փախչողին լքելու է նրա ուժը,զօրաւորը զօրեղ չի մնայ իր զօրութեամբ,եւ պատերազմողը չի փրկի ինքն իրեն: 14 Եւ արագընթացը պիտի չկրնայ փախչիլ, Ուժով մարդը պիտի չկրնայ իր ոյժը գործածել, Զօրաւորը պիտի չկրնայ իր անձը ազատել 2:14: Եւ կորիցէ փախուստ յընթացողէն. եւ որ զօրաւորն իցէ մի՛ զօրասցի ՚ի զօրութեան իւրում, եւ պատերազմօղն մի՛ ապրեցուսցէ զանձն իւր[10487]. [10487] Ոմանք. Եւ կորիցես փախուստ։ 14 Փախչողին լքելու է նրա ուժը,զօրաւորը զօրեղ չի մնայ իր զօրութեամբ,եւ պատերազմողը չի փրկի ինքն իրեն: 14 Եւ արագընթացը պիտի չկրնայ փախչիլ, Ուժով մարդը պիտի չկրնայ իր ոյժը գործածել, Զօրաւորը պիտի չկրնայ իր անձը ազատել zohrab-1805▾ eastern-1994▾ western am▾ |
2:142:14 и у проворного не станет силы бежать, и крепкий не удержит крепости своей, и храбрый не спасет своей жизни, 2:14 καὶ και and; even ἀπολεῖται απολλυμι destroy; lose φυγὴ φυγη flight ἐκ εκ from; out of δρομέως δρομευς and; even ὁ ο the κραταιὸς κραταιος dominant οὐ ου not μὴ μη not κρατήσῃ κρατεω seize; retain τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the μαχητὴς μαχητης not μὴ μη not σώσῃ σωζω save τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him 2:14 וְ wᵊ וְ and אָבַ֤ד ʔāvˈaḏ אבד perish מָנֹוס֙ mānôs מָנֹוס refuge מִ mi מִן from קָּ֔ל qqˈāl קַל light וְ wᵊ וְ and חָזָ֖ק ḥāzˌāq חָזָק strong לֹא־ lō- לֹא not יְאַמֵּ֣ץ yᵊʔammˈēṣ אמץ be strong כֹּחֹ֑ו kōḥˈô כֹּחַ strength וְ wᵊ וְ and גִבֹּ֖ור ḡibbˌôr גִּבֹּור vigorous לֹא־ lō- לֹא not יְמַלֵּ֥ט yᵊmallˌēṭ מלט escape נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:14. et peribit fuga a veloce et fortis non obtinebit virtutem suam et robustus non salvabit animam suamAnd flight shall perish from the swift, and the valiant shall not possess his strength, neither shall the strong save his life. 2:14. And flight will perish from the swift, and the strong will not maintain his strength, and the healthy will not save his life. 2:14. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 2:14. And flight will perish from the swift, and the strong will not maintain his strength, and the healthy will not save his life. 14. And flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:
2:14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 2:14 и у проворного не станет силы бежать, и крепкий не удержит крепости своей, и храбрый не спасет своей жизни, 2:14 καὶ και and; even ἀπολεῖται απολλυμι destroy; lose φυγὴ φυγη flight ἐκ εκ from; out of δρομέως δρομευς and; even ὁ ο the κραταιὸς κραταιος dominant οὐ ου not μὴ μη not κρατήσῃ κρατεω seize; retain τῆς ο the ἰσχύος ισχυς force αὐτοῦ αυτος he; him καὶ και and; even ὁ ο the μαχητὴς μαχητης not μὴ μη not σώσῃ σωζω save τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him 2:14 וְ wᵊ וְ and אָבַ֤ד ʔāvˈaḏ אבד perish מָנֹוס֙ mānôs מָנֹוס refuge מִ mi מִן from קָּ֔ל qqˈāl קַל light וְ wᵊ וְ and חָזָ֖ק ḥāzˌāq חָזָק strong לֹא־ lō- לֹא not יְאַמֵּ֣ץ yᵊʔammˈēṣ אמץ be strong כֹּחֹ֑ו kōḥˈô כֹּחַ strength וְ wᵊ וְ and גִבֹּ֖ור ḡibbˌôr גִּבֹּור vigorous לֹא־ lō- לֹא not יְמַלֵּ֥ט yᵊmallˌēṭ מלט escape נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:14. et peribit fuga a veloce et fortis non obtinebit virtutem suam et robustus non salvabit animam suam And flight shall perish from the swift, and the valiant shall not possess his strength, neither shall the strong save his life. 2:14. And flight will perish from the swift, and the strong will not maintain his strength, and the healthy will not save his life. 2:14. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: 2:14. And flight will perish from the swift, and the strong will not maintain his strength, and the healthy will not save his life. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:14: The flight shall perish from the swift - The swiftest shall not be able to save himself from a swifter destruction. None, by might, by counsel, or by fleetness, shall be able to escape from the impending ruin. In a word, God has so fully determined to avenge the quarrel of his broken covenant, that all attempts to escape from his judgments shall be useless.Albert Barnes: Notes on the Bible - 18342:14: Israel relied, against God, on his own strength. "Have we not," they said, "taken to us horns by our own strength?" Amo 6:13. Amos tells them then, that every means of strength, resistance, flight, swiftness of foot, of horse, place of refuge, should fail them. Three times he repeats, as a sort of dirge, "he shall not deliver himself."Therefore the flight shall perish - (Probably place of flight Job 11:20; Psa 142:5; Jer 25:35). They had despised God, as their "place of refuge" , so "the place of refuge, should perish from the swift," as though it were not. He should flee amain, but there would be no "place to flee unto." God alone "renews strength;" therefore "the strong" man should not "strengthen his force or might," should not be able to gather or "collect his strength" as we say. Fear should disable him. "The handler of the bow" (as in Jer 46:9), and who by habit is a skilled archer, although himself out of the immediate reach of the enemy, and able, unharmed, to annoy him and protect the fugitives, "shall not stand" (as in Jer 46:21; Nah 2:8). Panic should overtake him. The "mighty" man, the "fleet of foot" should "not deliver," yea, "the horseman" should not "deliver himself;" yea, he who, "among the mighty," was "strongest of his heart," firm-souled among those of mightiest prowess, "shall flee away naked," that is, bared of all, armor or dress, which might encumber his flight "in that day" which the Lord made a day of terror His own day. Saith the Lord - Probably literally, "the secret utterance of the Lord." Amos, more than Hosea, uses this special authentication of his words , which is so common in Isaiah, Jeremiah, Ezekiel, and Zechariah. He claims a knowledge, which those around him had not, and ratifies it by the express appeal to the direct, though secret, Rev_elation of God; what those who were not of God, would deny; what they who were of God, would believe. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:14: the flight: Amo 9:1-3; Job 11:20 *marg. Ecc 9:11; Isa 30:16; Jer 9:23himself: Heb. his soul, or life Geneva 15992:14 Therefore the flight shall perish from the (l) swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:(l) None will be delivered by any means. John Gill2:14 Therefore the flight shall perish from the swift,.... They should be so straitened and cooped up, and be so loaded with pressures, that those, as swift of foot as Asahel, should not be able to make their escape by fleeing:and the strong shall not strengthen his force; should not increase it, or muster it up, and exert it to such a degree, as to be able to defend and secure himself from the enemy: neither shall the mighty deliver himself; "his soul" or "life"; a soldier, a man of war, an expert and courageous officer at the head of his troop, or even the general of the army; see Ps 33:16. John Wesley2:14 The swift - For their enemies shall be swifter than they. The strong - Natural strength of body shall not deliver. The mighty - The valiant man, the man of the greatest courage.Robert Jamieson, A. R. Fausset and David Brown2:14 flight shall perish from . . . swift--Even the swift shall not be able to escape.strong shall not strengthen his force--that is, shall not be able to use his strength. himself--literally, "his life." |
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2:152:15: եւ աղեղնաւորն՝ մի՛ կարասցէ ունել զդէմ. եւ որ արագն իցէ ոտիւք՝ մի՛ ապրեսցի, եւ հեծեալն՝ մի՛ ապրեցուսցէ զանձն իւր[10488]. [10488] Յօրինակին պակասէր. Արագն իցէ ոտիւք՝ մի՛։ ՚Ի բազումս պակասի. Մի՛ ապրեցուսցէ զանձն իւր։ եւ աղեղնաւորն մի՛ կարասցէ ունել զդէմ, եւ որ արագն իցէ ոտիւք` մի՛ ապրեսցի, եւ հեծեալն մի՛ ապրեցուսցէ զանձն իւր:15 Աղեղնաւորը չի կարող դէմ կանգնել,արագավազը չի փրկուի,հեծեալն էլ չի ազատի իր անձը: 15 Աղեղ բռնողը պիտի չկրնայ կայնիլ, Շուտ վազողը պիտի չկրնայ զինք ազատել Ու ձի հեծնողն ալ պիտի չկրնայ իր անձը ազատել 2:15: եւ աղեղնաւորն՝ մի՛ կարասցէ ունել զդէմ. եւ որ արագն իցէ ոտիւք՝ մի՛ ապրեսցի, եւ հեծեալն՝ մի՛ ապրեցուսցէ զանձն իւր[10488]. [10488] Յօրինակին պակասէր. Արագն իցէ ոտիւք՝ մի՛։ ՚Ի բազումս պակասի. Մի՛ ապրեցուսցէ զանձն իւր։ 15 Աղեղնաւորը չի կարող դէմ կանգնել,արագավազը չի փրկուի,հեծեալն էլ չի ազատի իր անձը: 15 Աղեղ բռնողը պիտի չկրնայ կայնիլ, Շուտ վազողը պիտի չկրնայ զինք ազատել Ու ձի հեծնողն ալ պիտի չկրնայ իր անձը ազատել zohrab-1805▾ eastern-1994▾ western am▾ |
2:152:15 ни стреляющий из лука не устоит, ни скороход не убежит, ни сидящий на коне не спасет своей жизни. 2:15 καὶ και and; even ὁ ο the τοξότης τοξοτης not μὴ μη not ὑποστῇ υφιστημι and; even ὁ ο the ὀξὺς οξυς sharp τοῖς ο the ποσὶν πους foot; pace αὐτοῦ αυτος he; him οὐ ου not μὴ μη not διασωθῇ διασωζω thoroughly save; bring safely through οὐδὲ ουδε not even; neither ὁ ο the ἱππεὺς ιππευς cavalry; rider οὐ ου not μὴ μη not σώσῃ σωζω save τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him 2:15 וְ wᵊ וְ and תֹפֵ֤שׂ ṯōfˈēś תפשׂ seize הַ ha הַ the קֶּ֨שֶׁת֙ qqˈešeṯ קֶשֶׁת bow לֹ֣א lˈō לֹא not יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand וְ wᵊ וְ and קַ֥ל qˌal קַל light בְּ bᵊ בְּ in רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot לֹ֣א lˈō לֹא not יְמַלֵּ֑ט yᵊmallˈēṭ מלט escape וְ wᵊ וְ and רֹכֵ֣ב rōḵˈēv רכב ride הַ ha הַ the סּ֔וּס ssˈûs סוּס horse לֹ֥א lˌō לֹא not יְמַלֵּ֖ט yᵊmallˌēṭ מלט escape נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:15. et tenens arcum non stabit et velox pedibus suis non salvabitur et ascensor equi non salvabit animam suamAnd he that holdeth the bow shall not stand, and the swift of foot shall not escape, neither shall the rider of the horse save his life. 2:15. And one holding the bow will not stand firm, and the swift of foot will not be saved, and the rider on the horse will not save his life. 2:15. Neither shall he stand that handleth the bow; and [he that is] swift of foot shall not deliver [himself]: neither shall he that rideth the horse deliver himself. 2:15. And one holding the bow will not stand firm, and the swift of foot will not be saved, and the rider on the horse will not save his life. 15. neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver : neither shall he that rideth the horse deliver himself:
2:15 Neither shall he stand that handleth the bow; and [he that is] swift of foot shall not deliver [himself]: neither shall he that rideth the horse deliver himself: 2:15 ни стреляющий из лука не устоит, ни скороход не убежит, ни сидящий на коне не спасет своей жизни. 2:15 καὶ και and; even ὁ ο the τοξότης τοξοτης not μὴ μη not ὑποστῇ υφιστημι and; even ὁ ο the ὀξὺς οξυς sharp τοῖς ο the ποσὶν πους foot; pace αὐτοῦ αυτος he; him οὐ ου not μὴ μη not διασωθῇ διασωζω thoroughly save; bring safely through οὐδὲ ουδε not even; neither ὁ ο the ἱππεὺς ιππευς cavalry; rider οὐ ου not μὴ μη not σώσῃ σωζω save τὴν ο the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him 2:15 וְ wᵊ וְ and תֹפֵ֤שׂ ṯōfˈēś תפשׂ seize הַ ha הַ the קֶּ֨שֶׁת֙ qqˈešeṯ קֶשֶׁת bow לֹ֣א lˈō לֹא not יַעֲמֹ֔ד yaʕᵃmˈōḏ עמד stand וְ wᵊ וְ and קַ֥ל qˌal קַל light בְּ bᵊ בְּ in רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot לֹ֣א lˈō לֹא not יְמַלֵּ֑ט yᵊmallˈēṭ מלט escape וְ wᵊ וְ and רֹכֵ֣ב rōḵˈēv רכב ride הַ ha הַ the סּ֔וּס ssˈûs סוּס horse לֹ֥א lˌō לֹא not יְמַלֵּ֖ט yᵊmallˌēṭ מלט escape נַפְשֹֽׁו׃ nafšˈô נֶפֶשׁ soul 2:15. et tenens arcum non stabit et velox pedibus suis non salvabitur et ascensor equi non salvabit animam suam And he that holdeth the bow shall not stand, and the swift of foot shall not escape, neither shall the rider of the horse save his life. 2:15. And one holding the bow will not stand firm, and the swift of foot will not be saved, and the rider on the horse will not save his life. 2:15. Neither shall he stand that handleth the bow; and [he that is] swift of foot shall not deliver [himself]: neither shall he that rideth the horse deliver himself. 2:15. And one holding the bow will not stand firm, and the swift of foot will not be saved, and the rider on the horse will not save his life. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:15: Neither shall he that rideth the horse deliver himself - I believe all these sayings, Amo 2:13-16, are proverbs, to show the inutility of all attempts, even in the best circumstances, to escape the doom now decreed, because the cup of their iniquity was full.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:15: neither: Psa 33:16, Psa 33:17himself: Heb. his soul, or life John Gill2:15 Neither shall he stand that handleth the bow,.... That is, at some distance, and can make use of his instruments of war afar off; yet will not think it safe to stand his ground, but will betake himself to his heels as fast as he can to save himself:and he that is swift of foot shall not deliver himself; this is repeated, lest any should place confidence in their agility, and to show how complete and inevitable the affliction will be: neither shall he that rideth the horse deliver himself; by fleeing on horseback, no more than he that is on foot; no ways that can be devised or thought on would preserve from this general calamity; see Ps 33:17. |
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2:162:16: եւ մի՛ գտցի սիրտ իւր ՚ի զօրութիւն. մերկն հալածեսցի յաւուր յայնմիկ՝ ասէ Տէր[10489]։[10489] Ոմանք. Սիրտ իւր ՚ի զօրութեան։ եւ [31]մի՛ գտցի սիրտ իւր ի զօրութեան. մերկն հալածեսցի`` յաւուր յայնմիկ, ասէ Տէր:16 Սիրտը չի գտնի իր զօրութիւնը,մերկն էլ կը հալածուի այն օրը», - ասում է Տէրը: 16 Եւ զօրաւորներուն մէջ քաջասիրտ եղողը Այն օրը մերկ պիտի փախչի», կ’ըսէ Տէրը։ 2:16: եւ մի՛ գտցի սիրտ իւր ՚ի զօրութիւն. մերկն հալածեսցի յաւուր յայնմիկ՝ ասէ Տէր[10489]։ [10489] Ոմանք. Սիրտ իւր ՚ի զօրութեան։ 16 Սիրտը չի գտնի իր զօրութիւնը,մերկն էլ կը հալածուի այն օրը», - ասում է Տէրը: 16 Եւ զօրաւորներուն մէջ քաջասիրտ եղողը Այն օրը մերկ պիտի փախչի», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
2:162:16 И самый отважный из храбрых убежит нагой в тот день, говорит Господь. 2:16 καὶ και and; even εὑρήσει ευρισκω find τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him ἐν εν in δυναστείαις δυναστεια the γυμνὸς γυμνος naked διώξεται διωκω go after; pursue ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master 2:16 וְ wᵊ וְ and אַמִּ֥יץ ʔammˌîṣ אַמִּיץ strong לִבֹּ֖ו libbˌô לֵב heart בַּ ba בְּ in † הַ the גִּבֹּורִ֑ים ggibbôrˈîm גִּבֹּור vigorous עָרֹ֛ום ʕārˈôm עָרֹום naked יָנ֥וּס yānˌûs נוס flee בַּ ba בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 2:16. et robustus corde inter fortes nudus fugiet in die illa dicit DominusAnd the stout of heart among the valiant shall flee away naked in that day, saith the Lord. 2:16. And the stout of heart among the strong will flee away naked in that day, says the Lord. 2:16. And [he that is] courageous among the mighty shall flee away naked in that day, saith the LORD. 2:16. And the stout of heart among the strong will flee away naked in that day, says the Lord. 2:16 And [he that is] courageous among the mighty shall flee away naked in that day, saith the LORD: 2:16 И самый отважный из храбрых убежит нагой в тот день, говорит Господь. 2:16 καὶ και and; even εὑρήσει ευρισκω find τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him ἐν εν in δυναστείαις δυναστεια the γυμνὸς γυμνος naked διώξεται διωκω go after; pursue ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master 2:16 וְ wᵊ וְ and אַמִּ֥יץ ʔammˌîṣ אַמִּיץ strong לִבֹּ֖ו libbˌô לֵב heart בַּ ba בְּ in † הַ the גִּבֹּורִ֑ים ggibbôrˈîm גִּבֹּור vigorous עָרֹ֛ום ʕārˈôm עָרֹום naked יָנ֥וּס yānˌûs נוס flee בַּ ba בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH 2:16. et robustus corde inter fortes nudus fugiet in die illa dicit Dominus And the stout of heart among the valiant shall flee away naked in that day, saith the Lord. 2:16. And the stout of heart among the strong will flee away naked in that day, says the Lord. 2:16. And [he that is] courageous among the mighty shall flee away naked in that day, saith the LORD. 2:16. And the stout of heart among the strong will flee away naked in that day, says the Lord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ |
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18312:16: Shall flee away naked - In some cases the alarm shall be in the night; and even the most heroic shall start from his bed, and through terror not wait to put on his clothes.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18802:16: courageous: Heb. strong of his heart, Jer 48:41flee: Jdg 4:17; Kg2 7:8-20; Mar 14:52 John Gill2:16 And he that is courageous among the mighty,.... Or "strong in his heart" (b); one that is of a great heart, famous for courage and bravery, that excels in it among the mighty; the most valiant soldiers and officers:shall flee away naked in that day: shall throw away his armour, nay, put off his clothes, as being both a hinderance to him in his flight; and that he may make the better speed: saith the Lord: which is added to show the certainty of all this; it might be depended upon that so it would be, since the Lord God of truth had spoken it; and it was fulfilled about eighty years after this prophecy. (b) "fortis corde suo", Vatablus, Piscator; "fortis animo", Junius & Tremellius, Drusius; "validus corde suo", Mercerus; "qui corde firmo est", Cocceius. Robert Jamieson, A. R. Fausset and David Brown2:16 flee . . . naked--If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone. |
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