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

Пророк Амос (Amos от amas - носитель бремени), как свидетельствует надписание его книги, был уроженцам Фекои, - небольшого города, находившегося, по свидетельству блаж. Иеронима на расстоянии шести миль к югу от Вифлеема в колене Иудином, вблизи Иудейской пустыни (ныне деревня Фекуи). Таким образом, по своему происхождению пророк принадлежал к Иудейскому царству. Об общественном положении пророка до призвания к пророческому служению в надписании книги сообщается, что Амос был одним из пастухов (nokedim) фекойских. Так как слово noked в 4: Цар III:4: прилагается к моавитскому царю Мете и означает богатого скотовода, то некоторые исследователи считают и пророка Амоса богатым обладателем стад и плантаций сикоморов (Кихми, Ян, Гитциг, Баур, Готье). Но в VII:14: сам пророк свидетельствует о себе, что он был пастух (boker), взят Господом прямо от стада и собирал (boles надрезывал) сикоморы, очевидно, - для питания. Отсюда следует заключить, что Амос был бедным человеком и, может быть, наемником. В выступлении его на проповедь, поэтому, было нечто сходное с призванием апостолов: как и на апостолах, на нем проявилась всемогущая сила Божественного Духа, избирающая "буия мира, и худородная и уничиженная".

Местом проповеднической деятельности Амоса было Израильское царство и именно Вефиль, центр незаконного служения тельцам, введенного Иеровоамом 1-м (VII:10-15). Своими смелыми обличениями нечестия израильских вельмож пророк возбудил против себя преследование со стороны Вефильского жреца Амасии, который пытался даже обвинить Амоса пред царем в возмущении народа и в оскорблении личности царя. Амос, доносил он царю, "производит возмущение против тебя среди дома Израилева; земля не может терпеть всех слов его. Ибо так говорит Амос: от меча умрет Иероним, а Израиль непременно будет отведен в плен" (VII:10-11). После этого Амасия изгнал Амоса из Вефиля. "И сказал Амасия Амосу: провидец, пойди и удались в землю Иудину; там ешь хлеб и там пророчествуй. А в Вефиле больше не пророчествуй; ибо он святыня царя и дом царский" (VII:12-13). Благочестивое предание, дополняя свидетельство книги Амоса, сообщает, что изгнанный из Вефиля пророк на пути в Иудею получил от сына Амасии тяжкий удар в голову, от которого и скончался в Фекое (Епифаний, о жизни пророков).

Свое служение Амос проходил в царствование Иеровоама II-го, царя израильского (? 787-746), и Озии, царя Иудейского (I:1; VII:11). Точнее время выступления Амоса на проповедь определяется словами - "за два года до землетрясения" (I:1). Но год этого землетрясения неизвестен (ср. Зах XIV:5). Поэтому трудно указать с точностью и время выступления Амоса на служение. Во всяком случае он выступил на проповедь не в первые годы Иеровоама II-го, потому что как видно из содержания книги Амоса и особенно из VI:14, он застал уже пределы царства расширенными "от входа Емафа до моря пустыни", и государство стоящим на вершине могущества. А это было достигнуто Иеровоамом только после нескольких лет царствования, победами над дамасскими сириянами (4: Цар XIV:25). Можно предполагать, что победы Иеровоама II-го над сириянами были облегчены предшествующими нападениями на них ассирийских царей Рамманирара III-го и Салманассара III-го, неоднократно захватывавших и самый Дамаск. Так как ассирийские завоевания падают на годы 806-772, то победы Иеровоама над сириянами, а также и выступление Амоса на проповедь относят ко времени несколько позднейшему, т. е. ко второй половине царствования Иеровоама II-го или к первой половине VIII-го века [Годы царствования Иеровоама II-го трудно определить с точностью, и они указываются неодинаково: 823-783: (Юнгеров), 787-746: (Гоонакер) и др. В клинописи под 736: г. израильский царь Менахим упоминается, как данник ассирийского царя Фула (Феглаф-Фелассара), при помощи которого он, очевидно, утвердился на трон. Если предположить, что до этого Менахим царствовал несколько лет, затем добавить 7: месяцев царствования Захарии и Селлума и 41: год царствования Иеровоама II, то начало этого последнего царствования будет падать на годы 785-780.].

Во время пророческого служения Амоса Израильское царство находилось на высоте своего могущества. Пределы царства были расширены до пределов славного царства Соломонова (4: Цap XIV:25-29). Соседние народы сделались данниками израильтян. Страна украсилась величественными постройками (Ам III:15; IV:3) и обогатилась добычей, давшей возможность вельможам самарийским предаваться праздности и роскоши (VI:4-6). Вместе с этим, под влиянием временного могущества, среди вельмож десятиколенного царства развилось крайнее высокомерие (VI:8), уверенность в своей силе (VI:13), стремление к наживе, побуждавшее притеснять бедных и неимущих (II:7; III:10), любовь к pocкоши и пиршествам (VI:4-6; II:7-8).

Книга Амоса, состоящая из 9: глав, может быть разделена на три части, введение, обнимающее гл. I-II, речи против Израильского царства (гл. III-VI) и видения с изъясняющими их пророчествами (VII-IX). Основная, тема книги пророка Амоса - возвещение суда десятиколенному царству за его нечестие. Пророчество о суде Божием раскрывается и в речах Амоса, и в видениях. Возвещение этого суда пророк начинает с иноземных народов - сириян, филистимлян, финикиян, едомитян, аммонитян, маовитян, которых он обличает в разных преступлениях (гл. I:2-II:3). Затем пророк обращается к Иудейскому царству и за уклонение его вслед чужих богов угрожает тем, что огонь, посланный Иеговою, пожрет чертоги Иерусалима (II:4-5). После этого пророк почти исключительно говорит о суде над Израильским царством. Особенность обличительных речей Амоса состоит в том, что он преимущественно имеет в виду преступления народа против требований нравственного закона - пророк совершенно не касается, в отличие напр. от Осии, политики Израиля, а также мимоходом только говорит о религии и культе. Пророк возмущается нарушением справедливости самарийскими вельможами, тем, что они грабежом и насилием собирают себе сокровища (III:10), угнетают нищих (IV:1), покупают неимущих за серебро и бедных за пару обуви (VIII:6). Вы, говорит пророк, "враги правого, берете взятки и извращаете в суде дела бедных" (V:12). Пророк обличает вельмож самарийских за то, что они насилием (III:10), обманной торговлей (VIII:5), взятками с бедных (V:11) сделались богаты, построили великолепные дома, насадили виноградники, живут в роскоши и неге (VI:3-6; III:12). С особенным негодованием, при этом, пророк говорит о женщинах самарийских, своею любовью к роскоши побуждавших мужей притеснять бедных и угнетать нищих (IV:1). Изнеженность и надежды на собственные силы (VI:13) есть уже мерзость пред Господом. Но вельможи самарийские присоединяли к этому еще и то, что не заботились о бедствии народа (VI:6) и, как бы насмехаясь над освободившим их из Египта Господом (II:9-10) "поили вином назореев и пророкам приказывали, говоря: не пророчествуйте" (II:11-12). Тяжесть указываемых преступлений увеличивалась еще тем, что Израиль не сознавал их. Господь вразумлял народ показаниями (IV:6-11), но он не вразумлялся; надеясь на завет с Богом (V:14). Израиль даже желал наступления дня Господня или дня суда, уверенный, что этот суд его не коснется (V:14, 18). Между тем народ по прежнему совершал незаконное служение Богу в Вефиле, Дане, Галгалах и Вирсавии (V:5; VIII:14), ограничиваясь принесением жертв и соблюдением праздников (V:21-23; IV:4-5).

Обличая преступлений народа, пророк указывает ему и идеал нравственной жизни. Пророк приглашает взыскать Господа (V:4). В V:24: пророк говорит: пусть как вода течет суд (mischfath) и правда (zedakoh), как сильный поток. Пророк имеет в виду здесь, без сомнения, прежде всего сферу общественного и частного права, правду в смысле юридическом. Но понятия суд и правда выражают у пророка и нечто большее: пророк требует сострадания, милости, жалости (1-2), вообще не только добрых дел, но и настроения к добру, когда приглашает искать добра, а не зла, возненавидеть зло и возлюбить добро (V:14-15). Касаясь собственно религиозной жизни народа, пророк обличает тех, которые "клянутся грехом самарийским и говорят жив бог твой, Дан! и жив путь в Вирсавию" (VIII:14), а вместе с тем увещевает "не искать Вефиля, не ходить в Галгал и не странствовать в Вирсавию" (V:5).

Но народ в целом не способен уже принять увещания пророка и предотвратить наказание. Поэтому Амос возвещает суд Божий над народом. По слову пророка, наказание не отвратимо и народ нигде не может укрыться от него (IX:2-4). Пророк составляет уже плачевную песнь о доме Израилеве: упала, не встает более дева, Израилева! Повержена на земле, своей, и некому поднять ее (V:1-2). Наказание постигнет не только царствующий дом, что возвещено было Илиею и Елисеем, но все царство. Гибель предстоит всем святилищам народным, всем домам большим и малым и всему народу (III:14-15; VI:7-11; IX:1-4). Пророк возвещает, при этом, гибель дома Иеровоама от меча (VII:9), наступление разных физических бедствий (VI:10; VII:1-7; VIII:8), пленение народа (VI:7) и переселение его за Дамаск (V:27). В числе предстоящих народу бедствий пророк указывает с особенной силой лишение слова Божия и жажду слышания этого слова (VIII:11-13). Сообщение слова Божия народу Израильскому было доказательством теократического избрания его, преимуществом народа пред другими и залогом его будущего величия. Таким образом, лишение слова Божия, которым угрожает пророк, равносильно отнятию преимуществ избранного народа и лишение его теократической будущности.

Пророчества о суде Божием над Израилем, изложенные в речах, раскрываются и в символических ведениях, которые созерцал пророк (VII-IX). В четвертом видении (VIII:1-2) пророку показывается образом корзины, наполненной спелыми плодами, что Израиль созрел для суда, а в пятом (IX:1) видении пророк слышит уже повеление обрушить храм, в который собрался народ, на головы собравшихся, чтобы все они погибли.

Но угрожая судом Божиим дому Иакова и занятый главным образом мыслью об этом суде, пророк простирает свой взор и за пределы этого суда, и мысль его обращается к светлому будущему. Для Израильского царства, как для самостоятельного политического целого нет будущности, и оно обречено на погибель. Но есть эта будущность для Иудейского царства с его царской фамилией и, очевидно, для отдельных личностей десятиколенного царства. Рассеяние народа, по слову пророка, произведет только отделение соломы от зерен, грешных от праведников (IX:9). Последние могут спастись, прибегнув под кров скинии Давидовой, т. е. царствующего дома Давидова. В период грозных судов Божиих, имеющих постигнуть и Иуду наравне с Израилем (II:4; VI:1), дом Давидов лишится своего блеска и величия и превратится как бы в полуразрушенную скинию (палатку). Но Господь некогда восстановит разрушенную скинию Давида, заделает ее трещины и проломы и устроит ее, как во дни древние. Дом Давидов будет поставлен во главе очищенного народа, имеющего составиться из всех призывающих имя Господне. По внутреннему своему характеру новое царство будет царством мира, изобилия всех благ и отсутствия всяких бедствий (IX:11-15).

Таково содержание кн. Амоса. Свои обличия, увещания и угрозы пророк Амос излагает от лица Божия. При этом в личности Бога Амос особенно выставляет на вид Его величие, всемогущество и Правосудие. Величие и всемогущество Божие, по воззрению пророка, открывается и в природе и в истории. В природе оно открывается в том, что Господь есть Бог воинств (III:13; IV:13; VI:8; IX:5), Он "образует горы и творит ветер" (IV:13), Он сотворил созвездие и Орион, претворяет смертную тень в ясное утро, а день делает темным, как ночь; колеблет землю призывает воды морские и разливает их по лицу земли (V:8; VIII:8; IX:5-6). В истории величие и всемогущество Божие проявилось в том, что Он вывел Израиля из Египта, истребил пред лицом его Амморея (II:9-10), Он укрепляет опустошителя против сильного, и (V:9) вывел филистимлян из Кафтора и арамлян из Кира (IX:7). Но указывая на величие Божие, пророк вместе с этим с особенною силою желает выставить народу на вид, нравственные свойства Существа Божия и именно Его Правосудие. По воззрению пророка требование правды есть основное требование Бога, предъявляемое как к Израилю, так и ко всем другим народам (I-II), только соблюдение правды дает ценность обрядам и жертвам в очах Божиих (V:21-25). Современники пророка надеялись на завет с Богом, полагая, что в силу этого завета, независимо от своих дел, они будут безопасны, и что день суда Господня может принести им только благополучие (V:18). Вопреки этим воззрениям, пророк желает внушить, что и с Израилем Господь поступит по Правосудию, что от этого правосудия народ не укроется нигде (IX:3-4), что избрание народа само по себе, независимо от поведения народа, не только не является гарантией его безопасности, а, напротив, усугубит тяжесть его ответственности (III:2).

Если сравнить учение кн. Амоса с учением кн. Осии, то, при сходстве их по существу, можно заметить и различие между ними. Амос выдвигает личности Бога, Его величие и Правосудие; Осия выдвигает особенно милосердие Бога и любовь. Восставая против внешнего служения Богу, не соединяемого с внутренним отношением, Амос требует главным образом соблюдения правды, требований нравственного закона; Осия - выставляет на вид необходимость любви к Богу и верности ему. Иегова поставил нравственные требования; исполнение их есть служение Иегове: такова сущность учения Амоса. Иегова возлюбил тебя; отвечай на эту любовь любовью, и ты будешь служить Господу: такова сущность учения Осии. Очевидно, Амос и Осия восполняют один другого и раскрывают богооткровенное учение соответственно своим личным особенностям. Если Осию, по личным особенностям и по характеру его учения можно сравнить с новозаветным проповедником любви Иоанном Богословом, то Амоса можно сопоставлять с новозаветными проповедниками правды Иоанном Крестителем и Ап. Иаковом.

Со стороны изложения кн. Амоса отличается высокими качествами, и является одним из наиболее совершенных произведений ветхозаветной письменности. Вопреки мнению блаж. Иеронима, который называет Амоса - imperitus sermone, неопытным в речи, новейшие комментаторы единогласно признают, что язык пророка отличается простотою, чистотою, изяществом и силою. В речи пророка изобилуют образы, причем эти образы пророк заимствует весьма часто из пастушеской жизни. Так, глас Господа пророк уподобляет рычанию льва, ycтрашающего пастухов (I:1-2; III:4-8); спасение Израиля уподобляет отнятие пастухом голени или части уха из пасти льва (III:12), женщин самаринских сравнивает с телицами васанскими (IV:1) и т. д. Вообще, по мнению одного из комментаторов кн. Амоса (Эвальда), "пастушеская жизнь отражается не только в сравнениях и пророческих образах, но и в тончайших нитях представлений и языка этого пророка, во всем его жизненном опыте и мировоззрении" (Ewald, Die Propheten. I, 84). Из других особенностей изложения пророка комментаторы отличают частое употребление одних и тех же формул с целью выдвинуть мысль (I:3-II:6; VII:1-3, 4-6), пользование созвучными словами или игру слов (V:5; VIII:1), частое употребление apax legomena. При этом новейшие авторы находят, что в построении речей Амоса соблюдено деление на строфы, хотя в указании этих строф новейшие авторы весьма расходятся.

Относительно текста кн. Амоса полагают, что он сохранился в большей чистоте, чем, напр., текст Осии. Но в тоже время есть, в кн. Амоса несколько мест, темнота которых заставляет предполагать в них порчу текста.

Литература о кн. Амоса.: 1) Иностранная: Baur, Der Proph. Amos erklart 1847. chel, Amos. 1893. Valeton. Amos und Hosea 1894: Harper, Comment. on Amos and Hosea. 1906. Touzard, Le livre d'Amos. 1909. См. также общие труды о книгах малых пророков. 2) Русская: М. О. Вержболович, Прор. служение в изр. десятиколенном царстве. 1891. Проф. П. А. Юнгеров. Книга пророка Амоса. Введение, перевод и объяснение. 1887. Здесь на с. LIV-LV см. библиогр. указания.
00:1. Надписание. 2-5. Возвещение суда Божия сирийцам. 6-8. Суд Божий над филистимлянами. 9-10. Суд Божий над финикиянами. 11-12. Суд Божий над Едомом. 13-15. Суд Божий над сынами аммоновыми.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THOUGH this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah (Isa. i. 1), for in the Hebrew their names are very different; their families too were of a different character, for Isaiah was a courtier, Amos a country-farmer. Amos signifies a burden, whence the Jews have a tradition that he was of a slow tongue and spoke with stammering lips; we may rather, in allusion to his name, say that his speech was weighty and his word the burden of the Lord. He was (as most think) of Judah, yet prophesied chiefly against Israel, and at Bethel, ch. vii. 13. Some think his style savours of his extraction, and is more plain and rustic than that of some other of the prophets; I do not see it so; but it is plain that his matter agreed with that of his contemporary Hosea, that out of the mouth of these two witnesses the word might be established. It appears by his contest with Amaziah the priest of Bethel that he met with opposition in his work, but was a man of undaunted resolution in it, faithful and bold in reproving sin and denouncing the judgments of God for it, and pressing in his exhortations to repentance and reformation. He begins with threatenings against the neighbouring nations that were enemies to Israel, ch. i. and ii. He then calls Israel to account, and judges them for their idolatry, their unworthy walking under the favours God had bestowed upon them, and their incorrigibleness under his judgments, ch. iii. and iv. He calls them to repentance ( ch. v.), rejecting their hypocritical sacrifices unless they did repent. He foretels the desolations that were coming upon them notwithstanding their security (ch. vi.), some particular judgments (ch. vii.), particularly on Amaziah; and, after other reproofs and threatenings (ch. viii. and ix.), concludes with a promise of the setting up of the Messiah's kingdom and the happiness of God's spiritual Israel therein, just as the prophecy of Joel concluded. These prophets, having opened the wound in their reproofs and threatenings, which show all wrong, in the promises of gospel-grace open the remedy, which alone will set all to rights.

In this chapter we have, I. The general title of this prophecy (ver. 1), with the general scope of it, ver. 2. II. God's particular controversy with Syria (ver. 3-5), with Palestine (ver. 6-8), with Tyre (ver. 9, 10), with Edom (ver. 11, 12), and with Ammon (ver. 13-15), for their cruelty to his people and the many injuries they had done them. This explains God's pleading with the nations, Joel iii. 2.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Amos
Amos, the third of the minor prophets, was, it is said, of the little town of Tekoa, in the tribe of Judah, about four leagues southward of Jerusalem. There is no good proof, however, that he was a native of this place; but only that he retired thither when he was driven from Beth-el, which was in the kingdom of the ten tribes. It is very probable that he was born within the territories of Israel, and that his mission was directed principally to this kingdom.
As he was prophesying in Beth-el, where the golden calves were, in the reign of Jeroboam the second, about the year of the world 3217; before the birth of Jesus Christ, 783; before the vulgar era, 787; Amaziah, the high priest of Beth-el, accused him before King Jeroboam, saying, "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land." Amaziah said therefore unto Amos, "O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el; for it is the king's chapel, and it is the king's court."
Amos answered Amaziah, "I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit. And the Lord took me as I followed the flock; and the Lord said unto me, Go, prophesy unto my people Israel. Now, therefore, hear thou the word of the Lord; Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith the Lord, Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land, and Israel shall surely go into captivity forth of his land."
After this the prophet retired into the kingdom of Judah, and dwelt in the town of Tekoa, where he continued to prophesy. He complains in many places of the violence offered him by endeavoring to oblige him to silence, and bitterly exclaims against the disorders of Israel.
He began to prophesy the second year before the earthquake, which happened in the reign of King Uzziah; and which Josephus, with most of the ancient and modern commentators, refers to this prince's usurpation of the priest's office, when he attempted to offer incense to the Lord.
The first of his prophecies, in order of time, are those of the seventh chapter. The others he pronounced in the town of Tekoa, whither he retired. His two first chapters are against Damascus, the Philistines, Tyrians, Edomites, Ammonites, Moabites, the kingdom of Judah, and that of the ten tribes. The evils with which he threatens them refer to the times of Shalmaneser, Tiglath-pileser, Sennacherib, and Nebuchadnezzar, who did so much mischief to these provinces, and at last led the Israelites into captivity.
He foretold the misfortunes into which the kingdom of Israel should fall after the death of Jeroboam the Second, who was then living. He foretold the death of King Zechariah; the invasion of the lands belonging to Israel by Pul and Tiglath-pileser, kings of Assyria; and speaks of the captivity of the ten tribes, and of their return into their own country. He makes sharp invectives against the sins of Israel; against their effeminacy and avarice, their harshness to the poor, the splendor of their buildings, and the delicacy of their tables. He reproves the people of Israel for going to Beth-el, Dan, Gilgal, and Beer-sheba, which were the most famous pilgrimages of the country; and for swearing by the gods of these places.
The time and manner of his death are not known. Some old authors relate that Amaziah, priest of Beth-el, whom we have spoken of, provoked by the discourses of the prophet, had his teeth broken in order to silence him. Others say that Hosea, or Uzziah, the son of Amaziah, struck him with a stake upon the temples, and knocked him down, and almost killed him; that in this condition he was carried to Tekoa, where he died, and was buried with his fathers. This is the account these authors give us. On the contrary, it is the opinion of others, that he prophesied a long time at Tekoa after the adventure he had with Amaziah: and the prophet taking no notice of the ill treatment which he is said to have received from Uzziah, his silence is no argument that he suffered nothing from him.
St. Jerome observes, that there is nothing great and sublime in the style of Amos. He applies these words of St. Paul to him, rude in speech, though not in knowledge. He says farther, that as every one chooses to speak of his own art, Amos generally makes use of comparisons taken from the country life wherein he had been brought up. St. Austin shows that there was a certain kind of eloquence in the sacred writers, directed by the spirit of wisdom, and so proportioned to the nature of the things they treated of, that even they who accuse them of rusticity and unpoliteness in their way of writing, could not choose a style more suitable, were they to have spoken on the same subject, to the same persons, and in the same circumstances.
Bishop Lowth is not satisfied with the judgment of St. Jerome. His authority, says the learned prelate, has occasioned many commentators to represent this prophet as entirely rude, void of eloquence, and wanting in all the embellishments of style; whereas any one who reads him with due attention will find him, though a herdsman, not a whit behind the very chiefest prophets; almost equal to the greatest in the loftiness of his sentiments; and not inferior to any in the splendor of his diction, and the elegance of his composition. And it, is well observed, that the same heavenly Spirit which inspired Isaiah and Daniel in the palace, inspired David and Amos in their shepherds' tents; always choosing proper interpreters of his will, and sometimes perfecting praise even out of the mouths of babes: at one time using the eloquence of some; at another, making others eloquent to subserve his great purposes. See Calmet and Dodd.
Archbishop Newcome speaks also justly of this prophet: "Amos borrows many images from the scenes in which he was engaged; but he introduces them with skill, and gives them tone and dignity by the eloquence and grandeur of his manner. We shall find in him many affecting and pathetic, many elegant and sublime, passages. No prophet has more magnificently described the Deity; or more gravely rebuked the luxurious: or reproved injustice and oppression with greater warmth, and a more generous indignation. He is a prophet on whose model a preacher may safely form his style and manner in luxurious and profligate times."

This chapter denounces judgments against the nations bordering on Palestine, enemies to the Jews, viz., the Syrians, Amo 1:1-5; Philistines, Amo 1:6-8; Tyrians, Amo 1:9, Amo 1:10; Edomites, Amo 1:11, Amo 1:12; and Ammonites, Amo 1:13-15. The same judgments were predicted by other prophets, and fulfilled, partly by the kings of Assyria, and partly by those of Babylon; though, like many other prophecies, they had their accomplishment by degrees, and at different periods. The prophecy against the Syrians, whose capital was Damascus, was fulfilled by Tiglath-pileser, king of Assyria; see Kg2 16:9. The prophecy against Gaza of the Philistines was accomplished by Hezekiah, Kg2 18:8; by Pharaoh, Jer 47:1; and by Alexander the Great; see Quintius Curtius, lib. 4. c. 6. The prophecy against Ashdod was fulfilled by Uzziah, Ch2 26:6; and that against Ashkelon by Pharaoh, Jer 47:5. All Syria was also subdued by Pharaoh-necho; and again by Nebuchadnezzar, who also took Tyre, as did afterwards Alexander. Nebuchadnezzar also subdued the Edomites, Jer 25:9, Jer 25:21; Jer 27:3, Jer 27:6. Judas Maccabeus routed the remains of them, 1 Maccabees 5:3; and Hyrcanus brought them under entire subjection. The Ammonites were likewise conquered by Nebuchadnezzar. The earthquake, which the prophet takes for his era, is perhaps referred to in Zac 14:5, and also in Isa 5:25. Josephus ascribes it to Uzziah's invasion of the priestly office; see Ch2 26:16.
Albert Barnes: Notes on the Bible - 1834
Introduction to Amos
Theodoret: "He who made, one by one, the hearts of men, and understands all their works, knowing the hardness and contrariousness of the heart of Israel, reasons with them not through one prophet only, but, employing as His ministers many prophets and wondrous men, admonishes them and foretells the things to come, evidencing through the harmony of many the truthfulness of their predictions."
As the contradiction of false teachers gave occasion to Paul to speak of himself, so the persecution of the priest of Bethel has brought out such knowledge as we have of the life of Amos, before God called him to be a prophet. "I," he says, "was no prophet, neither was I a prophet's son" Amo 7:14. He had not received any of the training in those schools of the prophets which had been founded by Samuel, and through which, amid the general apostasy and corruption, both religious knowledge and religious life were maintained in the remnant of Israel. He was a "herdsman," whether (as this word, בקר bâ qâ r, would naturally mean being used always of the "ox" or "herd" in contrast with the "flocks" of sheep or goats, and the name being derived from "plowing") "a cowherd" or (less obviously) "a shepherd." He was "among the herdsmen of Tekoah"; among them, and, outwardly, as they, in nothing distinguished from them.
The sheep which he tended (because he also kept sheep) may have been his own. There is nothing to prove or to disprove it. Anyhow, he was not like the king of Moab, "a sheep-master" , as the Jews, following out their principle, that "prophecy was only bestowed by God upon the rich and noble" (see the note at Joe 2:29), wish to make him. Like David, he was following the sheep , as their shepherd. But his employment as "a gatherer" (or, more probably, "a cultivator") "of sycamore fruit" designates him instead as one living by a rural employment for hire. Probably, the word designates the artificial means by which the sycamore fruit was ripened, irritating, scraping, puncturing, wounding it .
Amos does not say that these were his food, but that one of his jobs was to perform a gardener's function in maturing the figs. So he was something of a gardener and a shepherd among other shepherds. The sheep which he fed were also probably a matter of trade. The breed of sheep and goats, נקד naqad in keeping with his special name of shepherd נקד nô qê d, was derived, is still known by the same name in Arabia; a race, small, thin, short-legged, ugly, and stunted. It furnished a proverb, "viler than a naqad"; yet the wool of the sheep was accounted the very best. The goats were found especially in Bahrein. Among the Arabs also, the shepherd of these sheep was known by a name derived from them. They were called "naqad;" and their shepherd was called a "noqad" .
The prophet's birthplace, Tekoah, was a town which, in the time of Josephus and of Jerome, had dwindled into a "village" , "a little village" , on a high hill, twelve miles from Jerusalem, "which," Jerome adds, "we see daily." "It lay" Jerome says , "six miles southward from holy Bethlehem where the Saviour of the world was born, and beyond it is no village except some rude huts and movable tents. Such is the wide waste of the desert which stretches to the Red Sea, and the bounds of the Persians, Ethiopians, and Indians. And no grain whatever being grown upon this dry and sandy soil, it is all full of shepherds, in order, by the multitude of the flocks, to make amends for the barrenness of the land." From Tekoah Joab brought the "wise woman" Sa1 14:2 to intercede for Absalom; Rehoboam built it Ch2 11:6; i. e., whereas it had been before (what it afterward again became) a village, and so was not mentioned in the Book of Joshua, he made it a fortified town toward his southeastern border.
The neighboring wilderness was called after it (Ch2 20:20; 1 Macc. 9:33). Besides its sycamores, its oil was the best in Judah . War and desolation have extirpated both from this as well as from other parts of Palestine . Its present remains are Christian , "ruins of 4 or 5 acres." It, as well as so many other places near the Dead Sea, is identified by the old name, slightly varied in pronunciation, Theku'a, as also by its distance from Jerusalem . In the sixth century a. d. we hear of a chapel in memory of the holy Amos at Tekoa , where the separated monks of the lesser laura of Saba communicated on the Lord's day. The wide prospect from Tekoa embraced both the dead and the living - God's mercies and His judgments.
To the Southeast "the view is bounded only by the level mountains of Moab, with frequent bursts of the Dead Sea, seen through openings among the rugged and desolate mountains which intervene." On the North, the Mount of Olives is visible, at that time dear to sight, as overhanging the place, which God had "chosen to place His Name there." Tekoah, however, although the birthplace, was not the home of the prophet. He was "among the herdsmen from Tekoah" (מתקוע mı̂ teqô a‛) their employment, as shepherds, leading them away "from Tekoah." In the wilds of the desert while he was following his sheep, God saw him and Rev_ealed Himself to him, as he had to Jacob and to Moses, and said to him, "Go prophesy unto My people Israel." And, just as the apostles left their nets and their father, and Matthew abandoned the receipt of custom, and followed Jesus, so Amos left his sheep and his cultivation of sycamores, and appeared suddenly in his shepherd's dress at the royal but idolatrous Amo 7:13 sanctuary, the temple of the state, to denounce the idolatry sanctioned by the state, to foretell the extinction of the Royal family, and the captivity of the people. This, like Hosea, he had to do in the reign of the mightiest of the sovereigns of Israel, in the midst of her unclouded prosperity. Bethel was only twelve miles north of Jerusalem , since Tekoah was twelve miles toward the southeast. Six or seven hours would suffice to transport the shepherd from his sheep and the wilderness to that fountain of Israel's corruption, the high places of Bethel, and for the inspired peasant to confront the priests and the prophets of the state-idolatry.
There doubtless he said, "the sanctuaries of Israel shall be laid waste" Amo 7:9; and there, like the former "man of God," while standing opposite "the altar," he renewed the prophecy against it, and prophesied that in its destruction it should involve its idolatrous worshipers Amo 9:1. Yet although he did deliver a part of his prophecy at Bethel, still, like his great predecessors Elijah and Elisha, doubtless he did not confine his ministry there. His summons to the luxurious ladies of Samaria, whose expenses were supported by the oppressions of the poor Amo 4:1, was without question delivered in Samaria itself. The call to the pagan to look down into Samaria from the heights which girt in the valley out of which it rose (see the notes at Amo 3:9), thence to behold its din and its oppressions, to listen to the sound of its Rev_elries and the wailings of its oppressed, and so to judge between God and His people, would also be most effectively given within Samaria. The consciences of the guilty inhabitants to whom he preached would populate the heights around them, their wall of safety, as they deemed, between them and the world, with pagan witnesses of their sins, and pagan avengers.
The prophet could only know the coming destruction of the house of Jeroboam and the captivity of Israel by inspiration. The sins which he rebuked, he probably knew from being among them. As Paul's "spirit was stirred in him" at Athens, "when he saw the city wholly given to idolatry" Act 17:16, so the spirit of Amos must have been stirred to its depths by that grievous contrast of luxury and penury side by side, which he describes in such vividness of detail. The sins which he rebukes are those of the outward prosperity especially of a capital, the extreme luxury Amo 3:12, Amo 3:15; Amo 4:1; Amo 5:11; Amo 6:4-6, Rev_elries Amo 2:8; Amo 3:9, debauchery Amo 2:7, of the rich, who supported their own reckless expenditure by oppression of the poor Amo 2:7-8; Amo 3:9; Amo 4:1; Amo 5:11; Amo 6:3; Amo 8:4-6, extortion Amo 3:10, hard bargains with their necessities Amo 2:8, perversion of justice Amo 2:7; Amo 5:7, Amo 5:12, with bribing, Amo 2:6; Amo 5:12, false measures Amo 8:5, a griping, hard-fisted, and probably usurious sale of grain Amo 8:5-6. In grappling with sin, Amos deals more with the details and circumstances of it than Hosea. Hosea touches the center of the offence; Amos shows the hideousness of it in the details into which it branches out. As he is everywhere graphic, so here he points out the events of daily life in which the sin showed itself, as the vile price or, it may be, the article of luxury, "the pair of sandals" Amo 2:6; Amo 8:6, for which the poor was sold, or the "refuse of wheat" (he coins the term) which they sold, at high prices and with short measure to the poor Amo 8:6.
According to the title which Amos prefixes to his prophecy, his office fell within the 25 years, during which Uzziah and Jeroboam II were contemporaries (809-784 B. C). This falls in with the opinion already expressed that the bloodshed mentioned by Hosea in the list of their sins, was instead political bloodshed in their Rev_olutions after the death of Jeroboam II, than individual murder. For Amos, while upbraiding Israel for the sins incidental to political prosperity and wealth (such as was the time of Jeroboam II) does not mention bloodshed.
It has been thought that the mention of the earthquake, two years before which Amos began his prophecy, furnishes us with a more definite date. That earthquake must have been a terrible visitation, since it was remembered after the captivity, two and a half centuries afterward. "Ye shall flee," says Zechariah Zac 14:5, as of a thing which his hearers well knew by report, "as ye fled before the earthquake in the days of Uzziah king of Judah." Josephus connects the earthquake with Uzziah's act of pride in offering the incense, for which God struck him with leprosy. He relates it as a fact (Antiquities ix. 10): "Meanwhile a great earthquake shook the ground, and, the temple parting, a bright ray of the sun shone forth, and fell upon the king's face, so that immediately the leprosy came over him. And before the city, at the place called Eroge, the Western half of the hill was broken off and rolled half a mile to the mountain Eastward, and there stayed, blocking up the ways and the king's gardens." This account of Josephus, however, is altogether unhistorical. Not to argue from the improbability, that such an event as the rending of the temple itself should not have been mentioned, Josephus has confused Zechariah's description of an event yet future with the past earthquake under Uzziah. Nor can the date be reconciled with the history. For when Uzziah was stricken with leprosy, "Jotham, his son, was over the king's house, judging the people of the land" Ch2 26:21. But Jotham was only 25 years old at his father's death, "when he himself began to reign" Ch2 27:1. And, Uzziah survived Jeroboam by 26 years. So Jotham, who judged for his father after his leprosy, was not born when Jeroboam died. Uzziah then must have been stricken with leprosy some years after Jeroboam's death; and consequently, after the earthquake also, since Amos, who prophesied in the days of Jeroboam, prophesied "two years before the earthquake."
An ancient Hebrew interpretation of the prophecy of Isaiah, "within threescore and five years shall Ephraim be broken that it is no more a people" Isa 7:8, assumed that Isaiah was foretelling the commencement of the captivity under Tiglath-Pileser or Sargon, and since the period of Isaiah's own prophecy to that captivity was not 65 years, supposed that Isaiah counted from a prophecy of Amos, "Israel shall surely be led captive out of his own land" Amo 7:11, Amo 7:17. They placed this prophecy of Amosin the 25th year of Uzziah. Then his remaining 27 years, Jotham's 16 years, Ahaz' 16 years, and the first 6 years of Hezekiah would have made up the 65 years. This calculation was not necessarily connected with the error as to the supposed connection of the earthquake and the leprosy of Uzziah. However, it is plain from the words of Isaiah, "in yet threescore and five years," that he is dating from the time when he uttered the prophecy; and so the prophecy relates, not to the imperfect captivity which ended the "kingdom" of Israel, but to that more complete deportation under Esarhaddon Ezr 4:2; Ch2 33:11; Kg2 17:24, when the ten tribes ceased to be "anymore a people" (Ahaz-14 years + Hezekiah-29 years + Manasseh-22 years =65 years total). Neither then does this fix the date of Amos.
Nor does the comparison, which Amos bids Israel make between his own borders, and those of Calneh, Hamath and Gath, determine the date of the prophecy. Since Uzziah broke down the walls of Gath Ch2 26:6, and Hamath was recovered by Jeroboam II to Israel Kg2 14:28, it is probable that the point of comparison lay between the present disasters of these nations, and those with which Amos threatened Israel, and which the rich men of Israel practically did not believe. For it follows, "ye that put far away the evil day" Amo 6:3. It is probable then that Calneh (the very ancient city Gen 10:10 which subsequently became Ctesiphon,) on the other side of the Euphrates, had lately suffered from Assyria, as Gath and Hamath from Judah and Israel. But we know none of these dates. Isaiah speaks of the Assyrian as boasting that "Calno" was "as Carchemish Isa 10:9, Hamath as Arpad, Samaria as Damascus." But this relates to times long subsequent, when Hamath, Damascus, and Samaria, had fallen into the hands of Assyria. Our present knowledge of Assyrian history gives us no clue to the event, which was well known to those to whom Amos spoke.
Although, however, the precise time of the prophetic office of Amos cannot thus be fixed, it must have fallen within the reign of Jeroboam, to whom Amaziah, the priest of Bethel, accused him Amo 7:10-11. For this whole prophecy implies that Israel was in a state of prosperity, ease, and security, whereas it fell to a state of anarchy immediately upon Jeroboam's death. "The mention of the entering in of Hamath" Amo 6:14 as belonging to Israel implies that this prophecy was after Jeroboam had recovered it to Israel Kg2 14:25; and the ease, pride, luxury, which he upbraids, evince that the foreign oppressions Kg2 14:26 had ceased for some time. This agrees with the title of the prophecy, but does not limit it further. Since he prophesied while Uzziah and Jeroboam II reigned together, Amos' prophetic office must have fallen between 809 b. c. and 784 b. c. - in the last 25 years of the reign of Jeroboam II. His office, then, began probably after that of Hosea, and closed long before its close. He is, in a manner then, both later and earlier than Hosea, later than the earliest period of Hosea's prophetic office, and far earlier than the latest.
Within this period, there is nothing to limit the activity of Amos to a very short time. The message of Amaziah, the priest of Bethel, implies that Amos' words of woe had shaken Israel through and through. "Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words" Amo 7:10. It may be that God sent him to the midst of some great festival at Bethel, as, at Jeroboam's dedication-feast, He sent the prophet who afterward disobeyed Him, to foretell the desecration of the altar, which Jeroboam was consecrating, in God's Name, against God. In this case, Amos might, at once, like Elijah, have been confronted with a great. concourse of the idol-worshipers. Yet the words of Amaziah seem, in their obvious meaning, to imply that Amos had had a more pervading influence than would be produced by the delivery of God's messsage in one place. He says of "the land," that is, of all the ten tribes generally, it "is not able to bear all his words." The accusation also of a "conspiracy" probably implies, that some had not been only shaken, but they had been converted by the words of Amos, and were known by their adherence to him and his belief.
Amos seems also to speak of the prohibition to God's prophets to prophesy, as something habitual, beyond the one opposition of Amaziah, which he rebuked on the spot. "I raised up of your sons for prophets; but ye commanded the prophets, saying, Prophesy not" Amo 2:11-12. Nor, strictly speaking, was Amos a son of Ephraim. The series of images in Amo 4:1-13 seem to be an answer to the objection as to why he prophesied among them. People, he would say, were not, in the things of nature, surprised that the effect followed the cause. God's command was the cause; Amos' prophesying was the effect Amo 3:3-8. "Then they put away from them the evil day" Amo 6:3, forgetting future evil in present luxury; or they professed that God was with them; "the Lord, the God of hosts, shall be with you, as ye have spoken" Amo 5:14; or trusting in their half-service of God and His imagined presence among them, they jeered at Amos' prophecies of ill, and professed to desire the Day of the Lord, with which he threatened them; they said that evil would not reach them; "Woe unto you that desire the Day of the Lord! To what end is it to you?" Amo 5:18. "All the sinners of My people shall die by the sword, which say, the evil shall not overtake nor pRev_ent us" Amo 9:10. They showed also in deed that they hated those who publicly reproved them Amo 5:10; and Amos, like Hosea, declares that they are hardened, so that wisdom itself must leave them to themselves Amo 5:13. All this implies a continued contact between the prophet and the people, so that his function was not discharged in a few sermons, so to say, or inspired declarations of God's purpose, but must have been that of a pastor among them over the course of several years. His present book (like Hosea's book) is a summary of his prophecies.
That book (since Amos himself subsequently gathered his prophetic teaching into a whole) is one well-ordered whole. He himself (in the title) states that it had been spoken before it was written. For in that he says, these are "the words" which in prophetic vision he "saw, two years before the earthquake," this portion of his prophecies must have preceded his writings by those two years at least. That terrible earthquake was probably the occasion of his collecting those prophecies. But that earthquake doubtless was no mere note of time. If he had intended only a date, he would probably have named (as other prophets do) the year of the king of Judah. He himself mentions earthquakes Amo 4:11, as one of the warnings of God's displeasure. This more destructive earthquake was probably the first great token of God's displeasure during the prosperous reign of Jeroboam II, the first herald of those heavier judgments which Amos had predicted, and which broke upon Israel, wave after wave, until the last, carried him away captive. For two years, Israel had been forewarned; now "the beginning of sorrows" Mat 24:8 had set in.
Amos, at the beginning of his book (as has been already noticed) joins on his book with the book of the prophet Joel. Joel had foretold, as instances of God's judgments on sin, how He would recompense the wrong, which Tyre, Zidon, Philistia and Edom had done to Judah, and that He would make Egypt desolate. Amos, omitting Egypt, adds Damascus, Amman and Moab, and Judah itself. It may be, that he selects seven nations in all, as a sort of whole (since that number is so often used), or that he includes all the special enemies of the theocracy, the nations who hated Israel and Judah, because they were the people of God, and God's people itself, as far as it too was alienated from its God. Certainly, the sins denounced are sins against the theocracy or government of God. It may be, that Amos would exhibit to them the truth, that "God is no respecter of persons;" that He, the Judge of the whole earth, punishes every sinful nation; and that he would, by this declaration of God's judgments, prepare them for the truth, from which sinful man so shrinks; - that God punishes most, where He had most shown His light and love Amo 3:2. The thunder-cloud of God's judgments, having passed over all the nations round about, Syria and Philistia, Tyre, Edom, Ammon, Moab, and even discharged the fire from heaven on Judah and Jerusalem, settles finally upon Israel. The summary which closes this circle of judgments on Israel, is fuller in regard to their sins, since they were the chief objects of his mission. In that summary Amos gathers into one the sins with which he elsewhere upbraids them, and sets before them their ingratitude and their endeavors to extinguish the light which God gave them.
Our chapters follow a natural division, in that each (like those of Hosea) ends in woe. Amo 3:1-15, Amo 4:1-13, and Amos 5 are distinguished by the threefold summons - "Hear ye this word!" In each, he sets before them some of their sins, and in each he pronounces God's sentence upon them. "Therefore thus saith the Lord God; Therefore thus will I do unto thee, O Israel; Therefore the Lord, the God of hosts, the Lord, saith thus" (Amo 3:11; Amo 4:12; Amo 5:16, as before, Amo 2:14). On this follows a twofold woe, "Woe unto you that desire" Amo 5:18; "Woe to them that are at ease" Amo 6:1; both which sections alike end in renewed sentences of God's judgment; the first, of the final captivity of Israel "beyond Damascus;" the second, of their nearer afflictions through the first invasion of Tiglath-pileser (see the note at Amo 6:14). In Amos 7 he begins a series of visions. In the first two visions, God forgives, at the intercession of the prophet Amo 7:3, Amo 7:6.
In the third vision God interprets that He would no longer forgive Amo 7:8. Upon this followed the prohibition from Amaziah to prophesy, and God's sentence against him. In Amo 8:1-14, Amos resumes (as though nothing had intervened), the series of visions, upon which Amaziah had broken in. He resumes them exactly where he had been stopped. Amaziah interrupted when Amos declared that God would not "pass by" the house of Israel "anymore," but would desolate the idol-sanctuaries of israel and bring a sword against the house of Jeroboam. The vision (in which Amos resumes) renews the words, "I will not again pass by them anymore" Amo 8:2, and foretells that the songs of the idol-temple should be turned into howlings. Amos heads the last chapter with a vision, that not only should the idol-altar and temple be destroyed, but that it should be the destruction of its worshipers Amo 9:1. Amos makes each of these visions a theme which he expands, both ending in woe; the first, with the utter destruction of the idolaters of Israel Amo 8:14; the second, with that of the sinful "kingdom" of Israel Amo 9:8. With this he unites the promise to the "house" of Israel, that, "sifted" as they would be "among the nations, not one grain would fall to the earth" Amo 9:9. To this he, like Hosea, adds a closing promise (the first in his whole book) that God would raise the fallen tabernacle of David, convert the pagan, and therewith restore the captivity of Israel, amid promises, which had already (in Joel) symbolized spiritual blessings Amo 9:13.
Amos, like Hosea, was a prophet for Israel. After the second chapter in which he includes Judah in the circle of God's visitations, because he had "despised the law of the Lord" Amo 2:4-5, Amos only notices him incidentally. He there foretells that Jerusalem should (as it was) be burned with fire. Judah also must be included in the words, "against the whole family which God brought up out of the land of Egypt" Amo 3:1, and "woe" is pronounced against those who are "at ease in Zion Amo 6:1. Elsewhere, "Israel," "the house of Israel," "the virgin of Israel," "the sanctuaries of Israel," "Jacob," "the house of Jacob," and (in the same sense) "the high places of Isaac," "the house of Isaac"; "the house of Joseph," "the remnant of Joseph," "the affliction of Joseph," "the mountain," or "the mountains of Samaria," "Samaria" itself, "Bethel" Amo 3:9, Amo 3:12-14; Amo 4:1, Amo 4:4-5, Amo 4:12; Amo 5:1, Amo 5:4, Amo 5:6, Amo 5:15, Amo 5:25; Amo 6:1, Amo 6:6, Amo 6:8, Amo 6:14; Amo 7:2, Amo 7:5, Amo 7:8-9, Amo 7:16-17; Amo 8:2, Amo 8:14; Amo 9:7-8, occur interchangeably as the object of his prophecy. Amaziah's taunt, that his words, as being directed against Israel and Bethel, would be acceptable in the kingdom of Judah, implies the same; and Amos himself declares that this was his commission, "go, prophesy unto My people Israel." In speaking of the idolatry of Beersheba, Amos uses the word, "pass not over to Beersheba" Amo 5:5, adding the idolatries of Judah to their own. The word, "pass not over," could only be used by one prophesying in Israel. Therefore, it must have been the more impressive to the faithful in Israel, that Amos closed his prophecy by the promise, not to them primarily, but to the house of David, and to Israel through its restoration. Amos, like Hosea, foretells the utter destruction of "the kingdom of Israel," even while pronouncing that God would not utterly destroy "the house of Jacob" Amo 9:8-10, but would save the elect within it.
The opposition of Amaziah stands out, as one signal instance of the manifold cry, "Prophesy not," with which people to drown the Voice of God. Jeroboam left the complaint unheeded. His great victories had been foretold to him by the prophet Jonah; and he would not interfere with the prophet of God, although he predicted, not as Amaziah distorted his words, that "Jeroboam" should "die by the sword," but that "the house of Jeroboam" Amo 7:9 would so perish. But his book is all comprised within the reign of Jeroboam and the kingdom of Israel. He was called by God to be a prophet there; nor is there even the slightest trace of his having exercised his function in Judah, or having retired there in life.
A somewhat late tradition places Amos among the many prophets whom our Lord says His people killed. The tradition bore, "that after he (Amos) had been beaten often (the writer uses the same word which occurs in Heb 11:35) by Amaziah the priest of Bethel, the son of that priest, Osee, pierced his temples with a stake. He was carried half-dead to his own land, and, after some days, died of the wound, and was buried with his fathers." But the anonymous Greek writer who relates it, (although it is in itself probable) has not, in other cases, trustworthy information, and Jerome and Cyril of Alexandria knew nothing of it. Jerome relates only that the tomb of Amos was still shown at Tekoa, his birthplace.
The influence of the shepherd-life of Amos appears most in the sublimest part of his prophecy, his descriptions of the mighty workings of Almighty God Amo 4:13; Amo 5:8; Amo 9:5-6. With those awful and sudden changes in nature, whereby what to the idolaters was an object of worship, was suddenly overcast, and "the day made dark with night," his shepherd-life had made him familiar. The starry heavens had often witnessed the silent conversation of his soul with God. In the calf, the idolaters of Ephraim worshiped "nature." Amos then delights in exhibiting to them His God, whom they too believed that they worshiped, as the Creator of "nature," wielding and changing it at His Will. All nature too should be obedient to its Maker in the punishment of the ungodly Amo 8:8, nor should anything hide from Him Amo 9:2-3, Amo 9:5. The shepherd-life would also make the prophet familiar with the perils from wild beasts which we know of as facts in David's youth. The images drawn from them were probably reminiscences of what he had seen or encountered Amo 3:4-5, Amo 3:12; Amo 5:19. But Amos, a shepherd in a barren and for the most part treeless wild, lived not as a farmer. His was not a country of grain, nor of cedars and oaks; so that images from stately trees Amo 2:9, a heavy-laden wain Amo 2:13, or the sifting of corn Amo 9:9, were not the direct results of his life amid sights of nature. The diseases of grain, locusts, drought, which, the prophet says, God had sent among them, were inflictions which would be felt in the grain-countries of Israel, rather than in the wilderness of Tekoah. The insensibility for which he upbraids Israel was, of course, their hardness of heart amid their own sufferings Amo 4:7-9; the judgments, with which he threatens them in God's Name Amo 7:1-3, can have no bearing on his shepherd-life in his own land.
Even Jerome, while laying down a true principle, inadvertently gives as an instance of the images resulting from that shepherd-life, the opening words of his book, which are in part words of the prophet Joel. "It is natural," he says, "that all who exercise an art, should speak in terms of their art, and that each should bring likenesses from that wherein he hath spent his life. Why say this? In order to show, that Amos the prophet too, who was a shepherd among shepherds, and that, not in cultivated places, or amid vineyards, or woods, or green meadows, but in the wide waste of the desert, where were witnessed the fierceness of lions and the destruction of cattle, used the language of his art, and called the awful and terrible Voice of the Lord, the roaring of lions, and compared the overthrow of the cities of Israel to the lonely places of shepherds or the drought of mountains."
The truth may be, that the religious life of Amos, amid scenes of nature, accustomed him, as well as David, to express his thoughts in words taken from the great picture-book of nature, which, as being also written by the Hand of God, so wonderfully expresses the things of God. When his prophet's life brought him among other scenes of cultivated nature, his soul, so practiced in reading the relations of the physical to the moral world, took the language of his parables alike from what he saw, or from what he remembered. He was what we should call "a child of nature," endued with power and wisdom by his God. Still more mistaken has it been, to attribute to the prophet any inferiority even of outward style, in consequence of his shepherd-life. Even a pagan has said, "words readily follow thought;" much more, when thoughts and words are poured into the soul together by God the Holy Spirit. On the contrary, scarcely any prophet is more glowing in his style, or combines more wonderfully the natural and moral world, the Omnipotence and Omniscience of God Amo 4:13.
Visions, if related, are most effectively related in prose. Their efficacy depends, in part, on their simplicity. Their meaning might be overlaid and hidden by ornament of words. Thus, much of the Book of Amos, then, is naturally in prose. The poetry, so to speak, of the visions of Amos or of Zechariah is in the thoughts, not in the words. Amos has also chosen the form of prose for his upbraidings of the wealthy sinners of Israel. Yet, in the midst of this, what more poetic than the summons to the pagan enemies of Israel, to populate the heights around Samaria, and behold its sins Amo 3:9? What is more graphic than that picture of utter despair which did not dare to name the Name of God Amo 6:9-10? What is bolder than the summons to Israel to come, if they desired, at once to sin and to atone for their sin Amo 4:4? What is more striking in power than the sudden turn, "You only have I known. Therefore I will punish you for all your iniquities" Amo 3:2? Or the sudden summons "because I will do this unto thee" Amo 4:12 (the silence (what the "this" is) is more thrilling than words) "prepare to meet thy God, O Israel?" Or what is more pathetic than the close of the picture of the luxurious rich, when, having said, how they heaped luxuries one upon another, he ends with what they did not do; "they are not grieved for the afflictions of Joseph" Amo 6:6?
Augustine selects Amos, as an instance of unadorned eloquence. Having given instances from Paul, he says , "These things, when they are taught by professors, are accounted great, bought at a great price, sold amid great boasting. I fear these discussions of mine may savor of the like boasting. But I have to do with men of a spurious learning, who think meanly of our writers, not because they have not, but because they make no show of the eloquence which these prize too highly.
"I see that I must say something of the eloquence of the prophets. And this I will do, chiefly out of the book of that prophet, who says that he was a shepherd or a cowherd, and was taken thence by God and sent to prophesy to His people.
"When then this peasant, or peasant-prophet, reproved the ungodly, proud, luxurious, and therefore most careless of brotherly love, he cries aloud, "Woe to them that are at ease in Zion, etc." Would they who, as being learned and eloquent, despise our prophets as unlearned and ignorant of elocution, had they had aught of this sort to say, or had they to speak against such, would they, as many of them as would fain not be senseless, wish to speak otherwise? For what would any sober ear desire more than is there said? First, the inveighing itself, with what a crash is it hurled as it were, to awaken their stupefied senses!"
Therefore, having analyzed these verses, he says, "How beautiful this is, and how it affects those who, reading, understand, there is no use in saying to one who does not himself feel it. More illustrations of the rules of rhetoric may be found in this one place, which I have selected. But a good hearer will not be so much instructed by a diligent discussion of them, as he will be kindled by their glowing reading. For these things were not composed by human industry, but were poured forth in eloquent wisdom from the Divine Mind, wisdom not aiming at eloquence, but eloquence not departing from wisdom." "For if, as some most eloquent and acute men could see and tell, those things which are learned as by an art of rhetoric, would not be observed and noted and reduced to this system, unless they were first found in the genius of orators, what wonder if they be found in those also, whom "He" sends, who creates genius? Wherefore we may well confess that our canonical writers and teachers are not wise only but eloquent, with that eloquence which beseems their character."
Jerome, in applying to Amos words which Paul spoke of himself, "rude in speech but not in knowledge" Co2 11:6, doubtless was thinking mostly of the latter words, for he adds, "For the same Spirit who spoke through all the prophets, spake in him." Dr. Lowth says happily (de Poesi Hebr. Prael. xxi.), "Jerome calls Amos, rude in speech but not in knowledge, implying of him what Paul modestly professed as to himself, on whose authority many have spoken of this prophet, as though he were altogether rude, ineloquent, unadorned. Far otherwise! Let any fair judge read his writings, thinking not who wrote them, but what he wrote, he will think that our shepherd was "in no wise behind the very chiefest" prophets; in the loftiness of his thoughts and the magnificence of his spirit, nearly equal to the highest, and in the splendor of his diction and the elegance of the composition scarcely inferior to any. For the same Divine Spirit moved by His inspiration Isaiah and Daniel in the court, David and Amos by the sheepfold; always choosing fitting interpreters of God's Will and sometimes perfecting praise out of the mouth of babes. Of some He uses the eloquence; others He makes eloquent."
It has indeed been noticed that in regularity of structure he has an elegance unique to himself. The strophaic form, into which he has cast the heavy prophecies of the two first chapters adds much to their solemnity; the recurring "burden" of the fourth chapter, "Yet have ye not returned unto Me, saith the Lord" Amo 4:6, Amo 4:8-11, gives it a deep pathos of its own. Indeed no other prophet has bound his prophecies into one, with so much care as to their outward form, as this inspired shepherd. Amos (to use human terms) was not so much the poet as the sacred orator. One of those energetic turns which have been already instanced, would suffice to stamp the human orator. Far more, they have shaken through and through souls steeped in sin from the prophet's time until now. It has been said of human eloquence, "he lightened, thundered, he commingled Greece." The shepherd has shaken not one country, but the world; not by a passing earthquake, but by the awe of God which, with electric force, streamed through his words.
Some variation of dialect, or some influence of his shepherd-life upon his pronunciation, has been imagined in Amos. But it relates to five words only. In three, his orthography differs by a single letter from that found elsewhere in Hebrew. In two cases, the variation consists in the use of a different sibilant; the third in the use of a weaker guttural. Besides these, he uses a softer sound of the name Isaac, which also occurs in Jeremiah and a Psalm; and in another word, he, in common with two Psalms, employs a root with a guttural, instead of that common in Hebrew which has a strong sibilant. In four of these cases, Amos uses the softer form; in the fifth, we only know that the two sibilants were pronounced differently once, but cannot guess what the distinction was. The two sibilants are interchanged in several Hebrew words, and on no rule, that we can discover. In another of the sibilants, the change made by Amos is just the Rev_erse of that of the Ephrainmites who had only the pronunciation of "s" for "sh"; "sibboleth" for "shibboleth." But the Ephraimites could not pronounce the "sh" at all; the variation in Amos is limited to a single word. The like variations to these instances in Amos are also found in other words in the Bible. On the whole, we may suspect the existence of a softer pronunciation in the South of Judaea, where Amos lived; but the only safe inference is, the extreme care with which the words have been handed down to us, just as the prophet spoke and wrote them.
It has been noticed already that Amos and Hosea together show, that all the Mosaic festivals and sacrifices, priests, prophets, a temple, were retained in Israel, only distorted to calf-worship Even the third-year's tithes they had not ventured to get rid of Amos supplies some yet more minute traits of ritual; that they had the same rules in regard to leaven Amo 4:5; that their altar too had horns (as prescribed in the law), on which the blood of the sacrifices was to be sprinkled (Amo 3:14, see Exo 27:2; Exo 29:12; Lev 4:25), they had the altar-bowls Amo 6:6 from where the blood of the victim was sprinkled , such as the princes of the congregation offered in the time of Moses Num 7:13, and their rich men, at times at least, plundered to drink wine from.
They had also true Nazarites, raised up among them, as well as true prophets; and they felt the weight of the influence of these religious people against them, since they tried by fraud or violence to make them break their vow Amo 2:12. Amos, while upbraiding their rich men for breaking the law between man and man, presupposes that the Law of Moses was, in this respect also, acknowledged among them. For in his words, "they turn aside the way of the meek" (Amo 2:7; Amo 5:12, see Exo 23:6; Deu 16:19; Deu 24:17; Deu 27:19) "they turn aside the poor in the gate" (Amo 2:8, see Exo 22:26-27) "they take a ransom" Amo 5:12 (from the rich for their misdeeds), he retains the unique term of the Pentateuch; as also in that, "on clothes laid to pledge (Amo 2:8, see Exo 22:26-27) they lie down by every altar;" "who make the Ephah small" (Amo 8:5, see Deu 25:14-15). "Balances of deceit" Amo 8:5 are the contrary of what are enjoined in the law, "balances of right" Lev 19:36.
In upbraiding them for a special impurity, forbidden in principle by the law Deu 23:1 he uses the sanction often repeated in the law "to profane My Holy Name" Amo 2:7; Lev 20:3. In the punishments which he mentions, he uses terms in which God threatens those punishments. The two remarkable words, rendered "blasting and mildew" Amo 4:9; Deu 28:22, occur only in Deuteronomy, and in Solomon's prayer founded upon it Kg1 8:37, and in Haggai Hag 2:17 where he is referring to Amos. In the words, "as God overthrew Sodom and Gomorrah" Amo 4:11; Deu 29:23, the special term and form of Deuteronomy, as well as the threat, are retained. The threat, "Ye have built houses of hewn stone, and ye shall not dwell therein; ye have planted pleasant vineyards, but ye shall not drink the wine thereof;" but blends and enlarges those in Deuteronomy Amo 5:11; Deu 28:30, Deu 28:39. The remarkable term describing their unrepentance is taken from the same (Amo 4:6, Amo 4:8-10, see Deu 4:29).
So also the image of "gall and wormwood" (Amo 6:12, from Deu 29:18), two bitter plants, into which they turned judgment and righteousness. There are other verbal reminiscences of the Pentateuch, interwoven with the words of Amos, which presuppose that it was in the memory of both the prophet and his hearers in Israel (see Amo 2:2, Amo 2:10-11; Amo 3:2; Amo 6:1; Amo 7:16; Amo 9:8, Amo 9:12). Indeed, after that long slavery of 400 years in Egypt, the traditions of the spots, hallowed by God's intercourse with the patriarchs, probably even their relations to "Edom their brother" Amo 1:11, must have been lost. The book of Genesis did not embody popular existing traditions of this sort, but must have Rev_ived them. The idolatry of Beersheba , as well as that of Gilead, alluded to by Hosea, as also Jeroboam's choice of Bethel itself for the calf-worship , imply on the part of the idolaters a knowledge and belief of the history, which they must have learned from the Pentateuch. Doubtless, it had been a part of Jeroboam's policy to set up, opposite the exclusive claim for the temple at Jerusalem, rival places of traditionary holiness from the mercies of God to their forefathers, much as Muhammed availed himself of the memory of Abraham, to found his claim for an interest in Jerusalem. But these traditions too must have been received BY the people, not derived from them. They were not brought with them from Egypt. The people, enslaved, degraded, sensualized, and idolatry-loving, had no hearts to cherish the memories of the pure religion of their great forefathers, who worshiped the unimaged Self-existing God.
As Amos employed the language of the Pentateuch and cited the Book of Joel, so it seems more probable, that in the burden of his first prophecies , "I will send a fire upon ... and it shall devour the palaces of ..." he took the well-known words of Hosea Hos 7:14, and, by their use, gave a unity to their prophecies, than that Hosea, who uses no language except that of the Pentateuch, should, in the one place where he employs this form, have limited the "burden" of Amos to the one case of Judah. Besides, in Hosea, the words, declaring the destruction of the cities and palaces of Judah, stand in immediate connection with Judah's wrong temper in building them whereas in Amos they are insulated. Beside this, the language of the two prophets does not bear upon each other, except that both have the term "balances of deceit" (Hos 12:8 (Hos 12:7 in English); Amo 8:5), which was originally formed in contrast with what God had enjoined in the law, "balances of right," and which stands first in the Proverbs of Solomon Pro 11:1; Pro 20:23.
Of later prophets, Jeremiah renewed against Damascus the prophecy of Amos in his own words; only, the memory of Hazael having been obliterated perhaps in the destruction under Tiglath-Pileser, Jeremiah calls it not after Hazael, but by its own name and that of Benhadad Jer 49:27. The words of Amos had once been fulfilled, and its people had been transported to Kir. Probably fugitives had again repopulated it, and Jeremiah intended to point out, that the sentence pronounced through Amos was not yet exhausted. On the similar ground probably, when upbraiding Ammon for the similar sins and for that for which Amos had denounced woe upon it, its endeavor to displace Israel Amo 1:13; Jer 49:1, Jeremiah used the words of Amos, "their king shall qo into captivity - and his princes together" Amo 1:15; Jer 49:3. In a similar manner, Haggai upbraids the Jews of his day for their impenitence under God's chastisements, in words varied in no essential from those of Amos Amo 4:9; Hag 2:19. The words of Amos, so repeated to the Jews upon their restoration, sounded, as it were, from the desolate heritage of Israel, "Sin no more, lest a worse thing happen unto thee."
Other reminiscences of the words of Amos are only a part of the harmony of Scripture , the prophets in this way too indicating their unity with one another, that they use the words, the one of the other.
The might of Amos' teaching at the time, the state-priest Amaziah impressed on Jeroboam. Contemptuous toward Amos himself, Amaziah admitted the truth to Jeroboam. "The land is not able to bear all his (Amos') words." Doubtless, as the Jews were mad against Stephen, "not" being "able to resist the wisdom and Spirit by which he spake" Act 6:10, so God accompanied with power His servant's words to His people. They had already seen God's words fulfilled against the houses of Jeroboam I, of Baasha, of Ahab. That same doom was now renewed against "the house of Jeroboam," and with it the prophecy of the dispersion of the ten tribes Amo 5:27; Amo 7:8-9, Amo 7:17, which Hosea contemporaneously foretold Hos 1:6; Hos 9:17. The two prophets of Israel confirmed one another, but also left themselves no escape. They staked the whole reputation of their prophecy on this definite issue. We know it to have been fulfilled on the house of Jeroboam; yet the house of Jeroboam was firmer than any before or after it.
We know of the unaccustomed captivity of the ten tribes. Had they not been carried captive, prophecy would have come to shame; and such in proportion is its victory. Each step was an installment, a pledge, of what followed. The death of Zechariah, Jeroboam's son, was the first step in the fulfillment of the whole; then probably, in the invasion of Pul against Menahem Kg2 15:19, followed the doom of Amaziah. God is not anxious to vindicate His word. He does not, as to Shebna Isa 22:17-18, or Amaziah, or the false prophets Ahab, Zedekiah Jer 29:20-22, or Shemaiah Jer 29:32, or Pashur Jer 20:6, or other false prophets Jer 14:15. At times, as in the case of Hananiah Jer 28:17, Scripture records the individual fulfillment of God's judgments. Mostly, it passes by unnoticed the execution of God's sentence. The sentence of the criminal, unless reprieved, in itself implies the execution . The fact impressed those who witnessed it; the record of the judgment suffices for us.
Then followed, under Tiglath-pileser, the fulfillment of the prophecy as to Damascus Amo 1:5, and Gilead Amo 6:14. Under Sargon was fulfilled the prophecy on the ten tribes Amo 5:27; Amo 7:8-9, Amo 7:17; Amo 9:8. That on Judah Amo 2:5 yet waited 133 years, and then was fulfilled by Nebuchadnezzar. A few years later, and he executed God's judgments foretold by Amos on their enemies, Moab, Ammon, Edom, Tyre Amo 1:9; Amo 2:3. Amo 1:6-8 : kings of Egypt, Assyria, and the Macedonian Alexander the Great fulfilled in succession the prophecy as to Philistia. So various were the human wills, so multitudinous the events, which were to bring about the simple words of the shepherd-prophet. Amos foretells the events; he does say, why the judgments should come. Amos does not foretell when, or through whom the judgments would come. Nevertheless, he foretells the events themselves absolutely, and they came. Like Joel, he foretells the conversion of the pagan and anticipates so far the prophecies of Isaiah, that God would work this through the restoration of the house of David, when fallen. It is a strange comment upon human greatness that the royal line was not to be employed in the salvation of the world until it was fallen! The royal palace had to become the hut of Nazareth before the Redeemer of the world could be born, whose glory and kingdom were not of this world, who came, to take nothing from us but our nature, that He might sanctify it, our misery, that He might bear it for us. Yet flesh and blood could not foresee it before it came, as flesh and blood could not believe it, after He came.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Amo 1:1, The time when Amos prophesied; Amo 1:3, He shews God's judgment upon Syria, Amo 1:6, upon the Philistines, Amo 1:9, upon Tyrus, Amo 1:11. upon Edom, Amo 1:13. upon Ammon.
Carl Friedrich Keil and Franz Delitzsch
I. The Approaching Judgment - Amos 1:1-15 and 2
Starting from the saying of Joel (Joel 3:16), "Jehovah will roar out of Zion, and utter His voice from Jerusalem," Amos announces the wrath of the Lord, which will discharge itself upon Damascus (Amos 1:3-5), Philistia (Amos 1:6-8), Tyre (Amos 1:9-10), Edom (Amos 1:11-12), Ammon (Amos 1:13-15), Moab (Amos 2:1-3), Judah (Amos 2:4-5), and Israel (Amos 2:6-16). The announcement of this judgment maintains a certain uniformity throughout; every one of these nations being threatened with the destruction of the kingdom, or with ruin and exile, "for three or four transgressions;" and the threat, as Rckert has well expressed it, "rolling like a storm, in strophe after strophe, over all the surrounding kingdoms," touching Judah as it passes along, and eventually resting over Israel. The six heathen nations mentioned, three of which are related to the covenant nation, represent all the Gentile nations, which rise up in hostility to the people or kingdom of God. For the sins on account of which they are to be punished, are not certain general breaches of morality, but crimes which they have committed against the people of God; and in the case of Judah, contempt of the commandments of the Lord, and idolatry. The whole section, not merely Amos 1:2-2:5, but also Amos 2:6-16, has an introductory character. Whilst, on the one hand, the extension of the prediction of judgment to the Gentile nations indicates the necessity and universality of the judgment, which is sent to promote the interests of the kingdom of God, and preaches the truth that every one will be judged according to his attitude towards the living God; on the other hand, the place assigned to the Gentile nations, viz., before the covenant nation, not only sharpened the conscience, but taught this lesson, that if even the nations which had only sinned indirectly against the living God were visited with severe punishment, those to whom God had so gloriously revealed Himself (Amos 2:9-11; Amos 3:1) would be punished still more surely for their apostasy (Amos 3:2). It is with this design that Judah is also mentioned along with Israel, and in fact before it. "The intention was to impress this truth most strongly upon the people of the ten tribes, that not even the possession of such glorious prerogatives as the temple and the throne of David could avert the merited punishment. If this be the energy of the justice of God, what have we to look for?" (Hengstenberg).
John Gill
INTRODUCTION TO AMOS 1
This chapter begins with the general title of the book, in which the author is described by name, and by his condition of life, and by his country, and the time of his prophecy fixed, Amos 1:1. He first foretells a drought in the land of Israel, in the most fruitful places, which would cause mourning among the shepherds, Amos 1:2; then the captivity of the Syrians, whose metropolis was Damascus, Amos 1:3. Next the destruction of the Philistines, whose principal cities were Gaza, Ashdod, Askelon, and Ekron, Amos 1:6. After that the ruin of Tyre, with the reason of it, Amos 1:9; then the calamities that should come upon Edom, whose chief places were Teman and Bozrah, Amos 1:11; and lastly the desolations of the Ammonites, whose metropolis, Rabbah, should be destroyed, and their king and princes go into captivity, Amos 1:13; and all this for the sins of each of these nations.
1:11:1 Պատգամք Ամովսայ որ եղեն յԱկկարիմ Թեկուայ, զորս ետես ՚ի վերայ Երուսաղեմի. յաւուրս Ոզիայ արքայի Հրէաստանի, եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ արքայի Իսրայէլի։ Երկուք ամօք յառաջ քան զգետնաշարժն. եւ ասէ[10474]. [10474] Ոմանք. Պատգամ Ամովսայ։ Ոսկան. Երկու ամօք։
1 Ամոսի պատգամները Թեկուա Ակկարիմում[63], որոնք նրան յայտնուեցին մի տեսիլքում Երուսաղէմի մասին, երկրաշարժից երկու տարի առաջ Հրէաստանի Օզիա արքայի եւ Իսրայէլի արքայ Յովասի որդի Յերոբովամի ժամանակ: [63] 63. Եբրայերէնում՝ հովիւներից:
1 Թեկուէի հովիւներէն Ամովսին խօսքերը, որոնք Յուդայի թագաւորին Ոզիային օրերը ու Իսրայէլի թագաւորին Յովասին որդիին Յերոբովամին օրերը՝ երկրաշարժէն երկու տարի առաջ՝ տեսիլքով անոր յայտնուեցան Իսրայէլի վրայով։
[1]Պատգամք Ամովսայ որ եղեն յԱկկարիմ`` Թեկուայ, զորս ետես ի վերայ [2]Երուսաղեմի յաւուրս Ոզիայ արքայի Հրէաստանի, եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ արքայի Իսրայելի, երկուք ամօք յառաջ քան զգետնաշարժն. եւ ասէ:

1:1 Պատգամք Ամովսայ որ եղեն յԱկկարիմ Թեկուայ, զորս ետես ՚ի վերայ Երուսաղեմի. յաւուրս Ոզիայ արքայի Հրէաստանի, եւ յաւուրս Յերոբովամայ որդւոյ Յովասայ արքայի Իսրայէլի։ Երկուք ամօք յառաջ քան զգետնաշարժն. եւ ասէ[10474].
[10474] Ոմանք. Պատգամ Ամովսայ։ Ոսկան. Երկու ամօք։
1 Ամոսի պատգամները Թեկուա Ակկարիմում[63], որոնք նրան յայտնուեցին մի տեսիլքում Երուսաղէմի մասին, երկրաշարժից երկու տարի առաջ Հրէաստանի Օզիա արքայի եւ Իսրայէլի արքայ Յովասի որդի Յերոբովամի ժամանակ:
[63] 63. Եբրայերէնում՝ հովիւներից:
1 Թեկուէի հովիւներէն Ամովսին խօսքերը, որոնք Յուդայի թագաւորին Ոզիային օրերը ու Իսրայէլի թագաւորին Յովասին որդիին Յերոբովամին օրերը՝ երկրաշարժէն երկու տարի առաջ՝ տեսիլքով անոր յայտնուեցան Իսրայէլի վրայով։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Слова Амоса, одного из пастухов Фекойских, которые он {слышал} в видении об Израиле во дни Озии, царя Иудейского, и во дни Иеровоама, сына Иоасова, царя Израильского, за два года перед землетрясением.
1:1 λόγοι λογος word; log Αμως αμως Amōs; Amos οἳ ος who; what ἐγένοντο γινομαι happen; become ἐν εν in νακκαριμ νακκαριμ from; out of Θεκουε θεκουε who; what εἶδεν οραω view; see ὑπὲρ υπερ over; for Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ἡμέραις ημερα day Οζιου οζιας Ozias βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἐν εν in ἡμέραις ημερα day Ιεροβοαμ ιεροβοαμ the Ιωας ιωας monarch; king Ισραηλ ισραηλ.1 Israel πρὸ προ before; ahead of δύο δυο two ἐτῶν ετος year τοῦ ο the σεισμοῦ σεισμος earthquake
1:1 דִּבְרֵ֣י divrˈê דָּבָר word עָמֹ֔וס ʕāmˈôs עָמֹוס Amos אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָיָ֥ה hāyˌā היה be בַ va בְּ in † הַ the נֹּקְדִ֖ים nnōqᵊḏˌîm נֹקֵד sheep-raiser מִ mi מִן from תְּקֹ֑ועַ ttᵊqˈôₐʕ תְּקֹועַ Tekoa אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] חָזָ֨ה ḥāzˌā חזה see עַל־ ʕal- עַל upon יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel בִּ bi בְּ in ימֵ֣י׀ ymˈê יֹום day עֻזִּיָּ֣ה ʕuzziyyˈā עֻזִּיָּה Uzziah מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah וּ û וְ and בִ vi בְּ in ימֵ֞י ymˈê יֹום day יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son יֹואָשׁ֙ yôʔˌāš יֹואָשׁ Joash מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel שְׁנָתַ֖יִם šᵊnāṯˌayim שָׁנָה year לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the רָֽעַשׁ׃ rˈāʕaš רַעַשׁ quaking
1:1. verba Amos qui fuit in pastoralibus de Thecuae quae vidit super Israhel in diebus Oziae regis Iuda et in diebus Hieroboam filii Ioas regis Israhel ante duos annos terraemotusThe words of Amos, who was among the herdsmen of Thecua: which he saw concerning Israel in the days of Ozias king of Juda, and in the days of Jeroboam the son of Joas king of Israel two years before the earthquake.
1. The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
1:1. The words of Amos, who was among the shepherds of Tekoa, which he saw about Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
1:1. The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake:

1:1 Слова Амоса, одного из пастухов Фекойских, которые он {слышал} в видении об Израиле во дни Озии, царя Иудейского, и во дни Иеровоама, сына Иоасова, царя Израильского, за два года перед землетрясением.
1:1
λόγοι λογος word; log
Αμως αμως Amōs; Amos
οἳ ος who; what
ἐγένοντο γινομαι happen; become
ἐν εν in
νακκαριμ νακκαριμ from; out of
Θεκουε θεκουε who; what
εἶδεν οραω view; see
ὑπὲρ υπερ over; for
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ἡμέραις ημερα day
Οζιου οζιας Ozias
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἐν εν in
ἡμέραις ημερα day
Ιεροβοαμ ιεροβοαμ the
Ιωας ιωας monarch; king
Ισραηλ ισραηλ.1 Israel
πρὸ προ before; ahead of
δύο δυο two
ἐτῶν ετος year
τοῦ ο the
σεισμοῦ σεισμος earthquake
1:1
דִּבְרֵ֣י divrˈê דָּבָר word
עָמֹ֔וס ʕāmˈôs עָמֹוס Amos
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָיָ֥ה hāyˌā היה be
בַ va בְּ in
הַ the
נֹּקְדִ֖ים nnōqᵊḏˌîm נֹקֵד sheep-raiser
מִ mi מִן from
תְּקֹ֑ועַ ttᵊqˈôₐʕ תְּקֹועַ Tekoa
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
חָזָ֨ה ḥāzˌā חזה see
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בִּ bi בְּ in
ימֵ֣י׀ ymˈê יֹום day
עֻזִּיָּ֣ה ʕuzziyyˈā עֻזִּיָּה Uzziah
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יְהוּדָ֗ה yᵊhûḏˈā יְהוּדָה Judah
וּ û וְ and
בִ vi בְּ in
ימֵ֞י ymˈê יֹום day
יָרָבְעָ֤ם yārovʕˈām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
יֹואָשׁ֙ yôʔˌāš יֹואָשׁ Joash
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שְׁנָתַ֖יִם šᵊnāṯˌayim שָׁנָה year
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
רָֽעַשׁ׃ rˈāʕaš רַעַשׁ quaking
1:1. verba Amos qui fuit in pastoralibus de Thecuae quae vidit super Israhel in diebus Oziae regis Iuda et in diebus Hieroboam filii Ioas regis Israhel ante duos annos terraemotus
The words of Amos, who was among the herdsmen of Thecua: which he saw concerning Israel in the days of Ozias king of Juda, and in the days of Jeroboam the son of Joas king of Israel two years before the earthquake.
1:1. The words of Amos, who was among the shepherds of Tekoa, which he saw about Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
1:1. The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. В надписании указывается происхождение пророка и время его деятельности. - Слова ... которые он слышал в видении: с евр. точнее должно передать: которые он видел (chazah), т. е. видел духовными очами. В тексте слав., соответственно LXX, начало надписания читается отлично от еврейского, именно: "Словеса Амосова, яже быша в Кариафиариме от Фекуи, яже виде о Иерусалиме". Кирилл Александрийский вместо имени Кариафиарима читал Аккарим. Блаж. Феодорит объясняет греч. т. в том смысле, что, происходя из Фекои, Амос получил призвание к прор. служению в Кариафиариме. Но лучше согласиться в понимании ст. 1: с блаж. Иеронимом, который добавление греч. текста считает простой ошибкой.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake. 2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
Here is, I. The general character of this prophecy. It consists of the words which the prophet saw. Are words to be seen? Yes, God's words are; the apostles speak of the word of life, which they had not only heard, but which they had seen with their eyes, which they had looked upon, and which their hands had handled (1 John i. 1), such a real substantial thing is the word of God. The prophet saw these words, that is, 1. They were revealed to him in a vision, as John is said to see the voice that spoke to him, Rev. i. 12. 2. That which was foretold by them was to him as certain as if he had seen it with his bodily eyes. It intimates how strong he was in that faith which is the evidence of things not seen.
II. The person by whom this prophecy was sent--Amos, who was among the herdmen of Tekoa, and was one of them. Some think he was a rich dealer in cattle; the word is used concerning the king of Moab (2 Kings iii. 4, He was a sheep-master); it is probable that he got money by that business, and yet he must quit it, to follow God as a prophet. Others think he was a poor keeper of cattle, for we find (ch. vii. 14, 15) that he was withal a gatherer of wild figs, a poor employment by which we may suppose he could but just get his bread, and that God took him, as he did David, from following the flock, and Elisha from following the plough. Many were trained up for great employments, in the quiet, innocent, contemplative business of shepherds. When God would send a prophet to reprove and warn his people, he employed a shepherd, a herdsman, to do it; for they had made themselves as the horse and mule that have no understanding, nay, worse than the ox that knows his owner. God sometimes chooses the foolish things of the world to confound the wise, 1 Cor. i. 27. Note, Those whom God has endued with abilities for his service ought not to be despised nor laid aside for the meanness either of their origin or of their beginnings. Though Amos himself is not ashamed to own that he was a herdsman, yet others ought not to upbraid him with it nor think the worse of him for it.
III. The persons concerned in the prophecy of this book; it is concerning Israel, the ten tribes, who were now ripened in sin and ripening apace for ruin. God has raised them up prophets among themselves (ch. ii. 11), but they regarded them not; therefore God sends them one from Tekoa, in the land of Judah, that, coming from another country, he might be the more valued, and perhaps he was the rather sent out of his own country because there he was despised for his having been a herdsman. See Matt. xiii. 55-57.
IV. The time when these prophecies were delivered. 1. The book is dated, as laws used to be, by the reigns of the kings under whom the prophet prophesied. It was in the days of Uzziah king of Judah, when the affairs of that kingdom went very well, and of Jeroboam the second kind of Israel, when the affairs of that kingdom went pretty well; yet then they must both be told both of the sins they were guilty of and of the judgments that were coming upon them for those sins, that they might not with the present gleam of prosperity flatter themselves either into an opinion of their innocence or a confidence of their perpetual security. 2. It is dated by a particular event to which is prophecy had a reference; it was two years before the earthquake, that earthquake which is mentioned to have been in the days of Uzziah (Zech. xiv. 5), which put the nation into a dreadful fright, for it is there said, They fled before it. But how could they flee from it? Some conjecture that this earthquake was at the time of Isaiah's vision, when the posts of the door were moved, Isa. vi. 4. The tradition of the Jews is that it happened just at the time when Uzziah presumptuously invaded the priest's office and went in to burn incense, 2 Chron. xxvi. 16. Josephus mentions this earthquake, Antiq. 9.225, and says, "By it half of a mountain was removed and carried to a plain four furlongs off; and it spoiled the king's gardens." God by this prophet gave warning of it two years before, that God by it would shake down their houses, ch. iii. 15.
V. The introduction to these prophecies, containing the general scope of them (v. 2): The Lord will roar from Zion. His threatenings by his prophets, and the executions of those threatenings in his providence, will be as terrible as the roaring of a lion is to the shepherds and their flocks. Amos here speaks the same language with his contemporaries, Hosea (ch. xi. 10) and Joel, ch. iii. 16. The lion roars before he tears; God gives warning before he strikes. Observe, 1. Whence this warning comes--from Zion and Jerusalem, from the oracles of God there delivered; for by them is they servant warned, Ps. xix. 11. Our God, whose special residence is there, will issue out warrants, given at that court, as it were, for the executing of judgments on the land. See Jer. xxv. 30. In Zion was the mercy-seat; thence the Lord roars, intimating that God's acts of justice are consistent with mercy, allayed and mitigated by mercy, nay, as they are warnings, they are really acts of mercy. We are chastened, that we may be not be condemned. 2. What effect the warning has: The habitations of the shepherds mourn, either because they fear the roaring lion or because they feel what is signified by that comparison, the consequences of a great drought (ch. iv. 7), which made the top of Carmel (of the most fruitful fields) to wither and become a desert, Joel i. 12-17.
Adam Clarke: Commentary on the Bible - 1831
1:1: The words of Amos - This person and the father of Isaiah, though named alike in our translation, were as different in their names as in their persons. The father of Isaiah, אמוץ Amots; the prophet before us, עמוס Amos. The first, aleph, mem, vau, tsaddi; the second, ain, mem, vau, samech. For some account of this prophet see the introduction.
Among the herdmen - He seems to have been among the very lowest orders of life, a herdsman, one who tended the flocks of others in the open fields, and a gatherer of sycamore fruit. Of whatever species this was, whether a kind of fig, it is evident that it was wild fruit; and he probably collected it for his own subsistence, or to dispose of either for the service of his employer, or to increase his scanty wages.
Before the earthquake - Probably the same as that referred to Zac 14:5, if הרעש haraash do not mean some popular tumult.
Albert Barnes: Notes on the Bible - 1834
1:1: The words of Amos, who was among the herdmen - "Amos begins by setting forth his own nothingness, and withal the great grace of his Teacher and Instructor, the Holy Spirit, referring all to His glory." He, like David, Peter, Paul, Matthew, was one of "the weak things of the world, whom God chose to confound the mighty." He was himself a herdsman only "among herdsmen;" but the words which he spake were not his own. They were words which he saw, not with eyes of flesh, but "with that vision wherewith words can be seen, the seer's vision in the mind." They were "words concerning," or rather "upon Israel," heavy words coming upon the heavy transgressions of Israel. The Hebrew word "saw" is not of mere sight, but of a vision given by God. Amos only says that they were "his" words, in order immediately to add, that they came to him from God, that he himself was but the human organ through which God spake.
Two years before the earthquake - This earthquake must plainly have been one of the greatest, since it was vividly in people's memories in the time of Zechariah, and Amos speaks of it as "the earthquake." The earthquakes of the east, like that of Lisbon, destroy whole cities. In one, a little before the birth of our Lord , "some ten thousand were buried under the ruined houses." This terrific earthquake (for as such Zechariah describes it) was one of the preludes of that displeasure of God, which Amos foretold. A warning of two years, and time for repentance, were given, "before the earthquake" should come, the token and beginning of a further shaking of both kingdoms, unless they should repent. In effect, it was the first flash of the lightning which consumed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: The words: Jer 1:1, Jer 7:27
who: Amo 7:14; Exo 3:1; Kg1 19:19; Psa 78:70-72; Mat 4:18; Co1 1:27
Tekoa: Sa2 14:2; Ch2 11:6, Ch2 20:20; Jer 6:1
he saw: Isa 1:1; Mic 1:1
in the: Kg2 14:21, Kg2 15:1, Kg2 15:2, Azariah, ch2 26:1-23; Hos 1:1; Mat 1:8, Mat 1:9
and in: Amo 7:9-11; Kg2 14:23-29
the earthquake: Zac 14:5
Carl Friedrich Keil and Franz Delitzsch
1:1
Amos 1:1 contains the heading, which has already been discussed in the Introduction; and אשׁר חזה ("which he saw") refers to דּברי עמוס (the words of Amos). Amos 1:2 forms the Introduction, which is attached to the heading by ויּאמר, and announces a revelation of the wrath of God upon Israel, or a theocratic judgment. Amos 1:2. "Jehovah roars out of Zion, and He utters His voice from Jerusalem; and the pastures of the shepherds mourn, and the head of Carmel withers." The voice of Jehovah is the thunder, the earthly substratum in which the Lord manifests His coming to judgment (see at Joel 3:16). By the adoption of the first half of the verse word for word from Joel, Amos connects his prophecy with that of his predecessor, not so much with the intention of confirming the latter, as for the purpose of alarming the sinners who were at east in their security, and overthrowing the delusive notion that the judgment of God would only fall upon the heathen world. This delusion he meets with the declaration, that at the threatening of the wrath of God the pastures of the shepherds, i.e., the pasture-ground of the land of Israel (cf. Joel 1:19), and the head of the forest-crowned Carmel, will fade and wither. Carmel is the oft-recurring promontory at the mouth of the Kishon on the Mediterranean (see the comm. on Josh 19:26 and 3Kings 18:19), and not the place called Carmel on the mountains of Judah (Josh 15:55), to which the term ראשׁ (head) is inapplicable (vid., Amos 9:3 and Mic 7:14). Shepherds' pastures and Carmel individualized the land of Israel in a manner that was very natural to Amos the shepherd. With this introduction, Amos announces the theme of his prophecies. And if, instead of proceeding at once to describe still further the judgment that threatens the kingdom of Israel, he first of all enumerates the surrounding nations, including Judah, as objects of the manifestation of the wrath of God, this enumeration cannot have any other object than the one described in our survey of the contents of the book. The enumeration opens with the kingdoms of Aram, Philistia, and Tyre (Phoenicia), which were not related to Israel by any ties of kinship whatever.
Geneva 1599
1:1 The words of Amos, who was among the herdmen of (a) Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of (b) Jeroboam the son of Joash king of Israel, two years before the (c) earthquake.
The Argument - Among many other Prophets that God raised up to admonish the Israelites of his plagues for their wickedness and idolatry, he stirred up Amos, who was a herdman or shepherd of a poor town, and gave him both knowledge and constancy to reprove all estates and degrees, and to make known God's horrible judgments against them, unless they repented in time. And he showed them, that if God did not spare the other nations around them, who had lived as it were in ignorance of God compared to them, but for their sins punished them, then they could look for nothing, but a horrible destruction, unless they turned to the Lord in true repentance. And finally, he comforts the godly with hope of the coming of the Messiah, by whom they would have perfect deliverance and salvation.
(a) Which was a town five miles from Jerusalem in Judea, but he prophesied in Israel.
(b) In his days the kingdom of Israel flourished the most.
(c) Which as Josephus writes, was when Uzziah would have usurped the priest's office, and therefore was smitten with leprosy.
John Gill
1:1 The words of Amos,.... Not which he spoke of or for himself, but from the Lord; all the prophecies, visions, and revelations made unto him, are intended:
who was among the herdsmen of Tekoa; which was not in the tribe of Asher, as Kimchi; nor of Zebulun, as Pseudo-Epiphanius (i); but in the tribe of Judah, 2Chron 11:5. It lay to the south, and was six miles from Bethlehem. Mr. Maundrell (k) says it is nine miles distant, to the south of it; and, according to Jerom (l), it was twelve miles from Jerusalem; though he elsewhere (m) says, Thecua, or Tekoa, is a village at this day, nine miles from Aelia or Jerusalem, of which place was Amos the prophet, and where his sepulchre is seen: either there is a mistake of the number, or of Aelia for Bethlehem; the former rather seems to be the case; according to Josephus (n), it was not far from the castle of Herodium. The Misnic doctors (o) speak of it as famous for oil, where the best was to be had; near to it was a wilderness, called the wilderness of Tekoa; and Jerom (p) says, that beyond it there was no village, nor so much as huts and cottages, but a large wilderness, which reached to the Red sea, and to the borders of the Persians, Ethiopians, and Indians, and was full of shepherds, among whom Amos was; whether he was a master herdsman, or a servant of one, is not said. The word is used of the king of Moab, who is said to be a "sheepmaster", 4Kings 3:4; he traded in cattle, and got riches thereby; and so the Targum here renders it,
"who was lord or master of cattle;''
and Kimchi interprets it, he was a great man among the herdsmen; and so it was a piece of self-denial to leave his business, and go to prophesying; but rather he was a servant, and kept cattle for others, which best agrees with Amos 7:14; and so is expressive of the grace of God in calling so mean a person to such a high office. The word used signifies to mark; and shepherds were so called from marking their sheep to distinguish them, which seems to be the work of servants; and, in the Arabic language, a kind of sheep deformed, and of short feet, are so called:
which he saw concerning Israel; or, against Israel (q), the ten tribes, to whom he was sent, and against whom he prophesied chiefly; for he says very little of Judah. Words are more properly said to be spoken or heard; but here they are said to be seen; which shows that not bare words are meant, but things, which the prophet had revealed to him in a visionary way, and he delivered; see Is 2:1;
in the days of Uzziah king of Judah; who was also called Azariah, 4Kings 15:1;
and in the days of Jeroboam the son of Joash king of Israel; so he is called to distinguish him from Jeroboam the son of Nebat; this king was the grandson of Jehu; he was, as Jerom says, before Sardanapalus reigned over the Assyrians, and Procas Sylvius over the Latines:
two years before the earthquake; which was well known in those times, and fresh in memory. Zechariah speaks of it many years after, from whom we learn it was in the days of Uzziah, Zech 14:5. The Jewish writers generally say that it was when Uzziah was smote with leprosy for invading the priest's office; and was in the year in which he died, when Isaiah had a vision of the glory of the Lord, and the posts of the house moved, Is 6:1; and with whom Josephus (r) agrees; who also relates, that the temple being rent by the earthquake, the bright light of the sun shone upon the king's face, and the leprosy immediately seized him; and, at a place before the city called Eroge, half part of a mountain towards the west was broken and rolled half a mile towards the eastern part, and there stood, and stopped up the ways, and the king's gardens; but this cannot be true, as Theodoret observes; since, according to this account, Amos must begin to prophesy in the fiftieth year of Uzziah; for he reigned fifty two years, and he began his reign in the twenty seventh year of Jeroboam, 4Kings 15:1; who reigned forty one years, 4Kings 14:23; so that Uzziah and he were contemporary fourteen years only, and Jeroboam must have been dead thirty six years when it was the fiftieth of Uzziah; whereas they are here represented as contemporary when Amos began to prophesy, which was but two years before the earthquake; so that this earthquake must be in the former and not the latter part of Uzziah's reign, and consequently not when he was stricken with the leprosy.
(i) De Vita Prophet. c. 12. (k) Journey from Aleppo to Jerusalem, p. 88. (l) Proem. in Amos & Comment. in Jer. vi. 1. (m) De locis Hebr. in voce Elthei, fol. 91. B. (n) De Bello Jud. l. 4. c. 9. sect. 5. (o) Misn. Menachot, c. 8. sect. 3. (p) Proem. in Amos. (q) "contra Israelem", so some in Drusius. (r) Antiqu. l. 9. c. 10. sect. 4.
John Wesley
1:1 He saw - Received by revelation. Israel - The kingdom of the ten tribes. Jeroboam - The great grand - son of Jehu. The earth - quake - Of which, only this text, and Zech 14:5, make any particular mention.
Robert Jamieson, A. R. Fausset and David Brown
1:1 GOD'S JUDGMENTS ON SYRIA, PHILISTIA, TYRE, EDOM, AND AMMON. (Amos 1:1-15)
The words of Amos--that is, Amos' oracular communications. A heading found only in Jer 1:1.
among the herdmen--rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [MAURER]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Kings 17:40).
which he saw--in supernatural vision (Is 1:1).
two years before the earthquake--mentioned in Zech 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [JOSEPHUS, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
1:21:2: Տէր ՚ի Սիովնէ՛ բարբառեցաւ, եւ յԵրուսաղեմէ ետ զձա՛յն իւր. եւ սո՛ւգ առին արօտք հօտից. եւ ցամաքեցա՛ն բարձունք Կարմելայ։
2 Նա ասաց. Տէրը խօսեց Սիոն լեռից,եւ ձայն տուեց Երուսաղէմից.չորացան հօտերի արօտներըեւ ցամաքեցին Կարմէլի բարձունքները:
2 Ու ըսաւ.«Տէրը Սիօնէն պիտի աղաղակէ Ու Երուսաղէմէն իր ձայնը պիտի տայ։Հովիւներուն արօտները սուգ պիտի բռնեն եւ Կարմեղոսին գլուխը պիտի չորնայ»։
Տէր ի Սիօնէ բարբառեցաւ, եւ յԵրուսաղեմէ ետ զձայն իւր. եւ սուգ առին արօտք հօտից, եւ ցամաքեցան բարձունք Կարմեղայ:

1:2: Տէր ՚ի Սիովնէ՛ բարբառեցաւ, եւ յԵրուսաղեմէ ետ զձա՛յն իւր. եւ սո՛ւգ առին արօտք հօտից. եւ ցամաքեցա՛ն բարձունք Կարմելայ։
2 Նա ասաց. Տէրը խօսեց Սիոն լեռից,եւ ձայն տուեց Երուսաղէմից.չորացան հօտերի արօտներըեւ ցամաքեցին Կարմէլի բարձունքները:
2 Ու ըսաւ.«Տէրը Սիօնէն պիտի աղաղակէ Ու Երուսաղէմէն իր ձայնը պիտի տայ։Հովիւներուն արօտները սուգ պիտի բռնեն եւ Կարմեղոսին գլուխը պիտի չորնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 И сказал он: Господь возгремит с Сиона и даст глас Свой из Иерусалима, и восплачут хижины пастухов, и иссохнет вершина Кармила.
1:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐκ εκ from; out of Σιων σιων Siōn; Sion ἐφθέγξατο φθεγγομαι enunciate; speak καὶ και and; even ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem ἔδωκεν διδωμι give; deposit φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him καὶ και and; even ἐπένθησαν πενθεω sad αἱ ο the νομαὶ νομη grazing; spreading τῶν ο the ποιμένων ποιμην shepherd καὶ και and; even ἐξηράνθη ξηραινω wither; dry ἡ ο the κορυφὴ κορυφη the Καρμήλου καρμηλος Karmēlos; Karmilos
1:2 וַ wa וְ and יֹּאמַ֓ר׀ yyōmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from צִּיֹּ֣ון ṣṣiyyˈôn צִיֹּון Zion יִשְׁאָ֔ג yišʔˈāḡ שׁאג roar וּ û וְ and מִ mi מִן from ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem יִתֵּ֣ן yittˈēn נתן give קֹולֹ֑ו qôlˈô קֹול sound וְ wᵊ וְ and אָֽבְלוּ֙ ʔˈāvᵊlû אבל dry up נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture הָ hā הַ the רֹעִ֔ים rōʕˈîm רעה pasture וְ wᵊ וְ and יָבֵ֖שׁ yāvˌēš יבשׁ be dry רֹ֥אשׁ rˌōš רֹאשׁ head הַ ha הַ the כַּרְמֶֽל׃ פ kkarmˈel . f כַּרְמֶל Carmel
1:2. et dixit Dominus de Sion rugiet et de Hierusalem dabit vocem suam et luxerunt speciosa pastorum et exsiccatus est vertex CarmeliAnd he said: The Lord will roar from Sion, and utter his voice from Jerusalem: and the beautiful places of the shepherds have mourned, and the top of Carmel is withered.
2. And he said, The LORD shall roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither.
1:2. And he said: The Lord will roar from Zion, and from Jerusalem he will utter his voice. And the beautiful pastures have mourned, and the top of Carmel has become dry.
1:2. And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither:

1:2 И сказал он: Господь возгремит с Сиона и даст глас Свой из Иерусалима, и восплачут хижины пастухов, и иссохнет вершина Кармила.
1:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ἐφθέγξατο φθεγγομαι enunciate; speak
καὶ και and; even
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
ἔδωκεν διδωμι give; deposit
φωνὴν φωνη voice; sound
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπένθησαν πενθεω sad
αἱ ο the
νομαὶ νομη grazing; spreading
τῶν ο the
ποιμένων ποιμην shepherd
καὶ και and; even
ἐξηράνθη ξηραινω wither; dry
ο the
κορυφὴ κορυφη the
Καρμήλου καρμηλος Karmēlos; Karmilos
1:2
וַ wa וְ and
יֹּאמַ֓ר׀ yyōmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
צִּיֹּ֣ון ṣṣiyyˈôn צִיֹּון Zion
יִשְׁאָ֔ג yišʔˈāḡ שׁאג roar
וּ û וְ and
מִ mi מִן from
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
יִתֵּ֣ן yittˈēn נתן give
קֹולֹ֑ו qôlˈô קֹול sound
וְ wᵊ וְ and
אָֽבְלוּ֙ ʔˈāvᵊlû אבל dry up
נְאֹ֣ות nᵊʔˈôṯ נָוָה pasture
הָ הַ the
רֹעִ֔ים rōʕˈîm רעה pasture
וְ wᵊ וְ and
יָבֵ֖שׁ yāvˌēš יבשׁ be dry
רֹ֥אשׁ rˌōš רֹאשׁ head
הַ ha הַ the
כַּרְמֶֽל׃ פ kkarmˈel . f כַּרְמֶל Carmel
1:2. et dixit Dominus de Sion rugiet et de Hierusalem dabit vocem suam et luxerunt speciosa pastorum et exsiccatus est vertex Carmeli
And he said: The Lord will roar from Sion, and utter his voice from Jerusalem: and the beautiful places of the shepherds have mourned, and the top of Carmel is withered.
1:2. And he said: The Lord will roar from Zion, and from Jerusalem he will utter his voice. And the beautiful pastures have mourned, and the top of Carmel has become dry.
1:2. And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. В ст. 2-м указывается предмет пророчеств Амоса - возвещение суда над землею. По изображению пророка на Сионе, где обитает Господь, как бы раздается гром, несущий всюду гибель. Желая обозначить степень бедствия, пророк говорит: и иссохнет вершина Кармила. Гора Кармил находилась на севере страны, на берегу Средиземного моря при устье Кисона (Нав ХIX:26; 3: Цар XVIII:19). Она была богата растительностью и хорошими пастбищами. Растительность покрывала Кармил даже и тогда, когда всё засыхало вокруг. Возвещая, что иссохнет вершина Кармила, пророк желает указать на необычайность бедствия, а также дать мысль о том, что особенно пострадает от этого бедствия северная часть царства. Как бывший пастух, Амос отмечает скорбь пастухов при погибели пастбищ. - Из дальнейшего видно, что о громе и засухе пророк говорит в смысле не собственном.
Adam Clarke: Commentary on the Bible - 1831
1:2: The Lord will roar from Zion - It is a pity that our translators had not followed the hemistich form of the Hebrew: -
Jehovah from Zion shall roar,
And from Jerusalem shall give forth his voice;
And the pleasant dwellings of the shepherds shall mourn,
And the top of mount Carmel shall wither.
Carmel was a very fruitful mountain in the tribe of Judah, Jos 15:56; Isa 35:2.
This introduction was natural in the mouth of a herdsman who was familiar with the roaring of lions, the bellowing of bulls, and the lowing of kine. The roaring of the lion in the forest is one of the most terrific sounds in nature; when near, it strikes terror into the heart of both man and beast.
Albert Barnes: Notes on the Bible - 1834
1:2: The Lord will roar - Amos joins on his prophecy to the end of Joel's, in order at once in its very opening to attest the oneness of their mission, and to prepare people's minds to see, that his own prophecy was an expansion of those words, declaring the nearer and coming judgments of God. Those nearer judgments, however, of which he spake, were but the preludes of the judgments of the Great Day which Joel foretold, and of that last terrible voice of Christ, "the Lion of the tribe of Judah," of whom Jacob prophesies; "He couched, He lay down as a lion, and as a young lion; who shall raise Him up?" Gen 49:9. God is said to "utter His" awful "voice from Zion and Jerusalem," because there He had set His Name, there He was present in His Church. It was, as it were, His own place, which He had hallowed by tokens of His presence, although "the heaven and the heaven of heavens cannot contain Him." In the outset of his prophecy, Amos warned Israel, that there, not among themselves in their separated state, God dwelt. Jeremiah, in using these same words toward Judah, speaks not of Jerusalem, but of heaven; "The Lord shall roar from on high, and utter His voice from His holy habitation" Jer 25:30. The prophecy is to the ten tribes or to the pagan: God speaks out of the Church. He uttereth His Voice out of Jerusalem, as He saith, "Out of Zion shall go forth, the law, and the word of the Lord from Jerusalem" Isa 2:3, "where was the Temple and the worship of God, to shew that God was not in the cities of Israel, that is, in Dan and Bethel, where were the golden calves, nor in the royal cities of Samaria and Jezreel, but in the true religion which was then in Zion and Jerusalem."
And the habitations of the shepherds shall mourn - Perhaps, with a feeling for the home which he had loved and left, the prophet's first thought amid the desolation which he predicts, was toward his own shepherd-haunts. The well-known Mount Carmel was far in the opposite direction in the tribe of Asher. Its name is derived from its richness and fertility, perhaps "a land of vine and olive yards." In Jerome's time, it was "thickly studded with olives, shrubs and vineyards." "Its very summit of glad pasturcs."
It is one of the most striking natural features of Palestine. It ends a line of hills, 18 miles long, by a long bold headland reaching out far into the Mediterranean, and forming the south side of the Bay of Acco or Acre. Rising 1, 200 feet above the sea , it stands out "like some guardian of its native strand;" yet withal, it was rich with every variety of beauty, flower, fruit, and tree. It is almost always called "the Carmel," "the rich garden-ground." From its neighborhood to the sea, heavy dews nightly supply it with an ever-renewed freshness, so that in mid-summer it is green and flowery . Travelers describe it, as "quite green, its top covered with firs and oaks, lower down with olives and laurels, and everywhere excellently watered." "There is not a flower," says Van de Velde , "that I have seen in Galilee or on the plains along the coasts, that I do not find here again on Carmel. It is still the same fragrant lovely mountain as of old." : "Its varied world of flowers attracts such a number of the rarer vari-colored insects that a collector might for a whole year be richly employed." "It is a natural garden and repository of herbs."
Its pastures were rich, so as to equal those of Bashan. "It gives rise to a number of crystal streams, the largest of which gushes from the spring of Elijah" Jer 50:19; Nah 1:4. It had abundant supplies in itself. If it too became a desert, what else would be spared? "If they do these things in a green tree, what shall be done in the dry?" Luk 23:31. All, high and low, shall be stricken in one common desolation; all the whole land, fromm "the pastures of the shepherds" in the south to Mount Carmel in the North. And this, as soon as God had spoken. "He spake, and it was made." So now, contrariwise, He uttercth His Voice, and Carmel hath languished. Its glory hath passed away, as in the twinkling of an eye. God hath spoken the word, and it is gone.
What depended on God's gifts, abides; what depended on man, is gone. There remains a wild beauty still; but it is the beauty of natural luxuriance. "All," says one who explored its depths , "lies waste; all is a wilderness. The utmost fertility is here lost for man, useless to man. The vineyards of Carmel, where are they now? Behold the long rows of stones on the ground, the remains of the walls; they will tell you that here, where now with difficulty you force your way through the thick entangled copse, lay, in days of old, those incomparable vineyards to which Carmel owes its name."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: The Lord: Amo 3:7, Amo 3:8; Pro 20:2; Isa 42:13; Jer 25:30; Hos 13:8; Joe 2:11, Joe 3:16
the habitations: Amo 4:7, Amo 4:8; Isa 33:9; Jer 12:4, Jer 14:2; Joe 1:9-13, Joe 1:16-18
Carmel: Sa1 25:2; Isa 35:2; Jer 50:19; Nah 1:4
Geneva 1599
1:2 And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top (d) of Carmel shall wither.
(d) Whatever is fruitful and pleasant in Israel, will shortly perish.
John Gill
1:2 And he said,.... That is, the Prophet Amos, before described; he, being under divine inspiration, said as follows:
the Lord will roar from Zion, and utter his voice from Jerusalem; not from Samaria, nor from Dan and Bethel, but from Zion and Jerusalem, where the temple of the Lord stood; and out of the holy of holies in it, where was the seat of the divine Majesty; and his voice being compared to the roaring of a lion, denotes his wrath and vengeance; and is expressive of some terrible threatening prophecy he would send from hence, by one or other of his prophets; perhaps Amos may mean himself; and who, having been a shepherd or herdsman in the wilderness, had often heard the terrible roaring of the lion, to which he compares his prophecy concerning the judgments of God on nations. Some think reference is had to the earthquake, as Aben Ezra; and which might be attended with thunder and lightning, the voice of God:
and the habitations of the shepherds shall mourn; that is, the huts or cottages they dwell in, erected for the more convenient care of their flocks; these, by a figure, are said to mourn, because exposed to the violent heat of the sun in this time of drought; or because forsaken by the shepherds; or it may design the shepherds themselves that dwelled in them, that should mourn because there was no pasture for their flocks, the grass being dried up, and withered away: and indeed it may be rendered, "the pastures of the shepherds shall mourn" (s); being destroyed by the drought, as the cattle upon them are said to mourn and groan, Joel 1:18;
and the top of Carmel shall wither; a fruitful mountain in the land of Israel; there were two of this name, one in the tribe of Judah, near which Nabal dwelt, 1Kings 25:2; another in the tribe of Asher, near to Ptolemais or Aco; some think the former is meant, as being nearer Tekoa, and more known to Amos; others the latter, because Israel or the ten tribes are prophesied against; though Carmel may be taken for any and all fruitful places in the land; and the top or chief of it withering may signify the destruction of everything pleasant and useful. Some think Amos speaks figuratively in the language of a herdsman or shepherd, as artificers and mechanics do in their own way (t); and so by "shepherds" he means kings and princes; and, by their "habitations", their kingdoms, cities, towns, and palaces; and, by "Carmel", their wealth, riches, and precious things, which should all be destroyed; and to this agrees the Targum,
"the habitations of kings shall become desolate, and the strength of their fortresses shall be made a desert.''
(s) "pascua pastorum", Vatablus, Piscator, Grotius, Burkius. (t) "Navita de ventis, de tauris narrat arator, Enumerat miles vulnera, pastor oves". Propert. I. 2. Eleg. 1.
John Wesley
1:2 Will roar - Alluding to the roaring of an hungry lion for prey. Jerusalem - The city God had chosen where he dwelt, the seat of God's instituted worship, and the royal seat of the kingdom as God had settled it, from which in both respects the ten tribes had revolted. The habitations - Where the shepherds found pasturage they pitch their tents, and dwelt therein that they might attend their flocks. And this was the delight and wealth of these men; alluding to which Amos expresses the wealth and delight of the kingdom of Israel. Shall wither - Either blasted, or dried up with drought, and turned into barrenness. So the whole kingdom of the ten tribes, though as fruitful as Carmel should be made horrid and desolate as a wilderness.
Robert Jamieson, A. R. Fausset and David Brown
1:2 will roar--as a lion (Joel 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Ps 18:13; Jer 25:30).
from Zion . . . Jerusalem--the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations . . . mourn--poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel--the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (Song 7:5; Is 33:9; Is 35:2; Jer 50:19; Nahum 1:4).
1:31:3: Եւ ասէ՛ Տէր ՚ի վերայ երիցն անօրէնութեանցն Դամասկեայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի կտրէին զյղիս Գաղաադացւոց սղոցօք երկաթեօք։
3 Տէրն ասում է.«Դամասկոսի գործած երեք անօրէնութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք գաղաադացիների յղիներին կտրատում էին երկաթէ սղոցներով,ես պիտի պատժեմ նրանց:
3 Տէրը այսպէս կ’ըսէ.«Դամասկոսի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի անոնք Գաղաադը երկաթէ կամնասայլերով ծեծեցին։
[3]Եւ ասէ Տէր. Ի վերայ երիցն անօրէնութեանցն Դամասկեայ, եւ ի վերայ չորիցն` ոչ [4]դարձայց ի նմանէ. փոխանակ զի կտրէին զյղիս Գաղաադացւոց սղոցօք`` երկաթեօք:

1:3: Եւ ասէ՛ Տէր ՚ի վերայ երիցն անօրէնութեանցն Դամասկեայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի կտրէին զյղիս Գաղաադացւոց սղոցօք երկաթեօք։
3 Տէրն ասում է.«Դամասկոսի գործած երեք անօրէնութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք գաղաադացիների յղիներին կտրատում էին երկաթէ սղոցներով,ես պիտի պատժեմ նրանց:
3 Տէրը այսպէս կ’ըսէ.«Դամասկոսի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի անոնք Գաղաադը երկաթէ կամնասայլերով ծեծեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Так говорит Господь: за три преступления Дамаска и за четыре не пощажу его, потому что они молотили Галаад железными молотилами.
1:3 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐπὶ επι in; on ταῖς ο the τρισὶν τρεις three ἀσεβείαις ασεβεια irreverence Δαμασκοῦ δαμασκος Damaskos; Thamaskos 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 ἔπριζον πριζω saw πρίοσιν πριων of iron τὰς ο the ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐχούσας εχω have; hold τῶν ο the ἐν εν in Γαλααδ γαλααδ Galaad; Galaath
1:3 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion דַמֶּ֔שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon דּוּשָׁ֛ם dûšˈām דושׁ tread on בַּ ba בְּ in חֲרֻצֹ֥ות ḥᵃruṣˌôṯ חָרוּץ threshing instrument הַ ha הַ the בַּרְזֶ֖ל bbarzˌel בַּרְזֶל iron אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
1:3. haec dicit Dominus super tribus sceleribus Damasci et super quattuor non convertam eum eo quod trituraverint in plaustris ferreis GalaadThus saith the Lord: For three crimes of Damascus, and for four I will not convert it: because they have thrashed Galaad with iron wains.
3. Thus saith the LORD: For three transgressions of Damascus, yea, for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:
1:3. Thus says the Lord: For three wicked deeds of Damascus, and for four, I will not convert it, in so far as they have threshed Gilead into iron wagons.
1:3. Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have threshed Gilead with threshing instruments of iron:
Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have threshed Gilead with threshing instruments of iron:

1:3 Так говорит Господь: за три преступления Дамаска и за четыре не пощажу его, потому что они молотили Галаад железными молотилами.
1:3
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἐπὶ επι in; on
ταῖς ο the
τρισὶν τρεις three
ἀσεβείαις ασεβεια irreverence
Δαμασκοῦ δαμασκος Damaskos; Thamaskos
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
ἔπριζον πριζω saw
πρίοσιν πριων of iron
τὰς ο the
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἐχούσας εχω have; hold
τῶν ο the
ἐν εν in
Γαλααδ γαλααδ Galaad; Galaath
1:3
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion
דַמֶּ֔שֶׂק ḏammˈeśeq דַּמֶּשֶׂק Damascus
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לֹ֣א lˈō לֹא not
אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return
עַל־ ʕal- עַל upon
דּוּשָׁ֛ם dûšˈām דושׁ tread on
בַּ ba בְּ in
חֲרֻצֹ֥ות ḥᵃruṣˌôṯ חָרוּץ threshing instrument
הַ ha הַ the
בַּרְזֶ֖ל bbarzˌel בַּרְזֶל iron
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּלְעָֽד׃ ggilʕˈāḏ גִּלְעָד Gilead
1:3. haec dicit Dominus super tribus sceleribus Damasci et super quattuor non convertam eum eo quod trituraverint in plaustris ferreis Galaad
Thus saith the Lord: For three crimes of Damascus, and for four I will not convert it: because they have thrashed Galaad with iron wains.
1:3. Thus says the Lord: For three wicked deeds of Damascus, and for four, I will not convert it, in so far as they have threshed Gilead into iron wagons.
1:3. Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have threshed Gilead with threshing instruments of iron:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Возвещение суда Божия над языческими народами пророк начинает с Сирии и Дамаска, главного города Сирии. Пророк возвещает истребление сириянам за их жестокость к жителям Галаада. - За три преступления Дамаска и за четыре: особенное выражение, которым указывается на множество преступлений Дамаска (ср. Иов ХL:5; Притч XXX:15, 18, 21, 29). - Потому что они молотили Галаад железными молотилами. Галаад - заиорданская область десятиколенного царства, наиболее страдавшая от сирийских нашествий во время походов Азаила против Ииуя (4: Цар X:32-33). Железное молотило, евр. charuzah, - колесо или вал, окованный железом, употреблявшийся для молотьбы хлеба. Слова пророка могут быть понимаемы и в буквальном смысле, как указание на применение известной жестокости на войне (ср. 2: Цар XII:31), и в общем смысле как образ сильного опустошения Галаада сирийцами. LXX евр. charuzah перевели словом priwn пила, и кроме того слово Галаад пояснили дополнением: en gastri ecousaV, отсюда, в слав.: "понеже растроша пилами железными имущыя во утробе сущих в Галааде".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron: 4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad. 5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD. 6 Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: 7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: 8 And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD. 9 Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: 10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. 11 Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever: 12 But I will send a fire upon Teman, which shall devour the palaces of Bozrah. 13 Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border: 14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind: 15 And their king shall go into captivity, he and his princes together, saith the LORD.
What the Lord says here may be explained by what he says Jer. xii. 14, Thus said the Lord, against all my evil neighbours that touch the inheritance of my people Israel, Behold, I will pluck them out. Damascus was a near neighbour to Israel on the north, Tyre and Gaza on the west, Edom on the south, Ammon and (in the next chapter) Moab on the east; and all of them had been, one time, one way, or other, pricking briers and grieving thorns to Israel, evil neighbours to them; and, because God espouses his people's cause, he there calls them his evil neighbours, and here comes forth to reckon with them. The method is taken in dealing with each of them is, in part, the same, and therefore we put them together, and yet in each there is something peculiar.
I. Let us see what is repeated, both by way of charge and by way of sentence, concerning them all. The controversy God has with each of them is prefaced with, Thus said the Lord, Jehovah the God of Israel. Though those nations will not worship him as their God, yet they shall be made to know that they are accountable to him as their Judge. The God of Israel is the God of the whole earth, and has something to say to them that shall make them tremble. Against them the Lord roars out of Zion. And before God, by the prophet, threatens Israel and Judah, he denounces judgments against those nations whom he made use of as scourges to them for their being so, which might serve for a check to their pride and insolence and a relief to his people under their dejections; for hereby they might see that God had not quitted his interest in them, and therefore might hope they had not lost their interest in him. Now as to all these nations here arraigned,
1. The indictment drawn up against them all is thus far the same, (1.) That they are charged in general with three transgressions, and with four, that is, with many transgressions (as by one or two we mean a few, so by three or four we mean many, as in Latin a man that is very happy is said to be terque quarterque beatus--three and four times happy); or with three and four, that is, with seven transgressions, a number of perfection, intimating that they have filled up the measure of their iniquities, and are ripe for ruin; or with three (that is, a variety of sins) and with a fourth especially, which is specified concerning each of them, though the other three are not, as Prov. xxx. 15, 18, 21, 29, where we read of three things, yea, four, generally one seems to be more especially intended. (2.) That the particular sin which is fastened upon as the fourth, and which alone is specified, is the sin of persecution: it is some mischief or other done to the people of God that is particularly charged upon every one of them, for persecution is the measure-filling sin of any people, and it is this sin that will be particularly reckoned for--I was hungry, and you gave me no meat; much more if it may be said, I was hungry, and you took my meat from me.
2. The judgment given against them all is thus far the same, (1.) That, their sin having risen to such a height, God will not turn away the punishment thereof. Though he has granted them a long reprieve, and has often turned away their punishment, yet now he will turn it away no longer, but justice shall take its course. "I will not revoke it (so some read it); I will not recall the voice which has gone forth from Zion to Jerusalem (v. 2), speaking death and terror to the sinful nations." It is an irrevocable sentence. God has spoken it, and he will not call it back. Note, Though God bear long, he will not bear always, with those that provoke him; and, when the decree brings forth, it will bring up. (2.) That God will kindle a fire among them; this is said concerning all these evil neighbours, v. 4, 7, 10, 12, 14. God will send a fire into their cities. When fires are kindled that lay cities, towns, and houses in ashes, whether designedly or casually, God must be acknowledged in it; they are of his sending. Sin stirs up the fire of his jealousy, and that kindles other fires.
II. Let us see what is mentioned, both by way of charge and by way of sentence, that is peculiar to each of them, that every one may take his portion.
1. Concerning Damascus, the head-city of Syria, a kingdom that was often vexatious to Israel. (1.) The peculiar sin of Damascus was using the Gileadites barbarously: They threshed Gilead with threshing-instruments of iron (v. 3), which may be understood literally of their putting to the torture, or to cruel deaths, the inhabitants of Gilead whom they got into their hands, as David put the Ammonites under saws and harrows 2 Sam. xii. 31. We read with what inhumanity Hazael king of Syria prosecuted his wars with Israel (2 Kings viii. 12); he dashed their children, and ripped up their women with child; and see what desolations he made in their land, 2 Kings x. 32, 33. Or it may be taken figuratively, for his laying the country waste, and this very similitude is used in the history of it. 2 Kings xiii. 7, He destroyed them, and made them like the dust by threshing. Note, Men often do that unjustly and wickedly, and shall be severely reckoned with for it, which yet God just permits them to do. The church is called God's threshing, and the corn of his floor (Isa. xxi. 10); but if men make it their threshing, and the chaff of their floor, they shall be sure to hear of it. (2.) The peculiar punishment of Damascus is [1.] That the fire which shall be sent shall fasten upon the court in the first place, not on the chief city, nor the country towns, but on the house of Hazael, which he built; and it shall devour the palaces of Ben-hadad, the royal palaces inhabited by the kings of Syria, many of whom were of that name. Note, Even royal palaces are no defence against the judgments of God, though ever so richly furnished, though ever so strongly fortified. [2.] That the enemy shall force his way into the city (v. 5): I will break the bar of Damascus, and then the gate flies open. Or it may be understood figuratively: all that which is depended upon as the strength and safety of that great city shall fail, and prove insufficient. When God's judgments come with commission it is in vain to think of turning them out. [3.] That the people shall be destroyed with the sword: I will cut off the inhabitant from the plain of Aven, the valley of idolatry, for the gods of the Syrians were gods of the valleys (1 Kings xx. 23), were worshipped in valleys; as the idols of Israel were worshipped on the hills; him also that holdeth the sceptre of power, some petty king or other that used to boast of the sceptre he held from Beth-Eden, the house of pleasure. Both those that were given to idolatry and those that were given to sensuality should be cut off together. [4.] That the body of the nation shall be carried off. The people shall go into captivity unto Kir, which was in the country of the Medes. We find this fulfilled (2 Kings xvi. 9) about fifty years after this, when the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin, at the instigation of Ahaz king of Judah.
2. Concerning Gaza, a city of the Philistines, and now the metropolis of that country. (1.) The peculiar sin of the Philistines was carrying away captive the whole captivity, either of Israel or Judah, which some think refers to that inroad made upon Jehoram when they took away all the king's sons and all his substance (2 Chron. xxi. 17), or, perhaps, it refers to their seizing those that fled to them for shelter when Sennacherib invaded Judah, and selling them to the Grecians (Joel iii. 4-6), or (as here) to the Edomites, who were always sworn enemies to the people of God. They spared none, but carried off all they could lay their hands on, designing, if possible, to cut off the name of Israel, Ps. lxxxiii. 4-7. (2.) The peculiar punishment of the Philistines is that the fire which God will send shall devour the palaces of Gaza, and that the inhabitants of the other cities of the Philistines, Ashdod (or Azotus), Ashkelon, and Ekron, shall all be cut off, and God will make as thorough work with them in their ruin as they would have made with God's people when they carried away the whole captivity; for even the remnant of them shall perish, v. 8. Note, God will make a full end of those that think to make a full end of his church and people.
3. Concerning Tyre, that famous city of wealth and strength, that was itself a kingdom, v. 9. (1.) The peculiar sin of Tyre is delivering up the whole captivity to Edom, that is, selling to the Edomites those of Israel that fled to them for shelter, or in any way fell into their hands; not caring what hardships they put upon them, so that they could but make gain of them to themselves. Herein they forgot the brotherly covenant, the league that was between Solomon and Hiram king of Tyre (1 Kings v. 12), which was intimate that Hiram called Solomon his brother, 1 Kings ix. 13. Note, It is a great aggravation of enmity and malice when it is the violation of friendship and of a brotherly covenant. (2.) Here is nothing peculiar in the punishment of Tyrus but that the palaces thereof shall be devoured, which was done when Nebuchadnezzar took it after thirteen years' siege. Their merchants were all princes, and their private houses were as palaces; but the fire shall make no more of them than of cottages.
4. Concerning Edom, the posterity of Esau. (1.) Their peculiar sin was an unmerciful, unwearied, pursuit of the people of God, and their taking all advantages against them to do them a mischief, v. 11. He did pursue his brother with the sword, not only of old, when the king of Edom took up arms to oppose the children of Israel's passage through his border (Num. xx. 18), but ever since upon all occasions; they had not strength and courage enough to face them in the field of battle, but, whenever any other enemy had put Judah or Israel to flight, then the Edomites set in with the pursuers, fell upon the rear, slew those that were half dead already, and (as is usual with cowards when they have an enemy at an advantage) they did cast off all pity. Those that are least courageous are commonly most cruel. Edom was so; his malice destroyed his compassion (so the word is); he stripped himself of the tenderness of a man, and put on the fierceness of a beast of prey; and, as such a one, he did tear, his anger did tear perpetually. His cruelty was insatiable, and he never knew when he had sucked enough of the blood of Israel, but, like the horse-leech, still cried, Give, give. Nay, he kept his wrath for ever; when he wanted objects of his wrath, and opportunity to show it, yet he kept it in reserve (it rested in his bosom), he rolled it under his tongue as a sweet morsel, and had it ready to spit in the face of Israel upon the next occasion. Cursed be such cruel wrath, and anger so fierce, so outrageous, which makes men like the devil, who continually seeks to devour, and unlike to God, who keeps not his anger for ever. Edom's malice was unnatural, for thus he pursued his brother, whom he ought to have protected: it was hereditary, as if it had been entailed upon the family ever since Esau hated Jacob, and time itself could not wear it out, no, nor the brotherly conduct of Israel towards them (Deut. ii. 4), and the express law given to Israel (Deut. xxiii. 7), Thou shalt not abhor an Edomite, for he is thy brother. (2.) Here is nothing peculiar in their punishment; but (v. 12) a fire shall be sent to devour their palaces. Note, The fire of our anger against our brethren kindles the fire of God's anger against us.
5. Concerning the Ammonites, v. 13-15. (1.) See how violently the fire of their anger turned against the people of God; they not only triumphed in their calamities (as we find, Ezek. xxv. 2, 6), but they did themselves use them barbarously; they ripped up the women with child of Gilead, a piece of cruelty the very mention of which strikes a horror upon one's mind; one would think it is not possible that any of the human race should be so inhuman. Hazael was guilty of it, 2 Kings viii. 12. It was done not only in a brutish rage, which falls without consideration upon all that comes before it, but with a devilish design to extirpate the race of Israel by killing not only all that were born, but all that were to be born, worse than Egyptian cruelty. It was that they might enlarge their border, that they might make the land of Gilead their own, and there might be none to lay claim to it or given them any disturbance in the possession of it. We find (Jer. xlix. 1) that the Ammonites inherited Gad (that is, Gilead) under pretence that Israel had no sons, no heirs. We know how heavy the doom of those was, and how heinous their crime, who said, This is the heir; come, let us kill him, and the inheritance shall be ours by occupancy. See what cruelty covetousness is the cause of, and what horrid practices those are often put upon that are greedy to enlarge their own border. (2.) See how violently the fire of God's anger burned against them; shall not God visit for these things done to any of mankind, especially when they are done to his own people? Shall not his soul be avenged on such a nation as this? No doubt, it shall. The fire shall be kindled with shouting in the day of battle, that is, war shall kindle the fire; it shall be a fire accompanied with the sword, or a roaring fire, which shall make a noise like that of soldiers ready to engage, and it shall be as a tempest in the day of the whirlwind, which comes swiftly, furiously, and bears down all before it. Or this tempest and whirlwind shall be as bellows to the fire, to make it burn the stronger, and spread the further. It is particularly threatened that their king and his princes shall go together into captivity, carried away by the king of Babylon, not long after Judah was. See what changes God's providence often makes with men, or rather their own sin; kings become captives, and princes prisoners. Milchom shall go into captivity; some understand it of the god of the Ammonites, whom they called Moloch--a king. He, and his princes, and his priests that attended him, shall to into captivity; their idol shall be so far from protecting them that it shall itself go into captivity with them. Note, Those who by violence and fraud seek to enlarge their own border will justly be expelled and excluded their own border; nor is it strange if those who make no conscience of invading the rights of others be able to make no resistance against those who invade theirs.
Adam Clarke: Commentary on the Bible - 1831
1:3: For three transgressions of Damascus, and for four - These expressions of three and four, so often repeated in this chapter, mean repetition, abundance, and any thing that goes towards excess. Very, very exceedingly; and so it was used among the ancient Greek and Latin poets. See the passionate exclamation of Ulysses, in the storm, Odyss., lib. v., ver. 306: -
Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο
Τροιῃ εν ευρειῃ, χαριν Ατρειδῃσι φεροντες.
"Thrice happy Greeks! and four times who were slain
In Atreus' cause, upon the Trojan plain."
Which words Virgil translates, and puts in the mouth of his hero in similar circumstances, Aen. 1:93.
Extemplo Aeneae solvuntur frigore membra:
Ingemit; et, duplicis tendens ad sidera palmas,
Talia voce refert: O terque quaterque beatif
Queis ante ora patrum Trojae sub moenibus altis
Contigit oppetere.
"Struck with unusual fright, the Trojan chief
With lifted hands and eyes invokes relief.
And thrice, and four times happy those, he cried,
That under Ilion's walls before their parents died."
Dryden.
On the words, O terque quaterque, Servius makes this remark, "Hoc est saepias; finitus numerous pro infinito." "O thrice and four times, that is, very often, a finite number for an infinite." Other poets use the same form of expression. So Seneca in Hippolyt., Act. 2:694.
O ter quaterque prospero fato dati,
Quos hausit, et peremit, et leto dedit
Odium dolusque!
"O thrice and four times happy were the men
Whom hate devoured, and fraud, hard pressing on,
Gave as a prey to death."
And so the ancient oracle quoted by Pausanias Achaic., lib. vii., c. 6: Τρις μακαρες κεινοι και τετρακις ανδρες εσνται; "Those men shall be thrice and four times happy."
These quotations are sufficient to show that this form of speech is neither unfrequent nor inelegant, being employed by the most correct writers of antiquity.
Damascus was the capital of Syria.
Albert Barnes: Notes on the Bible - 1834
1:3: The order of God's threatenings seems to have been addressed to gain the hearing of the people. The punishment is first denounced upon their enemies, and that, for their sins, directly or indirectly, against themselves, and God in them. Then, as to those enemies themselves, the order is not of place or time, but of their relation to God's people. It begins with their most oppressive enemy, Syria; then Philistia, the old and ceaseless, although less powerful, enemy; then Tyre, not an oppressor, as these, yet violating a relation which they had not, the bonds of a former friendship and covenant; malicious also and hardhearted through covetousness. Then follow Edom, Ammon, Moab, who burst the bonds of blood also. Lastly and nearest of all, it falls on Judah, who had the true worship of the true God among them, but despised it. Every infliction on those like ourselves finds an echo in our own consciences. Israel heard and readily believed God's judgments upon others. It was not tempted to set itself against believing them. How then could it refuse to believe of itself, what it believed of others like itself? "Change but the name, the tale is told of thee ," was a pagan saying which has almost passed into a proverb. The course of the prophecy convicted "them," as the things written in Holy Scripture "for our ensamples" convict Christians. "If they" who "sinned without law, perished without law" Rom 2:12, how much more should they who "have sinned in the law, be judged by the law." God's judgments rolled round like a thunder-cloud, passing from land to land, giving warning of their approach, at last to gather and center on Israel itself, except it repent. In the visitations of others, it was to read its own; and that, the more, the nearer God was to them. "Israel" is placed the last, because on it the destruction was to fall to the uttermost, and rest there.
For three transgressions and for four - These words express, not four transgressions added to the three, but an additional transgression beyond the former, the last sin, whereby the measure of sin, which before was full, overflows, and God's wrath comes. So in other places, where the like form of words occurs, the added number is one beyond, and mostly relates to something greater than all the rest. So, "He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee" Job 5:19. The word, "yea," denotes, that the seventh is some heavier trouble, beyond all the rest, which would seem likely to break endurance. Again, "give a portion to seven, and also to eight" Ecc 11:2. Seven is used as a symbol of a whole, since "on the seventh day God rested from all which He had made," and therefore the number seven entered so largely into the whole Jewish ritual. All time was measured by seven.
The rule then is; "give without bounds; when that whole is fulfilled, still give." Again in that series of sayings in the book of Proverbs Prov. 30, the fourth is, in each, something greater than the three preceding. "There are three" things that "are never satisfied;" yea, "four" things "say not," it is "enough" Pro 30:15-16. The other things cannot be satisfied; the fourth, fire, grows fiercer by being fed. Again, "There be three" things "which go well; yea, four are comely in going" Pro 30:29-31. The moral majesty of a king is obviously greater than the rest. So "the handmaid which displaceth her mistress" Pro 30:21-23 is more intolerable and overbearing than the others. The art and concealment of man in approaching a maiden is of a subtler kind than things in nature which leave no trace of themselves, the eagle in the air, the serpent on the rock, the ship in its pathway through the waves Pro 30:18-19. Again, "Sowing discord among brethren" Pro 6:16-19, has a special hatefulness, as not only being sin, but causing widewasting sin, and destroying in others the chief grace, love. Soul-murder is worse than physical murder, and requires more devilish art.
These things - Job says, "worketh God twice and thrice with man, to bring back his soul from the pit" Job 33:29. The last grace of God, whether sealing up the former graces of those who use them, or vouchsafed to those who have wasted them, is the crowning act of His love or forbearance.
In pagan poetry also, as a trace of a mystery which they had forgotten, three is a sacred whole; from where "thrice and fourfold blessed" stands among them for something exceeding even a full and perfect blessing, a super-abundance of blessings.
The fourth transgression of these pagan nations is alone mentioned. For the prophet had no mission to "them;" he only declares to Israel the ground of the visitation which was to come upon them. The three transgressions stand for a whole sum of sin, which had not yet brought down extreme punishment; the fourth was the crowning sin, after which God would no longer spare. But although the fourth drew down His judgment, God, at the last, punishes not the last sin only, but all which went before. In that the prophet says, not, "for the fourth," but "for three transgressions and for four," he expresses at once, that God did not punish until the last sin, by which "the iniquity" of the sinful nation became "full" Gen 15:16, and that, "then," He punished for all, for the whole mass of sin described by the three, and for the fourth also. God is longsuffering and ready to forgive; but when the sinner finally becomes a "vessel of wrath" Rom 9:22, He punishes all the earlier sins, which, for the time, He passed by.
Sin adds to sin, out of which it grows; it does not overshadow the former sins, it does not obliterate them, but increases the mass of guilt, which God punishes. When the Jews killed the Son, there, "came on" them "all the righteous bloodshed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias" Mat 23:35-36; Luk 11:50-51. All the blood of all the prophets and servants of God under the Old Testament came upon that generation. So each individual sinner, who dies impenitent, will be punished for all which, in his whole life, he did or became, contrary to the law of God. Deeper sins bring deeper damnation at the last. So Paul speaks of those who "treasure up to" themselves "wrath against the Day of wrath and Rev_elation of the righteous judgment of God" Rom 2:5. As good people, by the grace of God, do, through each act done by aid of that grace, gain an addition to their everlasting reward, so the wicked, by each added sin, add to their damnation.
Of Damascus - Damascus was one of the oldest cities in the world, and one of the links of its contact. It lay in the midst of its plain, a high table-land of rich cultivation, whose breadth, from Anti-libanus eastward, was about half a degree. On the west and north its plain lay sheltered under the range of Anti-libanus; on the east, it was protected by the great desert which intervened between its oasis-territory and the Euphrates. Immediately, it was bounded by the three lakes which receive the surplus of the waters which enrich it. The Barada (the "cold") having joined the Fijeh, (the traditional Pharpar" , a name which well designates its tumultuous course ), runs on the north of, and through the city, and then chiefly into the central of the three lakes, the Bahret-el-kibliyeh, (the "south" lake;) thence, it is supposed, but in part also directly, into the Bahret-esh-Shurkiyeh (the "east" lake ). The 'Awaj (the "crooked") (perhaps the old Amana, "the never-failing," in contrast with the streams which are exhausted in irrigation) runs near the old south boundary of Damascus , separating it probably from the northern possessions of Israel beyond Jordan, Bashan (in its widest sense), and Jetur or Ituraea. The area has been calculated at 236 square geographical miles .
This space rather became the center of its dominions, than measured their extent. But it supported a population far beyond what that space would maintain in Europe. Taught by the face of creation around them, where the course of every tiny rivulet, as it burst from the rocks, was marked by a rich luxuriance , the Damascenes of old availed themselves of the continual supply from the snows of Hermon or the heights of Anti-libanus, with a systematic diligence , of which, in our northern clime, as we have no need, so we have no idea. "Without the Barada," says Porter , "the city could not exist, and the plain would be a parched desert; but now aqueducts intersect every quarter, and fountains sparkle in almost every dwelling, while innumerable canals extend their ramifications over the vast plain, clothing it with verdure and beauty. Five of these canals are led off from the river at different elevations, before it enters the plain. They are carried along the precipitous banks of the ravine, being in some places tunnelled in the solid rock. The two on the northern side water Salahiyeh at the foot of the hills about a mile from the city, and then irrigate the higher portions of the plain to the distance of nearly twenty miles. Of the three on the south side, one is led to the populous village Daraya, five miles distant; the other two supply the city, its suburbs, and gardens."
The like use was made of every fountain in every larger or lesser plain. Of old it was said , "the Chrysorrhoas (the Barada) "is nearly expended in artificial channels." : "Damascus is fertile through drinking up the Chrysorrhoas by irrigation." Fourteen names of its canals are still given ; and while it has been common to select 7 or 8 chief canals, the whole have been counted up even to 70 . No art or labor was thought too great. The waters of the Fijeh were carried by a great aqueduct tunnelled through the side of the perpendicular cliff . Yet this was as nothing. Its whole plain was intersected with canals, and tunneled below. : "The waters of the river were spread over the surface of the soil in the fields and gardens; underneath, other canals were tunnelled to collect the superfluous water which percolates the soil, or from little fountains and springs below. The stream thus collected is led off to a lower level, where it comes to the surface. : "The whole plain is filled with these singular aqueducts, some of them running for 2 or 3 miles underground. Where the water of one is diffusing life and verdure over the surface, another branch is collecting a new supply." "In former days these extended over the whole plain to the lakes, thus irrigating the fields and gardens in every part of it."
Damascus then was, of old, famed for its beauty. Its white buildings, embedded in the deep green of its engirdling orchards, were like diamonds encircled by emeralds. They reach nearly to Anti-libanus westward , "and extend on both sides of the Barada some miles eastward. They cover an area at last 25 (or 30) miles in circuit, and make the environs an earthly Paradise." Whence the Arabs said , "If there is a garden of Eden on earth, it is Damascus; and if in heaven, Damascus is like it on earth." But this its beauty was also its strength. "The river," says William of Tyre , "having abundant water, supplies orchards on both banks, thick-set with fruit-trees, and flows eastward by the city wall. On the west and north the city was far and wide fenced by orchards, like thick dense woods, which stretched four or live miles toward Libanus. These orchards are a most exceeding defense; for from the density of the trees and the narrowness of the ways, it seemed difficult and almost impossible to approach the city on that side." Even to this day it is said , "The true defense of Damascus consists in its gardens, which, forming a forest of fruit-trees and a labyrinth of hedges, walls and ditches, for more than 7 leagues in circumference, would present no small impediment to a Mussulman enemy."
The advantage of its site doubtless occastoned its early choice. It lay on the best route from the interior of Asia to the Mediterranean, to Tyre, and even to Egypt. Chedorlaomer and the four kings with him, doubtless, came that way, since the first whom they smote were at Ashteroth Karnaim Gen 14:5-6 in Jaulan or Gaulonitis, and thence they swept on southward, along the west side of Jordan, smiting, as they went, first the "Zuzim," (probably the same as the Zamzummim Deu 2:2 O) in Ammonitis; then "the Emim in the plain of Kiriathaim" in Moab Deut. 9, 11, then "the Horites in Mount Seir unto Elparan" (probably Elath on the Gulf called from it.) They returned that way, since Abraham overtook them at Hobah near Damascus Gen 14:15. Damascus was already the chief city, through its relation to which alone Hobah was known. It was on the route by which Abraham himself came at God's command from Haran (Charrae of the Greeks) whether over Tiphsaeh ("the passage," Thapsacus) or anymore northern passage over the Euphrates. The fact that his chief and confidential servant whom he entrusted to seek a wife for Isaac, and who was, at one time, his heir, was a Damascene Gen 15:2-3, implies some intimate connection of Abraham with Damascus. At the time of our era, the name of Abraham was still held in honor in the country of Damascus ; a village was named from him "Abraham's dwelling;" and a native historian Nicolas said, that he reigned in Damascus on his way from the country beyond Babylon to Canaan. The name of his servant "Eliezer" "my God is help," implies that at this time too the servant was a worshiper of the One God. The name Damascus probably betokened the strenuous , energetic character of its founder.
Like the other names connected with Aram in the Old Testament , it is, in conformity with the common descent from Aram, Aramaic. It was no part of the territory assigned to Israel, nor was it molested by them. Judging, probably, of David's defensive conquests by its own policy, it joined the other Syrians who attacked David, was subdued, garrisoned, and became tributary Sa2 8:5-6. It was at that time probably a subordinate power, whether on the ground of the personal eminence of Hadadezer king of Zobah, or any other. Certainly Hadadezer stands cut conspicuously; the Damascenes are mentioned only subordinately.
Consistently with this, the first mention of the kingdom of Damascus in Scripture is the dynasty of Rezon son of Eliada's, a fugitive servant of Hadadezer, who formed a marauding band, then settled and reigned in Damascus Kg1 11:23-24. Before this, Scripture speaks of the people only of Damascus, not of their kings. Its native historian admits that the Damascenes were, in the time of David, and continued to be, the aggressors, while he veils over their repeated defeats, and represents their kings, as having reigned successively from father to son, for ten generations, a thing unknown probably in any monarchy. : "A native, Adad, having gained great power, became king of Damascus and the rest of Syria, except Phoenicia. He, having carried war against David, king of Judaea, and disputed with him in many battles, and that finally at the Euaphrates where he was defeated, had the character of a most eminent king for prowess and valor. After his death, his descendants reigned for ten generations, each receiving from his father the name (Hadad) together with the kingdom, like the Ptolemies of Egypt. The third, having gained the greatest power of all, seeking to repair the defeat of his grandfather, warring against the Jews, wasted what is now callcd Samaritis." They could not brook a defeat, which they had brought upon themselves.
Rezon renewed, throughout the later part of Solomon's reign, the aggression of Hadad. On the schism of the ten tribes, the hostility of Damascus was concentrated against Israel who lay next to them. Abijam was in league with the father of Benhadad Kg1 15:19. Benhadad at once broke his league with Baasha at the request of Asa in his later mistrustful days Ch1 16:2-7, and turned against Baasha (Ch1 16:2-7 and Kg1 15:20). From Omri also Benhadad I took cities and extorted "streets," probably a Damascus quarter, in Samaria itself Kg1 20:34. Benhadad II had "thirty-two" vassal "kings" Kg1 20:1, Kg1 20:24, (dependent kings like those of Canaan, each of his own city and little territory,) and led them against Samaria, intending to plunder it Kg1 20:6-7, and, on occasion of the plundering, probably to make it his own or to destroy it. By God's help they were twice defeated; the second time, when they directly challenged the power of God Kg1 20:22-25, Kg1 20:28, so signally that, had not Ahab been flattered by the appeal to his mercy Kg1 20:31-32, Syria would no more have been in a condition to oppress Israel. Benhadad promised to restore the cities which his father had taken from Israel, and to make an Israel-quarter in Damascus Kg1 20:34.
If this promise was fulfilled, Ramoth-Gilead must have been lost to Syria at an earlier period, since, three years afterward, Ahab perished in an attempt, by aid of Jehoshaphat, against the counsels of God, to recover it 1 Kings 22. Ramoth-Gilead being thus in the hands of Syria, all north of it, half of Dan and Manasseh beyond Jordan, must also have been conquered by Syria. Except the one great siege of Samaria, which brought it to extremities and which God dissipated by a panic which He infused into the Syrian army Kg2 7:6. Benhadad and Hazael encouraged only marauding expeditions against Israel during the 14 years of Ahaziah and Jehoram. Benhadad was, according to Assyrian inscriptions defeated thrice, Hazael twice, by Shalmanubar king of Assyria . Benhadad appears to have acted on the offensive, in alliance with the kings of the Hittites, the Hamathites and Phoenicians ; Hazael was attacked alone, driven to take refuge in Anti-libanus, and probably became tributary .
Assyrian chronicles relate only Assyrian victories. The brief notice, that through Naaman "the Lord gave deliverance to Syria" Kg2 5:1, probably refers to some signal check which Assyria received through him. For there was no other enemy, from whom Syria had to be "delivered." Subsequently to that retreat from Samaria, he even lost Ramoth Kg2 9:14-15 to Jehoram after a battle before it Kg2 8:29, in which Jehoram was wounded. It is a probable conjecture that Jehu, by his political submission to Assyria, drew on himself the calamities which Elisha foretold. Hazael probably became the instrument of God in chastening Israel, while he was avenging Jehu's submission to a power whom he dreaded and from whom he had suffered. Israel, having lost the help of Judah, became the easier prey. Hazael not only took from Israel all east of Jordan Kg2 10:32-33, but made the whole open country unsafe for the Israelites to dwell in.
Not until God "gave Israel a saviour," could they "dwell in their tents as beforetime" Kg2 13:5. Hazael extended his conquests to Gath Kg2 12:17, intending probably to open a connecting line with Egypt. "With a small company of men" he defeated a large army of Judah Ch2 24:23-24. Joash, king of Judah, bought him off, when advancing against Jerusalem, with everything of gold, consecrated or civil, in the temple or in his own treasures Kg2 12:18. Jehoash recovered from Benhadad III the cities this side Jordan Kg2 13:25; Jeroboam II, all their lost territories and even Damascus and Hamath Kg2 14:28. Yet after this, it was to recover its power under Rezin, to become formidable to Judah, and, through its aggressions on Judah, to bring destruction on itself. At this time, Damascus was probably, like ourselves, a rich, commercial, as well as warlike, but not as yet a manufacturing (see the note at Amo 3:12) nation. Its wealth, as a great emporium of transit-commerce, (as it is now) furnished it with sinews for war. The "white wool" Eze 27:18, in which it traded with Tyre, implies the possession of a large outlying tract in the desert, where the sheep yield the whitest wool. It had then doubtless, beside the population of its plain, large nomadic hordes dependent upon it.
I will not turn away the punishment thereof - Literally, "I will not turn it back." What was this, which God would not turn back? Amos does not express it. Silence is often more emphatic than words. Not naming it, he leaves it the rather to be conceived of by the mind, as something which had been of old coming upon them to overwhelm them, which God had long stayed back, but which, since He would now stay it no longer, would burst in, with the more terrific and overwhelming might, because it had been restrained before. Sin and punishment are by a great law of God bound together. God's mercy holds back the punishment long, allowing only some slight tokens of His displeasure to show themselves, that the sinful soul or people may not be unwarned. When He no longer withholds it, the law of His moral government holds its course. "Seldom," said pagan experience , "hath punishment with lingering foot parted with the miscreant, advancing before."
Because they have threshed Gilead with threshing instruments of iron - The instrument, Jerome relates here, was "a sort of wain, rolling on iron wheels beneath, set with teeth; so that it both threshed out the grain and bruised the straw and cut it in pieces, as food for the cattle, for lack of hay." A similar instrument, called by nearly the same name, is still in use in Syria and Egypt. Elisha had foretold to Hazael his cruelty to Israel; "Their strong holds thou wilt set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child" Kg2 8:12. Hazael, like others gradually steeped in sin, thought it impossible, but did it. In the days of Jehu, "Hazael smote them in all the coasts of Israel from Jordan eastward; all the land of Gilead, the Gadites and the Reubenites and the Manassites, from Arorer which is by the River Arnon, even Gilead and Bashan" Kg2 10:32-33; in those of Jehoahaz, Jehu's son, "he oppressed them, neither did he leave of the people to Jehoahaz but fifty horsemen and ten chariots, and ten thousand footmen, for the king of Syria had destroyed them, and had made them like the dust by threshing" Kg2 13:7. The death here spoken of, although more ghastly, was probably not more severe than many others; not nearly so severe as some which have been used by Christian Judicatures. It is mentioned in the Proverbs, as a capital punishment Pro 20:26; and is alluded to as such by Isaiah Isa 28:28. David had had, for some cause unexplained by Holy Scripture, to inflict it on the Ammonites Sa2 12:31; Ch1 20:3. Probably not the punishment in itself alone, but the attempt so to extirpate the people of God brought down this judgment on Damascus.
Theodoret supposes the horrible aggravation, that it was thus that the women with child were destroyed with their children, "casting the aforesaid women, as into a sort of threshing-floor, they savagely threshed them out like ears of grain with saw-armed wheels."
Gilead is here doubtless to be taken in its widest sense, including all the possessions of Israel, east of Jordan, as, in the account of Hazael's conquests, "all the land of Gilead" Kg2 10:32-33 is explained to mean, all which was ever given to the two tribes and a half, and to include Gilead proper, as distinct from Basan. In like way Joshua relates, that "the children of Reuben and the children of Gad and the ha! f tribe of Manasseh returned to go into the country of Gilead, to the land of their possessions" Jos 22:9. Throughout that whole beautiful tract, including 2 12 degrees of latitude, Hazael had carried on his war of extermination into every peaceful village and home, sparing neither the living nor the unborn.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: For: Amo 1:6, Amo 1:9, Amo 1:11, Amo 1:13, Amo 2:1, Amo 2:4, Amo 2:6; Job 5:19, Job 19:3; Pro 6:16; Ecc 11:2
Damascus: Isa 7:8, Isa 8:4, Isa 17:1; Jer 49:23-27; Zac 9:1
and for four: or, yea
for four: turn away the punishment thereof, or, convert it, or, let it be quiet, and so, Amo 1:6, Amo 9-2:16
because: Kg1 19:17; Kg2 8:12, Kg2 10:32, Kg2 10:33, Kg2 13:3, Kg2 13:7; Isa 41:15
Carl Friedrich Keil and Franz Delitzsch
1:3
Aram-Damascus. - Amos 1:3. "Thus saith Jehovah, For three transgressions of Damascus, and for four, I shall not reverse it, because they have threshed Gilead with iron rollers, Amos 1:4. I send fire into the house of Hazael, and it will eat the palaces of Ben-hadad, Amos 1:5. And break in pieces the bolt of Damascus, and root out the inhabitant from the valley of Aven, and the sceptre-holder out of Beth-eden: and the people of Aram will wander into captivity to Kir, saith Jehovah." In the formula, which is repeated in the case of every people, "for three transgressions, and for four," the numbers merely serve to denote the multiplicity of the sins, the exact number of which has no bearing upon the matter. "The number four is added to the number three, to characterize the latter as simply set down at pleasure; in other words, it is as much as to say that the number is not exactly three or four, but probably a still larger number" (Hitzig). The expression, therefore, denotes not a small but a large number of crimes, or "ungodliness in its worst form" (Luther; see at Hos 6:2)
(Note: J. Marck has correctly explained it thus: "When this perfect number (three) is followed by four, by way of gradation, God not only declares that the measure of iniquity is full, but that it is filled to overflowing and beyond all measure.").
That these numbers are to be understood in this way, and not to be taken in a literal sense, is unquestionably evident from the fact, that nit he more precise account of the sins which follows, as a rule, only one especially grievous crime is mentioned by way of example. לא אשׁיבנּוּ (I will not reverse it) is inserted before the more minute description of the crimes, to show that the threat is irrevocable. השׁיב signifies to turn, i.e., to make a thing go back, to withdraw it, as in Num 23:20; Is 43:13. The suffix attached to אשׁיבנּוּ refers neither to qōlō (his voice), nor "to the idea of דּבר which is implied in כּה אמר (thus saith), or the substance of the threatening thunder-voice" (Baur); for hēshı̄bh dâbhâr signifies to give an answer, and never to make a word ineffectual. The reference is to the punishment threatened afterwards, where the masculine stands in the place of the neuter. Consequently the close of the verse contains the epexegesis of the first clause, and Amos 1:4 and Amos 1:5 follow with the explanation of לא אשׁיבנו (I will not turn it). The threshing of the Gileadites with iron threshing-machines is mentioned as the principal transgression of the Syrian kingdom, which is here named after the capital Damascus (see at 2Kings 8:6). This took place at the conquest of the Israelitish land to the east of the Jordan by Hazael during the reign of Jehu (4Kings 10:32-33, cf. 4Kings 13:7), when the conquerors acted so cruelly towards the Gileadites, that they even crushed the prisoners to pieces with iron threshing-machines, according to a barbarous war-custom that is met with elsewhere (see at 2Kings 12:31). Chârūts (= chârı̄ts, 2Kings 12:31), lit., sharpened, is a poetical term applied to the threshing-roller, or threshing-cart (mōrag chârūts, Is 41:15). According to Jerome, it was "a kind of cart with toothed iron wheels underneath, which was driven about to crush the straw in the threshing-floors after the grain had been beaten out." The threat is individualized historically thus: in the case of the capital, the burning of the palaces is predicted; and in that of two other places, the destruction of the people and their rulers; so that both of them apply to both, or rather to the whole kingdom. The palaces of Hazael and Benhadad are to be sought for in Damascus, the capital of the kingdom (Jer 49:27). Hazael was the murderer of Benhadad I, to whom the prophet Elisha foretold that he would reign over Syria, and predicted the cruelties that he would practise towards Israel (4Kings 8:7.). Benhadad is generally regarded as his son; but the plural "palaces" leads us rather to think of both the first and second Benhadad, and this is favoured by the circumstance that it was only during his father's reign that Benhadad II oppressed Israel, whereas after his death, and when he himself ascended the throne, the conquered provinces were wrested from him by Joash king of Israel (4Kings 13:22-25). The breaking of the bar (the bolt of the gate) denotes the conquest of the capital; and the cutting off of the inhabitants of Biq‛ath-Aven indicates the slaughter connected with the capture of the towns, and not their deportation; for hikhrı̄th means to exterminate, so that gâlâh (captivity) in the last clause applies to the remainder of the population that had not been slain in war. In the parallel clause תּומך שׁבם, the sceptre-holder, i.e., the ruler (either the king or his deputy), corresponds to yōshēbh (the inhabitant); and the thought expressed is, that both prince and people, both high and low, shall perish.
The two places, Valley-Aven and Beth-Eden, cannot be discovered with any certainty; but at any rate they were capitals, and possibly they may have been the seat of royal palaces as well as Damascus, which was the first capital of the kingdom. בּקעת און, valley of nothingness, or of idols, is supposed by Ewald and Hitzig to be a name given to Heliopolis or Baalbek, after the analogy of Beth-aven = Bethel (see at Hos 5:8). They base their opinion upon the Alex. rendering ἐκ πεδίου Ὦν, taken in connection with the Alex. interpretation of the Egyptian On (Gen 41:45) as Heliopolis. But as the lxx have interpreted אן by Heliopolis in the book of Genesis, whereas here they have merely reproduced the Hebrew letters און by Ὦν, as they have in other places as well (e.g., Hos 4:15; Hos 5:8; Hos 10:5, Hos 10:8), where Heliopolis cannot for a moment be thought of, the πέδιον Ὦν of the lxx furnishes no evidence in favour of Heliopolis, still less does it warrant an alteration of the Hebrew pointing (into און). Even the Chaldee and Syriac have taken בּקעת און as a proper name, and Ephraem Syrus speaks of it as "a place in the neighbourhood of Damascus, distinguished for idol-chapels." The supposition that it is a city is also favoured by the analogy of the other threatenings, in which, for the most part, cities only are mentioned. Others understand by it the valley near Damascus, or the present Bekaa between Lebanon and Antilibanus, in which Heliopolis was always the most distinguished city, and Robinson has pronounced in favour of this (Bibl. Res. p. 677). Bēth-‛Eden, i.e., house of delight, is not to be sought for in the present village of Eden, on the eastern slope of Lebanon, near to the cedar forest of Bshirrai, as the Arabic name of this village 'hdn has nothing in common with the Hebrew עדן (see at 4Kings 19:12); but it is the Παράδεισος of the Greeks, which Ptolemy places ten degrees south and five degrees east of Laodicea, and which Robinson imagines that he has found in Old Jusieh, not far from Ribleh, a place belonging to the times before the Saracens, with very extensive ruins (see Bibl. Researches, pp. 542-6, and 556). The rest of the population of Aram would be carried away to Kir, i.e., to the country on the banks of the river Kur, from which, according to Amos 9:7, the Syrians originally emigrated. This prediction was fulfilled when the Assyrian king Tiglath-pileser conquered Damascus in the time of Ahaz, and broke up the kingdom of Syria (4Kings 16:9). The closing words, 'âmar Yehōvâh (saith the Lord), serve to add strength to the threat, and therefore recur in Amos 1:8, Amos 1:15, and Amos 2:3.
Geneva 1599
1:3 Thus saith the LORD; For (e) three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have (f) threshed Gilead with threshing instruments of iron:
(e) He shows first that all the people round about would be destroyed for their manifold sins: which are meant by three and four, which make seven, so that the Israelites would the more deeply consider God's judgments toward them.
(f) If the Syrians will not be spared for committing this cruelty against one city, it is not possible that Israel would escape punishment, which has committed so many and such grievous sins against God and man.
John Gill
1:3 Thus saith the Lord,.... Lest it should be thought that the words that Amos spoke were his own, and he spake them of himself, this and the following prophecies are prefaced in this manner; and he begins with the nations near to the people of Israel and Judah, who had greatly afflicted them, and for that reason would be punished; which is foretold, to let Israel see that those judgments on them did not come by chance; and lest they should promise themselves impunity from the prosperity of these sinful nations; and to awaken them to a sense of their sin and danger, who might expect the visitation of God for their transgressions; as also to take off all offence at the prophet, who began not with them, but with their enemies:
for three transgressions of Damascus, and for four, I will not turn away the punishment thereof; Damascus was an ancient city; it was in the times of Abraham, Gen 15:2. It was the "metropolis" of Syria, Is 7:8; and so Pliny calls it, "Damascus of Syria" (u). Of the situation of this place, and the delightfulness of it; see Gill on Jer 49:25; and of its founder, and the signification of its name; see Gill on Acts 9:2; to which may be added, that though Justin (w) says it had its name from Damascus, a king of it before Abraham and Israel, whom he also makes kings of it; and Josephus (x) would have Uz the son of Aram the founder of it, to which Bochart (y) agrees; yet the Arabic writers ascribe the building of it to others; for the Arabs have a tradition, as Schultens (z) says, that there were Canaanites anciently in Syria; for they talk of Dimashc the son of Canaan, who built the famous city of Damascus, and so it should seem to be called after his name; and Abulpharagius (a) says, that Murkus or Murphus, as others call him, king of Palestine, built the city of Damascus twenty years before the birth of Abraham: from this place many things have their names, which continue with us to this day, as the "damask" rose, and the "damascene" plum, transplanted from the gardens that were about it, for which it was famous; and very probably the invention of the silk and linen called "damasks" owes its rise from hence. It is here put for the whole country of Syria, and the inhabitants of it, for whose numerous transgressions, signified by "three" and "four", the Lord would not turn away his fury from them, justly raised by their sins; or the decree which he had passed in his own mind, and now made a declaration of, he would not revoke; or not inflict the punishment they had deserved, and he had threatened. The sense is, that he would not spare them, or have mercy on them, or defer the execution of punishment any longer; he would not forgive their transgressions. So the Targum,
"I will not pardon them.''
De Dieu refers it to the earthquake before mentioned, that God would not turn away that, but cause it to come, as he had foretold, for the transgressions of these, and other nations after spoken of; but rather it refers to Damascus; and so some render it, "I will not turn", or "convert it" (b); to repentance, and so to my mercy; but leave it in its sins, and to my just judgments. Kimchi thinks that this respects four particular seasons, in which Damascus, or the Syrians, evilly treated and distressed the people of Israel; first in the times of Baasha; then in the times of Ahab; a third time in the days of Jehoahaz the son of Jehu; and the fourth in the times of Ahaz; and then they were punished for them all:
because they have threshed Gilead with threshing instruments of iron; that is,
"the inhabitants of the land of Gilead,''
as the Targum; this country lay beyond Jordan, and was inhabited by the Reubenites and Gadites and the half tribe of Manasseh; who were used in a very cruel manner, by Hazael king of Syria, as was foretold by Elisha, 4Kings 7:12; not literally, as in 2Kings 12:31; but by him they were beat, oppressed, and crushed, as the grain of the threshingfloor; which used to be threshed out by means of a wooden instrument stuck with iron teeth, the top of which was filled with stones to press it down, and so drawn to and fro over the sheaves of corn, by which means it was beaten out, to which the allusion is here; See Gill on 1Cor 9:9. This was done by Hazael king of Syria, who is said to destroy the people, and make them "like the dust by threshing", 4Kings 10:32.
(u) Nat. Hist. l. 36. c. 8. (w) E Trogo, l. 36. c. 2. (x) Antiqu. l. 1. c. 6. sect. 4. (y) Phaleg. l. 2. c. 8. (z) Apud Universal History, vol. 2. p. 280. (a) Hist. Dynast. p. 13. (b) "non convertam eam", Montanus, Vatablus, Drusius.
John Wesley
1:3 For three - This certain number is put for an uncertain: three, that is, many. Of Damascus - Here Damascus is put for the whole kingdom of Syria. Threshed - Treated it with the utmost cruelty. Gilead - There was a country of this name, and a city, possessed by the Reubenites, Gadites, and Manassites; Gilead here is put for the inhabitants of this country and city, whom Hazael, king of Syria most barbarously murdered.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lk 12:47-48; Jas 4:17)!
for three transgressions . . . and for four--If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Prov 30:15, Prov 30:18, Prov 30:21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Eccles 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Lev 26:18, Lev 26:21, Lev 26:24; compare Mt 23:32).
threshed--the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (4Kings 10:32-33; 4Kings 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Kings 12:31; compare Is 28:27).
1:41:4: Եւ առաքեցից հո՛ւր ՚ի տունն Ազայելի, եւ կերիցէ զհիմունս որդւոյ Ադերայ[10475]։ [10475] Յօրինակին. Զհիմունս որդւոց Ադերայ։
4 Կրակ պիտի գցեմ Ազայէլի տունը,եւ այն պիտի ոչնչացնի Ադերի որդու տան հիմքերը:
4 Ազայէլի տանը վրայ կրակ պիտի ղրկեմ, Որը Բենադադի պալատները պիտի ուտէ։
Եւ առաքեցից հուր ի տունն Ազայելի, եւ կերիցէ [5]զհիմունս որդւոյն Ադերայ:

1:4: Եւ առաքեցից հո՛ւր ՚ի տունն Ազայելի, եւ կերիցէ զհիմունս որդւոյ Ադերայ[10475]։
[10475] Յօրինակին. Զհիմունս որդւոց Ադերայ։
4 Կրակ պիտի գցեմ Ազայէլի տունը,եւ այն պիտի ոչնչացնի Ադերի որդու տան հիմքերը:
4 Ազայէլի տանը վրայ կրակ պիտի ղրկեմ, Որը Բենադադի պալատները պիտի ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 И пошлю огонь на дом Азаила, и пожрет он чертоги Венадада.
1:4 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire εἰς εις into; for τὸν ο the οἶκον οικος home; household Αζαηλ αζαηλ and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation υἱοῦ υιος son Αδερ αδερ Ader; Ather
1:4 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house חֲזָאֵ֑ל ḥᵃzāʔˈēl חֲזָאֵל Hazael וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower בֶּן־הֲדָֽד׃ ben-hᵃḏˈāḏ בֶּן הֲדַד Ben-Hadad
1:4. et mittam ignem in domum Azahel et devorabit domos BenadadAnd I will send a fire into the house of Azael, and it shall devour the houses of Benadad.
4. but I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad.
1:4. And I will send fire onto the house of Hazael, and it will devour the houses of Ben-hadad.
1:4. But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
But I will send a fire into the house of Hazael, which shall devour the palaces of Ben- hadad:

1:4 И пошлю огонь на дом Азаила, и пожрет он чертоги Венадада.
1:4
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
πῦρ πυρ fire
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
Αζαηλ αζαηλ and; even
καταφάγεται κατεσθιω consume; eat up
θεμέλια θεμελιος foundation
υἱοῦ υιος son
Αδερ αδερ Ader; Ather
1:4
וְ wᵊ וְ and
שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
חֲזָאֵ֑ל ḥᵃzāʔˈēl חֲזָאֵל Hazael
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower
בֶּן־הֲדָֽד׃ ben-hᵃḏˈāḏ בֶּן הֲדַד Ben-Hadad
1:4. et mittam ignem in domum Azahel et devorabit domos Benadad
And I will send a fire into the house of Azael, and it shall devour the houses of Benadad.
1:4. And I will send fire onto the house of Hazael, and it will devour the houses of Ben-hadad.
1:4. But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Азаил и Венадад - имена сирийских царей (4: Цар XIII:24), особенно заботившихся о красоте и славе Дамаска и известных своими отношениями к Израильскому царству (4: Цар XIl-XIV). Называя имена царей, пророк собственно говорит о судьбе царства их. Пророк возвещает истребление огнем, без сомнения, в связи с опустошением страны врагами. Вместо имени Венадада в слав. чит. "сына Адерова"; так же у LXX и в Сир. В ассир. памятниках Венадад называется Bin-hidri.
Adam Clarke: Commentary on the Bible - 1831
1:4: Ben-hadad - He was son and successor of Hazael. See the cruelties which they exercised upon the Israelites, Kg2 10:32; Kg2 13:7, etc., and see especially Kg2 8:12, where these cruelties are predicted. The fire threatened here is the war so successfully carried on against the Syrians by Jeroboam II., in which he took Damascus and Hamath, and reconquered all the ancient possessions of Israel. See Kg2 14:25, Kg2 14:26, Kg2 14:28.
Albert Barnes: Notes on the Bible - 1834
1:4: And I will send a fire on the house of Hazael - The fire is probably at once material fire, whereby cities are burned in war, since he adds, "it shall devour the palaces of Benhadad," and also stands as a symbol of all other severity in war as in the ancient proverb, "a fire is gone out from Heshbon, a flame from the city of Sihon; it hath consumed Ar of Moab, the lords of the high places of Arnon" Num 21:28; and again of the displeasure of Almighty God, as when He says, "a fire is kindled in Mine anger, and it shall burn unto the lowest hell" Deu 32:22. For the fire destroys not the natural buildings only, but "the house of Hazael," that is, his whole family. In these prophecies, a sevenfold vengeance by fire is denounced against the seven people, an image of the eternal fire into which all iniquity shall be cast.
The palaces of Benhadad - Hazael, having murdered Benhadad his master and ascended his throne, called Iris son after his murdered master, probably in order to connect his own house with the ancient dynasty. Benhadad, that is, son or worshiper of the idol "Hadad," or "the sun," had been the name of two of the kings of the old dynasty. Benhadad III was at this time reigning. The prophet foretells the entire destruction of the dynasty founded in blood. The prophecy may have had a fulfillment in the destruction of the house of Hazael, with whose family Rezin, the king of Syria in the time of Ahaz, stands in no known relation. Defeats, such as those of Benhadad III by Jeroboam II who took Damascus itself, are often the close of an usurping dynasty. Having no claim to regard except success, failure vitiates its only title. The name Hazael, "whom God looked upon," implies a sort of owning of the One God, like Tab-el, "God is good," El-iada', "whom God knoweth," even amid the idolatry in the names, Tab-Rimmon, "good is Rimmon;" Hadad-ezer, "Hadad is help;" and Hadad, or Benhadad. Bad men abuse every creature, or ordinance, or appointment of God. It may be then that, as Sennacherib boasted, "am I now come up without the Lord against this land" to destroy it? the Lord said unto me, Go up against this land and destroy it" Isa 36:10; so Hazael made use of the prophecy of Elisha, to give himself out as the scourge of God, and thought of himself as one "on whom God looked."
Knowledge of futurity is an awful gift. As "Omniscience alone can wield Omnipotence," so superhuman knowledge needs superhuman gifts of wisdom and holiness. Hazael seemingly hardened himself in sin by aid of the knowledge which should have been his warning. Probably he came to Elisha, with the intent to murder his master already formed, in case he should not die a natural death; and Elisha read him to himself. But he very probably justified himself to himself in what he had already purposed to do, on the ground that Elisha had foretold to him that he should be king over Kg2 8:13, and, in his massacres of God's people, gave himself out as being, what he was, the instrument of God. "Scourges of God" have known themselves to be what they were, although they themselves were not the less sinful, in sinfully accomplishing the Will of God (see the note at Hos 1:4). We have heard of a Christian Emperor, who has often spoken of his "mission," although his "mission" has already cost the shedding of much Christian blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: I will: Amo 1:7, Amo 1:10, Amo 1:12, Amo 1:14, Amo 2:2, Amo 2:5; Jdg 9:19, Jdg 9:20, Jdg 9:57; Jer 17:27, Jer 49:27; Eze 30:8; Eze 39:6; Hos 8:14
Hazael: Kg1 19:15; Kg2 8:7-15
Benhadad: 1Kings 20:1-22; Kg2 6:24, Kg2 13:3, Kg2 13:25; Ch2 16:2
Geneva 1599
1:4 But I will send a fire into the house of Hazael, which shall devour the (g) palaces of Benhadad.
(g) The antiquity of their buildings will not avoid my judgments. See Jer 49:27
John Gill
1:4 But I will send a fire into the house of Hazael,.... For so doing; into his family, his sons' sons, one of whom perhaps was Rezin, that Tiglathpileser king of Assyria slew, as Aben Ezra observes. This denotes the judgments of God upon his posterity for his cruel usage of the Israelites; and designs an enemy that should come into his country, and war made in the midst of it, by which it should be depopulated; and this being by the permission and providence of God, and according to his will, is said to be sent by him:
which shall devour the palaces of Benhadad; a name frequently given to the kings of Syria; there was one of this name the immediate predecessor of Hazael, whose servant he was; and he left a son of the same name that succeeded him, 4Kings 7:7; these may denote the royal palaces of the kings of Syria, which should not be spared in this time of desolation; though rather by them may be intended the temples, which he and Hazael are said by Josephus (c) to build in the city of Damascus, whereby they greatly adorned it; and for these and other acts of beneficence they were deified by the Syrians, and worshipped as gods; and even to the times of Josephus, he says, their statues were carried in pomp every day in honour of them; and so, the house of Hazael, in the preceding clause, may signify a temple that was either built by him, or for the worship of him, since he was deified as well as Benhadad; and it may be observed, that as Adad was a common name of the kings of Syria; for, according to Nicholas of Damascus (d), ten kings that reigned in Damascus were all called Adad; so this is a name of the god they worshipped. Pliny speaks of a god worshipped by the Syrians, whose name must be Adad; since, according to him; the gem "adadunephros" had its name from him (e); and Macrobius (f) is express for it, that the chief god of the Assyrians was called Adad, which signifies one; See Gill on Is 66:17.
(c) Antiqu. l. 9. c. 4. sect. 6. (d) Apud Joseph. Antiqu. l. 7. c. 5. sect. 8. (e) Nat. Hist. l. 27. c. 11. (f) Saturnal. l. 1. c. 23.
John Wesley
1:4 Ben - hadad - Ben - hadad was to the Syrian kings a common name, as Pharaoh to the Egyptian kings, and Caesar to the Roman emperors.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Hazael . . . Ben-hadad--A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. SMITH]. The Ben-hadad here is the son of Hazael (4Kings 13:3), not the Ben-hadad supplanted and slain by Hazael (4Kings 8:7, 4Kings 8:15). The phrase, "I will send a fire," that is, the flame of war (Ps 78:63), occurs also in Amos 1:7, Amos 1:10, Amos 1:12, Amos 1:14, and Amos 2:2, Amos 2:5; Jer 49:27; Hos 8:14.
1:51:5: Եւ խորտակեցից զնիգս Դամասկեայ. եւ սատակեցից զբնակիչս դաշտացն Աւնայ. եւ կոտորեցից զազգն յարանց Խառանու. եւ գերեսցի ընտիր ժողովուրդն Ասորւոց՝ ասէ Տէր[10476]։ [10476] Ոմանք. Դաշտացն Ովնայ. եւ ոմանք. Աւնանայ, եւ կոտորեցից զազգս արանց Խառա՛՛։ Առ Ոսկանայ պակասի. Զնիգս Դամասկեայ։
5 Պիտի խորտակեմ Դամասկոսի նիգերը: Պիտի ոչնչացնեմ Ովնի դաշտի բնակիչներին: Պիտի կոտորեմ Խառանի տոհմը: Գերի պիտի ընկնի ասորիների ընտիր ժողովուրդը», - ասում է Տէրը:
5 Դամասկոսի նիգերը պիտի կոտրտեմ Ու Աւենի դաշտէն՝ բնակիչը։Եդեմի տունէն գաւազան բռնողը պիտի կոտորեմ Եւ Ասորիներու ժողովուրդը դէպի Կիր գերի պիտի քշուի»։
Եւ խորտակեցից զնիգս Դամասկեայ, եւ սատակեցից զբնակիչս դաշտացն Ովնայ, եւ [6]կոտորեցից զազգն յարանց Խառանու, եւ գերեսցի ընտիր`` ժողովուրդն Ասորւոց, ասէ Տէր:

1:5: Եւ խորտակեցից զնիգս Դամասկեայ. եւ սատակեցից զբնակիչս դաշտացն Աւնայ. եւ կոտորեցից զազգն յարանց Խառանու. եւ գերեսցի ընտիր ժողովուրդն Ասորւոց՝ ասէ Տէր[10476]։
[10476] Ոմանք. Դաշտացն Ովնայ. եւ ոմանք. Աւնանայ, եւ կոտորեցից զազգս արանց Խառա՛՛։ Առ Ոսկանայ պակասի. Զնիգս Դամասկեայ։
5 Պիտի խորտակեմ Դամասկոսի նիգերը: Պիտի ոչնչացնեմ Ովնի դաշտի բնակիչներին: Պիտի կոտորեմ Խառանի տոհմը: Գերի պիտի ընկնի ասորիների ընտիր ժողովուրդը», - ասում է Տէրը:
5 Դամասկոսի նիգերը պիտի կոտրտեմ Ու Աւենի դաշտէն՝ բնակիչը։Եդեմի տունէն գաւազան բռնողը պիտի կոտորեմ Եւ Ասորիներու ժողովուրդը դէպի Կիր գերի պիտի քշուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 И сокрушу затворы Дамаска, и истреблю жителей долины Авен и держащего скипетр из дома Еденова, и пойдет народ Арамейский в плен в Кир, говорит Господь.
1:5 καὶ και and; even συντρίψω συντριβω fracture; smash μοχλοὺς μοχλος Damaskos; Thamaskos καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin κατοικοῦντας κατοικεω settle ἐκ εκ from; out of πεδίου πεδιον and; even κατακόψω κατακοπτω cut down / up φυλὴν φυλη tribe ἐξ εκ from; out of ἀνδρῶν ανηρ man; husband Χαρραν χαρραν Charran; Kharran καὶ και and; even αἰχμαλωτευθήσεται αιχμαλωτευω capture λαὸς λαος populace; population Συρίας συρια Syria; Siria ἐπίκλητος επικλητος tell; declare κύριος κυριος lord; master
1:5 וְ wᵊ וְ and שָֽׁבַרְתִּי֙ šˈāvartî שׁבר break בְּרִ֣יחַ bᵊrˈîₐḥ בְּרִיחַ bar דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus וְ wᵊ וְ and הִכְרַתִּ֤י hiḵrattˈî כרת cut יֹושֵׁב֙ yôšˌēv ישׁב sit מִ mi מִן from בִּקְעַת־אָ֔וֶן bbiqʕaṯ-ʔˈāwen בִּקְעַת אָוֶן the Valley of Aven וְ wᵊ וְ and תֹומֵ֥ךְ ṯômˌēḵ תמך grasp שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod מִ mi מִן from בֵּ֣ית עֶ֑דֶן bbˈêṯ ʕˈeḏen בֵּית עֶדֶן Beth Eden וְ wᵊ וְ and גָל֧וּ ḡālˈû גלה uncover עַם־ ʕam- עַם people אֲרָ֛ם ʔᵃrˈām אֲרָם Aram קִ֖ירָה qˌîrā קִיר Kir אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
1:5. et conteram vectem Damasci et disperdam habitatorem de campo Idoli et tenentem sceptrum de domo Voluptatis et transferetur populus Syriae Cyrenen dicit DominusAnd I will break the bar of Damascus: and I will cut off the inhabitants from the plain of the idol, and him that holdeth the sceptre from the house of pleasure: and the people of Syria shall be carried away to Cyrene, saith the Lord.
5. And I will break the bar of Damascus, and cut off the inhabitant from the valley of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
1:5. And I will shatter the crowbar of Damascus, and I will destroy the inhabitants of the camp of the idol and the holder of the scepter of the house of pleasure; and the people of Syria will be transferred to Cyrene, says the Lord.
1:5. I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD:

1:5 И сокрушу затворы Дамаска, и истреблю жителей долины Авен и держащего скипетр из дома Еденова, и пойдет народ Арамейский в плен в Кир, говорит Господь.
1:5
καὶ και and; even
συντρίψω συντριβω fracture; smash
μοχλοὺς μοχλος Damaskos; Thamaskos
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
κατοικοῦντας κατοικεω settle
ἐκ εκ from; out of
πεδίου πεδιον and; even
κατακόψω κατακοπτω cut down / up
φυλὴν φυλη tribe
ἐξ εκ from; out of
ἀνδρῶν ανηρ man; husband
Χαρραν χαρραν Charran; Kharran
καὶ και and; even
αἰχμαλωτευθήσεται αιχμαλωτευω capture
λαὸς λαος populace; population
Συρίας συρια Syria; Siria
ἐπίκλητος επικλητος tell; declare
κύριος κυριος lord; master
1:5
וְ wᵊ וְ and
שָֽׁבַרְתִּי֙ šˈāvartî שׁבר break
בְּרִ֣יחַ bᵊrˈîₐḥ בְּרִיחַ bar
דַּמֶּ֔שֶׂק dammˈeśeq דַּמֶּשֶׂק Damascus
וְ wᵊ וְ and
הִכְרַתִּ֤י hiḵrattˈî כרת cut
יֹושֵׁב֙ yôšˌēv ישׁב sit
מִ mi מִן from
בִּקְעַת־אָ֔וֶן bbiqʕaṯ-ʔˈāwen בִּקְעַת אָוֶן the Valley of Aven
וְ wᵊ וְ and
תֹומֵ֥ךְ ṯômˌēḵ תמך grasp
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
מִ mi מִן from
בֵּ֣ית עֶ֑דֶן bbˈêṯ ʕˈeḏen בֵּית עֶדֶן Beth Eden
וְ wᵊ וְ and
גָל֧וּ ḡālˈû גלה uncover
עַם־ ʕam- עַם people
אֲרָ֛ם ʔᵃrˈām אֲרָם Aram
קִ֖ירָה qˌîrā קִיר Kir
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
1:5. et conteram vectem Damasci et disperdam habitatorem de campo Idoli et tenentem sceptrum de domo Voluptatis et transferetur populus Syriae Cyrenen dicit Dominus
And I will break the bar of Damascus: and I will cut off the inhabitants from the plain of the idol, and him that holdeth the sceptre from the house of pleasure: and the people of Syria shall be carried away to Cyrene, saith the Lord.
1:5. And I will shatter the crowbar of Damascus, and I will destroy the inhabitants of the camp of the idol and the holder of the scepter of the house of pleasure; and the people of Syria will be transferred to Cyrene, says the Lord.
1:5. I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. И сокрушу затворы Дамаска, bericha - затворы ворот городских, слав. "вереи". Стоящие далее в ст. 5: географические названия понимают различно. Евр. bigath-aven (рус. долины Авен; слав. с поля Онова) некоторые комментаторы считают названием долины между Ливаном и Антиливаном - Келесирии (еl Вiga у арабов), и города на этой долине, впоследствии получившего название Гелиополиса или Баальбека. Предполагают, что город называется у пророка Авеном или Оном по аналогии с египетским Оном (ср. Быт ХLI:45, 50; XLVI:20), как город культа солнца, каковой культ, по свидетельству Макробия (Sat. 1, 23) и Лукиана (Dе dea Syra 5), был перенесен из Египта в Келесирию. Другие комментаторы (Юнгеров, Гоонакер) евр. aven понимают в нариц. смысле нечестие; bigath-aven - долина нечестия. По мнению Гоонакера, Калесирия могла называться долиной нечестия потому, что при вход в нее, у подножия Ермона, существовал культ Ваал-Года - Евр. Beth-Eden (рус. "из дома Еденова", слав. "от мужей Харраних") обыкновенно отождествляют с упоминающимся в летописях Ассурбанипала и Салманассара II Bit-Adini, Арамейским царством, лежавшим по обоим берегам среднего Евфрата. В таком случае слова пророка получают тот смысл, что будет поражена вся область арамеев от Ливана (bigath aven) да Евфрата. Некоторые комментаторы (Юнгеров) понимают однако beth-eden в смысле нариц. "дом веселья", относя это наименование к Дамаску, который отличался красотою местоположения и плодородием земли. Но при понимании bigath-aven и beth-eden в смысле собственных имен лучше выдерживается контекст, и речь получает большую полноту и закругленность. - Держащего скипетр (thonteh) - не наместника, а самостоятельного правителя. - И пойдет народ арамейский в плен в Кир: Арамвяне - потомки Сима, народ, родственный евреям (Быт X:22-25) местоположение страны Кир неизвестно; его указывают в северной Армении (Баур), к северу от Алеппо (Социн), в Южной Вавилонии (Галеви), в Мидии (Шрадер), между Оронтом в Евфратом (Дилльман).

Исполнение пророчества Амоса об истреблении и пленении сирийцев можно усматривать в факте взятия Дамаска ассирийским царем Феглафелассаром. Феглафалассар разрушил Дамаск, убил царя Дамасского Рецина и переселил жителей в отдаленные области своего царства (4: Цар XVI:9; Ис VII:1-10). Вместо слов держащего скипетр - из дома Еденова в слав. с греч. "И посеку племя от мужей Харраних". Вероятно, LXX евр. thomech (держащий) производили от гл. damah истреблять, schevet (скипетр) прияли в значении fulh племя, колено; слова mibbeith eden читали - mibbeith aran и перевели ex andrwn Сarran. Евр. Kiroh (в Кир) LXX coru причастием от karah звать, называть и перевели сл. epiklhtoV, знаменитый; отсюда в слав.: "людие сирстии нарочитии".
Adam Clarke: Commentary on the Bible - 1831
1:5: The bar of Damascus - The gates, whose long traverse bars, running from wall to wall, were their strength. I will throw it open; and the gates were forced, and the city taken, as above.
The plain of Aven - the house of Eden - These are names, says Bochart, of the valley of Damascus. The plain of Aven, or Birkath-Aven, Calmet says, is a city of Syria, at present called Baal-Bek, and by the Greeks Heliopolis; and is situated at the end of that long valley which extends from south to north, between Libanus and Anti-Libanus.
The people of Syria shall go into captivity unto Kir - Kir is supposed to be the country of Cyrene in Albania, on the river Cyrus, which empties itself into the Caspian Sea. The fulfilment of this prophecy may be seen in Kg2 16:1-9.
Albert Barnes: Notes on the Bible - 1834
1:5: I will also break the bar of Damascus - In the East, every city was fortified; the gates of the stronger cities were cased in iron, that they might not be set on fire by the enemy; they were fastened within with bars of brass Kg1 4:13 or iron (Psa 107:16; Isa 45:2; compare Isa 48:14; Jer 51:3 O). They were flanked with towers, and built over, so that what was naturally the weakest point and the readiest access to an enemy became the strongest defense. In Hauran the huge doors and gates of a single stone 9 and 10 feet high , and 1 12 foot thick , are still extant, and "the place for the ponderous bars," proportioned to such gates, "may yet be seen." The walls were loosened with the battering-ram, or scaled by mounds: the strong gate was seldom attacked; but, when a breach was made, was thrown open from within. The "breaking of the bar" laid open the city to the enemy, to go in and come out at his will. The whole strength of the kingdom of Damascus lay in the capital. It was itself the seat of the empire and was the empire itself. God says then, that He Himself would shiver all their means of resistance, whatever could hinder the inroad of the enemy.
And cut off the inhabitant from the plain of Aven - Literally, "from the vale of vanity," the "Bik'ah" being a broad vale between hills . Here it is doubtless the rich and beautiful valley, still called el-bukaa by the Arabs, La Boquea by William of Tyre , lying between Lebanon and Anti-libanus, the old Coele-Syria in its narrowest sense. It is, on high ground, the continuation of that long deep valley which, along the Jordan, the Dead sea, and the Arabah, reaches to the Red Sea. lts extreme length, from its southern close at Kal'at-esh-shakif to Hums (Emesa) has been counted at 7 days journey ; it narrows toward its southern extremity, expands at its northern, yet it cannot any how be said to lose its character of a valley until 10 miles north of Riblah .
Midway, on its ," was Baalbek, or Heliopolis, where the Egyptian worship is said to have been brought of old times from their "city of the sun ." Baalbek, as the ruins still attest, was full of the worship of the sun. But the whole of that beautiful range, "a magnificent vista" , it has been said, "carpeted with verdure and beauty" , "a gem lying deep in its valley of mountains," was a citadel of idolatry. The name Baal-Hermon connects Mount Hermon itself, the snow-capped height which so towers over its southeast extremity, with the worship of Baal or the sun, and that, from the time of the Judges Jdg 3:3. The name Baal-gad connects "the valley of Lebanon," that is, most probably the south end of the great valley, with the same worship, anterior to Joshua Jos 11:17; Jos 12:7; Jos 13:5.
The name Baalbek is probably an abbRev_iation of the old name, Baal-bik'ah , "Baal of the valley," in contrast with the neighboring Baalhermon. : "The whole of Hermon was girded with temples." : "Some eight or ten of them cluster round it," and, which is more remarkable, one is built" to catch the first beams of the sun rising over Hermon;" and temples on its opposite sides face toward it, as a sort of center .
In Jerome's time, the pagan still Rev_erenced a celebrated temple on its summit . On the crest of its central peak, 3, 000 feet above the glen below, in winter inaccessible, beholding far asunder the rising and the setting sun on the eastern desert and in the western sea, are still seen the foundations of a circular wall or ring of large stones, a rude temple, within which another of Grecian art was subsequently built . "On three other peaks of the Anti-libanus range are ruins of great antiquity" . : "The Bukaa and its borders are full of the like buildings."
"Lebanon, Anti-lebanon and the valleys between are thronged with ancient temples" . Some indeed were Grecian, but others Syro-Phoenician. The Grecian temples were probably the Rev_ival of Syro-Phoenician. The "massive substructions of Baalbek are conjectured to have been those of an earlier temple." The new name "Heliopolis" only substituted the name of the object of worship (the sun) for its title Lord. The pagan emperors would not have lavished so much and such wondrous cost and gorgeous art on a temple in Coele-Syria, had not its pagan celebrity recommended it to their superstition or their policy. On the west side of Lebanon at Afca, (Apheca) was the temple of Venus at the source of the River Adonis , a center of the most hateful Syrian idolatry , "a school of misdoing for all profligates."
At Heliopolis too, men "shamelessly gave their wives and daughters to shame." The outburst of paganism there in the reign of Julian the Apostate shows how deeply rooted was its idolatry. Probably then, Amos pronounces the sentence of the people of that whole beautiful vale, as "valley of vanity" or "iniquity" , being wholly given to that worst idolatry which degraded Syria. Here, as the seat of idolatry, the chief judgments of God were to fall. Its inhabitants were to be cut off, that is, utterly destroyed; on the rest, captivity is the only sentence pronounced. The Assyrian monarchs not unfrequently put to death those who despised their religion , and so may herein have executed blindly the sentence of God.
From the house of Eden - A Proper, but significant, name, "Beth-Eden," that is, "house of pleasure." The name, like the Eden of Assyria Kg2 19:12; Isa 37:12; Eze 27:23, is, in distinction from man's first home, pronounced "EH-den," not "EE-den" . Two places near, and one in, the Bik'ah have, from similarity of name, been thought to be this "house of delight."
1. Most beautiful now for situation and climate, is what is probably mispronounced Ehden; a Maronite Village "of 4 or 500 families, on the side of a rich highly-cultivated valley" near Beshirrai on the road from Tripolis to the Cedars. Its climate is described as a ten months spring ; "the hills are terraced up to their summits;" and every place full of the richest, most beautiful, vegetation; "grain is poured out into the lap of man, and wine into his cup without measure." "The slopes of the valleys, one mass of verdure, are yet more productive than the hills; the springs of Lebanon gushing down, fresh, cool and melodious in every direction ." The wealthier families of Tripoli still resort there for summer, "the climate being tempered by the proximity of the snow-mountains, the most luxuriant vegetation favored by the soft airs from the sea . "It is still counted" the Paradise of Lebanon."
2. Beit-el-Janne, literally, "house of Paradise," is an Arabic translation of Beth-Eden. It "lies under the root of Libanus, (Hermon) gushing forth clear water, whence," says WilIiam of Tyre , "it is called 'house of pleasure.'" It lies in a narrow valley, where it widens a little, about 34 of an hour from the plain of Damascus , and about 27 miles from that city on the way from Banias. : "Numerous rock-tombs, above and around, bear testimony to the antiquity of the site." It gives its name to the Jennani (Paradise River), one of two streams which form the second great river near Damascus, the Awadj.
3. The third, the Paradisus of the Greeks, one of the three towns of Laodicene , agrees only accidentally with the Scripture name, since their Paradisus signifies not an earthly Paradise, but a "hunting-park." For this the site is well suited; but in that country so abounding in water, and of soil so rich that the earth seems ready, on even slight pains of man, to don itself in luxuriant beauty, what probably is the site of the old Paradisus, is hopelessly barren Beth-Eden may have been the residence of one of the subordinate kings under the king of Damascus, who was to be involved in the ruin of his suzerain; or it may have been a summer-residence of the king of Damascus himself, where, in the midst of his trust in his false gods, and in a Paradise, as it were, of delight, God would cut him off altogether. Neither wealth nor any of a man's idols protect against God. As Adam, for sin, was expelled from Paradise, so the rulers of Damascus from the place of their pleasure and their sin.
And the people of Syria shall go into captivity - Syria or Aram perhaps already included, under the rule of Damascus, all the little kingdoms on this side of the Euphrates, into which it had been formerly sub-divided. At least, it is spoken of as a whole, without any of the additions which occur in the earlier history, Aram-beth-rehob, Aramzobah, Aram-Maachah. Before its captivity Damascus is spoken of as "the head of Syria" Isa 7:8.
Into Kir - Kir has been identified:
(1) with the part of Iberia near the River Kur which unites with the Araxes, not far from the Caspian, to the north of Armenia;
(2) a city called by the Greeks Kourena or Kourna on the River Mardus in southern Media;
(3) a city, Karine , the modern Kerend .
The first is the most likely, as the most known; the Kur is part probably of the present name Kurgistan, our "Georgia." Armenia at least which lay on the south of the River Kur, is frequently mentioned in the cuneiform inscriptions, as a country where the kings of Assyria warred and conquered . The two parricide sons of Sennacherib are as likely to have fled Isa 37:38 to a distant portion of their father's empire, as beyond it. Their flight there may have been the ground of Esarhaddon's war against it . It has at all times afforded a shelter to those expelled from others' lands . The domestic, though late, traditions of the Armenians count as their first inhabitants some who had fled out of Mesopotamia to escape the yoke of Bel, king of Babylon . Whatever be the value of particular traditions, its mountain-valleys form a natural refuge to fugitives.
On occasion of some such oppression, as that from which Asshur fled before Nimrod , Aram may have been the first of those who took shelter in the mountains of Armenia and Georgia, and thence spread themselves, where we afterward find them, in the lowlands of Mesopotamia. The name Aram, however, is in no way connected with Armenia, which is itself no indigenous name of that country, but was probably formed by the Greeks, from a name which they heard . The name Aram, "lofty," obviously describes some quality of the son of Shem, as of others who bore the name . Contrariwise, Canaan, (whether or no anticipating his future degraded character as partaking in the sin of Ham) may signify "crouching." But neither has Aram any meaning of "highland," nor Canaan of "lowland," as has of late been imagined. .
From Kir the forefathers of the Syrians had, of their own will, been brought by the good all-disposing Providence of God; to Kir should the Syrians, against their will, be carried back. Aram of Damascus had been led to a land which, for its fertility and beauty, has been and is still praised as a sort of Paradise. Now, softened as they were by luxury, they were to be transported back to the austere though healthy climate, from where they had come. They had abused the might given to them by God, in the endeavor to uproot Israel; now they were themselves to be utterly uprooted. The captivity which Amos foretells is complete; a captivity by which (as the word means) the land should be bared of its inhabitants. Such a captivity he foretells of no other, except the ten tribes. He foretells it absolutely of these two nations alone , of the king and princes of Ammon Amo 1:15, not of Tyre, or the cities of Philistia, or Edom, or Ammon, or Moab. The punishment did not reach Syria in those days, but in those of Rezin who also oppressed Judah. The sin not being cut off; the punishment too was handed down.
Tiglath-pileser carried them away, about 50 years after this, and killed Rezin Kg2 16:9. In regard to these two nations, Amos foretells the captivity absolutely. Yet at this time, there was no human likelihood, no ground, except of a divine knowledge, to predict it of these two nations especially. They went into captivity too long after this for human foresight to predict it; yet long enough before the captivity of Judah for the fulfillment to have impressed Judah if they would. The transportation of whole populations, which subsequently became part of the standing policy of the Persian and of the later Assyrian Empires, was not, as far as we know, any part of Eastern policy at the time of the prophet. Sesostris, the Egyptian conqueror, some centuries before Amos, is related to have brought together "many men," "a crowd," from the nations whom he had subdued, and to have employed them on his buildings and canals.
Even this account has received no support from the Egyptian monuments, and the deeds ascribed by the Greeks to Sesostris have been supposed to be a blending of those of two monarchs of the xix. Dynasty, Sethos I and Raamses II, interwoven with those of Ousartesen III (Dynasty xii.) and Tothmosis III (Dyn. xviii). But the carrying away of tiny number of prisoners from fields of battle is something altogether different from the political removal of a nation. It had in it nothing systematic or designed. It was but the employment of those whom war had thrown into their hands, as slaves. The Egyptian monarchs availed themselves of this resource, to spare the labor of their native subjects in their great works of utility or of vanity. But the prisoners so employed were but a slave population, analogous to those who, in other nations, labored in the mines or in agriculture.
They employed in the like way the Israelites, whom they had received peacefully. Their earlier works were carried on by native labor . After Tothmosis III, in whose reign is the first representation of prisoners employed in forced labor , they could, during their greatness, spare their subjects. They imported labor, not by slave trade, but through war. Nubia was incorporated with Egypt , and Nubian prisoners were, of course, employed, not in their own country but in the north of Egypt; Asiatic prisoners in Nubia . But they were prisoners made in a campaign, not a population; a foreign element in Egyptian soil, not an interchange of subject-populations. Doubtless, "the mixed multitude" Exo 12:38, which "went up with" Israel from Egypt, were in part these Asiatic captives, who had been subjected to the same hard bondage.
The object and extent of those forced transportations by the later Assyrians, Babylonians, and Persians were altogether different. Here the intention was to remove the people from their original seat, or at most to leave those only who, from their fewness or poverty, would be in no condition to rebel. The cuneiform inscriptions have brought before us, to a great extent, the records of the Assyrian conquests, as given by their kings. But whereas the later inscriptions of Sargon, Sennacherib, Esarhaddon, mention repeatedly the deportation of populations, the earlier annals of Asshurdanipal or Asshurakhbal relate the carrying off of soldiers only as prisoners, and women as captives . They mention also receiving slaves as tributes, the number of oxen and sheep, the goods and possessions and the gods of the people which they carry off .
Else the king relates, how he crucified or impaled or put to death men at arms or the people generally, but in no one of his expeditions does he mention any deportation. Often as modern writers assume, that the transportation of nations was part of the hereditary policy of the Monarchs of Asia, no instances before this period have been found. It appears to have been a later policy, first adopted by Tiglath-pileser toward Damascus and east and north Palestine, but foretold by the prophet long before it was adopted. It was the result probably of experience, that they could not keep these nations in dependence upon themselves while they left them in their old abodes. As far as our knowledge reaches, the prophet foretold the removal of these people, at a time when no instance of any such removal had occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: break: Isa 43:14; Jer 50:36, Jer 51:30; Lam 2:9; Nah 3:13
the plain of Aven: or, Bikath-aven, Probably Heliopolis, now Baalbek, situated between Libanus and Antilibanus, 56 miles nw of Damascus, according to Antoninus, and celebrated for its temple of the sun.
the house of Eden: or, Beth-eden, Probably the village of Eden, in Mount Lebanon, marks the site of this place. It is delightfully situated by the side of a most rich and cultivated valley, contains about 400 or 500 families, and is, according to modern authorities, about 20 miles se of Tripoli, and five miles from the cedars.
the people: Amo 9:7; Kg2 16:9
Geneva 1599
1:5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto (h) Kir, saith the LORD.
(h) Tiglath Pileser led the Assyrians captive, and brought them to Cyrene, which he here calls Kir.
John Gill
1:5 I will break also the bar of Damascus,.... Or bars, the singular for the plural, by which the gates of the city were barred; and, being broken, the gates would be easily opened, and way made for the enemy to pass into the city and spoil it; or it may signify the whole strength and all the fortifications of it. So the Targum,
"I will break the strength of Damascus:''
and cut off the inhabitant from the plain of Aven; or, "of an idol", as the Vulgate Latin version. It is thought to be some place where idols were worshipped by the Syrians; their gods were the gods of the valleys, which they denied the God of Israel to be, 3Kings 20:23. Mr. Maundrell (g) says, that near Damascus there is a plain still called the valley of Bocat, and which he thinks is the same with this Bicataven, as it is in the Hebrew text; and which lies between Libanus and Antilibanus, near to the city, of Heliopolis and the Septuagint and Arabic versions here call this valley the plain of On, which Theodoret interprets of an idol called On. Father Calmet (h) takes it to be the same with Heliopolis, now called Balbec, or Baalbeck, the valley of Baal; where was a famous temple dedicated to the sun, the magnificent remains whereof are still at this day visible. Balbec is mentioned by the Arabians as the wonder of Syria; and one of their lexicographers says it is three days' journey from Damascus, where are wonderful foundations, and magnificent vestiges of antiquity, and palaces with marble columns, such as in the whole world are nowhere else to be seen; and such of our European travellers as have visited it are so charmed with what they beheld there, that they are at a loss how to express their admiration. On the southwest of the town, which stands in a "delightful plain" on the west foot of Antilibanus, is a Heathen temple, with the remains of some other edifices, and, among the rest, of a magnificent palace (i): Some late travellers (k) into these parts tell us, that
"upon a rising ground near the northeast extremity of this "plain", and immediately under Antilibanus, is pleasantly situated the city of Balbec, between Tripoli of Syria, and Damascus, and about sixteen hours distant from each.----This plain of Bocat (they say) might by a little care be made one of the richest and most fertile spots in Syria; for it is more fertile than the celebrated vale of Damascus, and better watered than the rich plains of Esdraelon and Rama. In its present neglected state it produces grain, some good grapes, but very little wood.--It extends in length from Balbec almost to the sea; its direction is from northeast by north, to southwest by south; and its breadth from Libanus to Antilibanus is guessed to be in few places more than twelve miles, or less than six.''
Tit seems to be the same with Bicatlebanon, or the valley of Lebanon, Josh 11:17; and with that which Strabo (l) calls the hollow plain; the breadth of which to the sea (he says) is twenty five miles, and the length from the sea to the midland is double that:
and him that holdeth the sceptre from the house of Eden; that is, the king from his pleasure house; or it may be understood of the name of some place in Syria, where the kings of it used sometimes to be, and had their palace there, called Betheden; and it seems there is still a place near Damascus, on Mount Libanus, called Eden, as the above traveller says; and Calmet (m) takes it to be the same that is here spoken of:
and the people of Syria shall go into captivity unto Kir, saith the Lord; which last clause is added for the certainty of it, and accordingly it was punctually fulfilled; for in the times of Rezin, which was about fifty years after this prophecy of Amos, though Kimchi says but twenty five, Tiglathpileser king of Assyria came up against Damascus, took it, and carried the people captive to Kir, 4Kings 16:9. The Targum and Vulgate Latin version call it Cyrene, which some understand of Cyrene in Egypt; see Acts 2:10; but this cannot be, since it was in the hands of the king of Assyria; but rather Kir in Media is meant; see Is 22:6; which was under his dominion; and so Josephus says (n), that he carried captive the inhabitants of Damascus into Upper Media.
(g) Journey from Aleppo to Jerusalem, p. 119, 120. Ed. 7. (h) Dictionary, in the word "Heliopolis". (i) Universal History, vol. 2. p. 266. (k) Authors of "The Ruins of Balbec". (l) Geograph. l. 16. p. 519. (m) Dictionary, in the word "Eden". (n) Antiqu. l. 9. c. 12. sect. 3.
John Wesley
1:5 The bar - Literally the bar with which the city gates were shut, and fastened. Of Eden - Some royal seat, of the kings of Syria. Kir - Kir of Media, Is 22:6, thither did Tiglath - Pilneser carry the conquered Syrians, 4Kings 16:9, and placed them captives in that barren mountainous country, about fifteen years after it was foretold by Amos.
Robert Jamieson, A. R. Fausset and David Brown
1:5 bar of Damascus--that is, the bar of its gates (compare Jer 51:30).
the inhabitant--singular for plural, "inhabitants." HENDERSON, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven--the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [JOSEPHUS ABASSUS]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As JOSEPHUS ABASSUS is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Gen 41:45; Heliopolis, "the city of the sun," Ezek 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
Kir--a region subject to Assyria (Is 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
1:61:6: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Գազայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէն. փոխանակ զի գերեցին զգերութիւն Սողոմոնի արգելուլ յԵդովմ։
6 Այսպէս է ասում Տէրը.«Գազայի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ գերեցին Սողոմոնի ամբողջ ժողովուրդըեւ արգելափակեցին Եդոմում,ես պիտի պատժեմ նրանց:
6 Տէրը այսպէս կ’ըսէ.«Գազայի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի բոլոր ժողովուրդը աքսորեցին, Որպէս զի Եդովմին ձեռքը մատնեն։
Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանցն Գազայ, եւ ի վերայ չորիցն` ոչ [7]դարձայց ի նոցանէն. փոխանակ զի գերեցին զգերութիւն Սողոմոնի արգելուլ`` յԵդովմ:

1:6: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Գազայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէն. փոխանակ զի գերեցին զգերութիւն Սողոմոնի արգելուլ յԵդովմ։
6 Այսպէս է ասում Տէրը.«Գազայի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ գերեցին Սողոմոնի ամբողջ ժողովուրդըեւ արգելափակեցին Եդոմում,ես պիտի պատժեմ նրանց:
6 Տէրը այսպէս կ’ըսէ.«Գազայի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ. Քանզի բոլոր ժողովուրդը աքսորեցին, Որպէս զի Եդովմին ձեռքը մատնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Так говорит Господь: за три преступления Газы и за четыре не пощажу ее, потому что они вывели всех в плен, чтобы предать их Едому.
1:6 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 Γάζης γαζα Gaza καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτούς αυτος he; him ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the αἰχμαλωτεῦσαι αιχμαλωτευω capture αὐτοὺς αυτος he; him αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the Σαλωμων σαλωμων the συγκλεῖσαι συγκλειω confine; catch εἰς εις into; for τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
1:6 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion עַזָּ֔ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon הַגְלֹותָ֛ם haḡlôṯˈām גלה uncover גָּל֥וּת gālˌûṯ גָּלוּת exile שְׁלֵמָ֖ה šᵊlēmˌā שָׁלֵם complete לְ lᵊ לְ to הַסְגִּ֥יר hasgˌîr סגר close לֶ le לְ to אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
1:6. haec dicit Dominus super tribus sceleribus Gazae et super quattuor non convertam eum eo quod transtulerit captivitatem perfectam ut concluderet eam in IdumeaThus saith the Lord: For three crimes of Gaza, and for four I will not convert it: because they have carried away a perfect captivity to shut them up in Edom.
6. Thus saith the LORD: For three transgressions of Gaza, yea, for four, I will not turn away the punishment thereof; because they carried away captive the whole people, to deliver them up to Edom:
1:6. Thus says the Lord: For three wicked deeds of Gaza, and for four, I will not convert it, in so far as they have carried out an excellent captivity, so as to enclose them in Idumea.
1:6. Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they carried away captive the whole captivity, to deliver [them] up to Edom:
Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they carried away captive the whole captivity, to deliver [them] up to Edom:

1:6 Так говорит Господь: за три преступления Газы и за четыре не пощажу ее, потому что они вывели всех в плен, чтобы предать их Едому.
1:6
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
Γάζης γαζα Gaza
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
τέσσαρσιν τεσσαρες four
οὐκ ου not
ἀποστραφήσομαι αποστρεφω turn away; alienate
αὐτούς αυτος he; him
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
αἰχμαλωτεῦσαι αιχμαλωτευω capture
αὐτοὺς αυτος he; him
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
Σαλωμων σαλωμων the
συγκλεῖσαι συγκλειω confine; catch
εἰς εις into; for
τὴν ο the
Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
1:6
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion
עַזָּ֔ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לֹ֣א lˈō לֹא not
אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return
עַל־ ʕal- עַל upon
הַגְלֹותָ֛ם haḡlôṯˈām גלה uncover
גָּל֥וּת gālˌûṯ גָּלוּת exile
שְׁלֵמָ֖ה šᵊlēmˌā שָׁלֵם complete
לְ lᵊ לְ to
הַסְגִּ֥יר hasgˌîr סגר close
לֶ le לְ to
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
1:6. haec dicit Dominus super tribus sceleribus Gazae et super quattuor non convertam eum eo quod transtulerit captivitatem perfectam ut concluderet eam in Idumea
Thus saith the Lord: For three crimes of Gaza, and for four I will not convert it: because they have carried away a perfect captivity to shut them up in Edom.
1:6. Thus says the Lord: For three wicked deeds of Gaza, and for four, I will not convert it, in so far as they have carried out an excellent captivity, so as to enclose them in Idumea.
1:6. Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they carried away captive the whole captivity, to deliver [them] up to Edom:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8. В ст. 6-8: пророк возвещает суд Божий над филистимлянами за то, что они уводили пленников и передавали их Едому. Вместо всей земли филистимской пророк называет Газу, один из пяти так наз. царских филистимских городов. Из ст. 6-го не видно, о каких пленниках говорит пророк; неясно, также, считает ли пророк филистимлян виновными в том только, что они продавали в рабство пленников, или и в том, что они и захватывали пленников. Некоторые комментаторы (Юнгеров) полагают, что пророк говорит о пленниках из евреев (ср. ст. 9). Какие именно исторические факты имеет в виду пророк, трудно сказать. Филистимляне нападали на Иерусалим и Иудею при царе Иораме (2: Пар XXI:16-17), затем при Озии (2: Пар XXVI:6). Слова пророка могут относиться к этим фактам, а также и к другим, нам неизвестным. Упоминание пророка об Едоме в ст. 6: и 9: показывает, что едомитяне были главными посредниками в торговле рабами. - Вместо слов потому что они вывели всех (schelemah) в плен в слав. с греч. "за еже пленити им пленение Соломоне". Чтение LXX некоторые комментаторы понимают, как истолкование cт. 6: как попытку определить, о каких пленниках идёт речь: пленение Соломоне - иудеи, подвластные некогда Соломону (блаж. Феодорит), потомки Соломона (блаж. Иероним), жители городов, устроенных Соломоном (Кирилл Ал. ). Проще думать, что LXX евр. Schelemah (всех, совершенно) приняли за собственное имя Schelomoh - Соломон.
Adam Clarke: Commentary on the Bible - 1831
1:6: They carried away captive - Gaza is well known to have been one of the five lordships of the Philistines; it lay on the coast of the Mediterranean Sea, near to Egypt. Erkon, Ashdod, and Askelon, were other signories of the same people, which are here equally threatened with Gaza. The captivity mentioned here may refer to inroads and incursions made by the Philistines in times of peace. See Ch2 21:16. The margin reads, an entire captivity. They took all away; none of them afterwards returned.
Albert Barnes: Notes on the Bible - 1834
1:6: Gaza - Was the southernmost city of the Philistines, as it was indeed of Canaan Gen 10:19 of old, the last inhabited place at the beginning of the desert, on the way from Phoenicia to Egypt . Its situation was wonderfully chosen, so that, often as a Gaza has been destroyed, a new city has, if even after long intervals, risen up again in the same immediate neighborhood . The fragments of the earlier city became materials for the later. It was first Canaanite Gen 10:19; then Philistine; then, at least after Alexander, Edomite ; after Alexander Janneus, Greek ; conquered by Abubekr the first Khalif, it became Arabian; it was desolated in their civil wars, until the Crusaders rebuilt its fort ; then again, Muslim. In the earliest times, before the destruction of Sodom and Gomorrah, Gaza was the south angle of the border of the Canaanites, from where it turned to the south of the Dead Sea. Even then it was known by its name of strength, 'Azzah "the strong," like our "Fort."
For a time, it stood as an island-fort, while the gigantic race of the Avvim wandered, wilder probably than the modern Bedaween, up to its very gates. For since it is said, "the Avvim dwelt in open villages as far as Gaza" Deu 2:23; plainly they did not dwell in Gaza itself, a fortified town. The description assigns the bound of their habitations, up to the furthest town on the southeast, Gaza. They prowled around it, infested it doubtless, but did not conquer it, and were themselves expelled by the Caphtorim. The fortress of the prince of Gaza is mentioned in the great expedition of Tothmosis III , as the conquest of Ashkelon was counted worthy of mention in the monuments of Raamses II . It was strengthened doubtless by giving refuge to the Anakim, who, after Joshua had expelled them "from Hebron" and neighboring cities, "and the mountains of Judah and Israel, remained in Gaza, in Gath, and in Ashdod" Jos 11:21-23.
Its situation, as the first station for land-commerce to and from Egypt, whether toward Tyre and Sidon, or Damascus and the upper Euphrates, or toward Petra, probably aggrandized it early. Even when the tide of commerce has been diverted into other channels, its situation has been a source of great profit. A fertile spot, touching upon a track through a desert, it became a mart for caravans, even those which passed, on the pilgrim-route to Mekka, uniting traffic with their religion. Where the five cities are named together as unconquered, Gaza is mentioned first, then Ashdod Jos 13:3. Samson, after he had betrayed his strength, was "brought down to Gaza" Jdg 16:21, probably as being their strongest fortress, although the furthest from "the valley of Sorek ," where he was ensnared.
There too was the vast temple of Dagon, which became the burying-place of so many of his worshipers. In Solomon's reign it was subject to Israel Kg1 4:21. After the Philistine inroad in the time of Ahaz Ch2 28:18, and their capture of towns of Judah in the south and the low country, Shephelah, Hezekiah drove them back as far as Gaza Kg2 18:8, without apparently taking it. Its prince was defeated by Sargon , whose victory over Philistia Isaiah foretold Isa 14:29. Sennacherib gave to its king, together with those of Ascalon and Ekron , "fortified and other towns which" he "had spoiled," avowedly to weaken Judah; "so as to make his (Hezekiah's) country small;" probably also as a reward for hostility to Judah. Greek authors spcak of it, as "a very large city of Syria" , "a great city" . Like other cities of old, it was, for fear of pirates, built at some distance from the sea (Arrian says "2 12 miles"), but had a port called, like that of Asealea , Maiuma , which itself too in Christian times became a place of importance .
Because they carried away the whole captivity - Literally, "a complete captivity;" complete, but for evil; a captivity in which none were spared, none left behind; old or young, woman or child; but a whole population (whatever its extent) was swept away. Such an inroad of the Philistines is related in the time of Jehoram Ch2 21:16.
To deliver them up to Edom - Literally, "to shut them up to Edom," in the power of Edom, their bitter enemy, so that they should not be able to escape, nor be restored. The hands, even if not the land, of Edom were already dyed in the blood of Jacob "their brother" Joe 3:19. "Any whither but there," probably would cry the crowd of helpless captives. It was like driving the shrinking flock of sheep to the butcher's shambles, reeking with the gore of their companions. Yet therefore were they driven there to the slaughter. Open markets there were for Jewish slaves in abundance. "Sell us, only not to slaughter." "Spare the greyheaded;" "spare my child," would go up in the ears of those, who, though enemies, understood their speech. But no! Such was the compact of Tyre and Philistia and Edom against the people of God. Not one was to be spared; it was to be "a complete captivity;" and that, to Edom. The bond was fulfilled. "Whoso stoppeth his ears at the cry of the poor, he too shall cry and shall not be heard" Pro 21:13. Joel mentions the like sin of the Philistines and Phoenicians, and foretold its punishment Joe 3:4-6. That in the reign of Jehoram is the last which Scripture mentions, but was not therefore, of necessity or probably, the last. Holy Scripture probably relates only the more notable of those border-raids. Unrepented sin is commonly renewed. Those strong Philistine fortresses must have given frequent, abundant opportunity for such inroads; as now too it is said in Arabia, "the harvest is to the stronger;" and while small protected patches of soil in Lebanon, Hauran, etc. are cultivated, the open fertile country often lies uncultivated , since it would be cultivated only for the marauder. Amos renews the sentence of Joel, forewarning them that, though it seemed to tarry, it would come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: three: Amo 1:3, Amo 1:9, Amo 1:11
Gaza: Sa1 6:17; Ch2 28:18; Isa 14:29-31; Jer 47:4, Jer 47:5; Eze 25:15, Eze 25:16; Zep 2:4-7; Zac 9:5; Act 8:26
carried: etc. or, carried them away with an entire captivity, Ch2 21:16, Ch2 21:17, Ch2 28:18; Joe 3:6
to Edom: Amo 1:9, Amo 1:11; Eze 35:5; Oba 1:11
Carl Friedrich Keil and Franz Delitzsch
1:6
Philistia. - Amos 1:6. "Thus saith Jehovah, For three transgressions of Gaza, and for four, I shall not reverse it, because they carried away captives in full number to deliver them up to Edom, Amos 1:7. I send fire into the wall of Gaza, and it will eat their palaces; Amos 1:8. And I exterminate the inhabitant from Ashdod, and the sceptre-holder from Askelon, and turn my hand against Ekron, and the remnant of the Philistines will perish, saith the Lord Jehovah." Instead of the Philistines generally, the prophet mentions Gaza in Amos 1:6. This is still a considerable town, bearing the old name Guzzeh (see the comm. on Josh 13:3), and was the one of the five capitals of the Philistines which had taken the most active part as a great commercial town in handing over the Israelitish prisoners to the Edomites. For it is evident that Gaza is simply regarded as a representative of Philistia, from the fact that in the announcement of the punishment, the other capitals of Philistia are also mentioned. Gâlūth shelēmâh is correctly explained by Jerome thus: "a captivity so perfect and complete, that not a single captive remained who was not delivered to the Idumaeans." The reference is to captive Israelites, who were carried off by the Philistines, and disposed of by them to the Edomites, the arch-enemies of Israel. Amos no doubt had in his mind the invasion of Judah by the Philistines and tribes of Arabia Petraea in the time of Joram, which is mentioned in 2Chron 21:16, and to which Joel had already alluded in Joel 3:3., where the Phoenicians and Philistines are threatened with divine retribution for having plundered the land, and sold the captive Judaeans to the Javanites (Ionians). But it by no means follows from this, that the "sons of Javan" mentioned in Joel 3:6 are not Greeks, but the inhabitants of the Arabian Javan noticed in Ezek 27:19. The fact was simply this: the Philistines sold one portion of the many prisoners, taken at that time, to the Edomites, and the rest to the Phoenicians, who disposed of them again to the Greeks. Joel simply mentions the latter circumstance, because, in accordance with the object of his prophecy, his design was to show the wide dispersion of the Jews, and their future gathering out of all the lands of their banishment. Amos, on the other hand, simply condemns the delivering of the captives to Edom, the arch-foe of Israel, to indicate the greatness of the sin involved in this treatment of the covenant nation, or the hatred which the Philistines had displayed thereby. As a punishment for this, the cities of Philistia would be burned by their enemies, the inhabitants would be exterminated, and the remnant perish. Here again, as in Amos 1:4, Amos 1:5, the threat is rhetorically individualized, so that in the case of one city the burning of the city itself is predicted, and in that of another the destruction of its inhabitants. (On Ashdod, Askelon, and Ekron, see the comm. on Josh 13:3.) השׁיב יד, to return the hand, i.e., to turn or stretch it out again (see comm. on 2Kings 8:3). The use of this expression may be explained on the ground, that the destruction of the inhabitants of Ashdod and Askelon has already been thought of as a stretching out of the hand. The fifth of the Philistian capitals, Gath, is not mentioned, though not for the reason assigned by Kimchi, viz., that it belonged to the kings of Judah, or had been conquered by Uzziah, for Uzziah had not only conquered Gath and Jabneh, but had taken Ashdod as well, and thrown down the walls (2Chron 26:6), and yet Amos mentions Ashdod; nor because Gath had been taken by the Syrians (4Kings 12:18), for this Syrian conquest was not a lasting one, and in the prophet's time (cf. Amos 6:2), and even later (cf. Mic 1:10), it still maintained its independence, and was a very distinguished city; but for the simple reason that the individualizing description given by the prophet did not require the complete enumeration of all the capitals, and the idea of been named, but all that was still in existence, and had escaped destruction" (Amos 9:12 and Jer 6:9), it nevertheless includes not merely the four states just named, but every part of Philistia that had hitherto escaped destruction, so that Gath must be included.
Geneva 1599
1:6 Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they (i) carried away captive the whole captivity, to deliver [them] up to Edom:
(i) They united themselves with the Edomites their enemies, who carried them away captive.
John Gill
1:6 Thus saith the Lord, for three transgressions of Gaza,.... The chief city of the Philistines, and put for the whole country, and designs the inhabitants of it:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they carried away captive the whole captivity; which cannot be understood of the captivity of the whole nation, either of Israel or Judah, who were never carried captive by the Philistines; but of their carrying away all the substance of the house of Jehoram king of Judah, and of all his sons and his wives, and left him not one son but the youngest, 2Chron 21:17;
to deliver them up to Edom: or, "to shut them up in Edom" (o); which country also revolted from Jehoram, when he and the captains of his chariots going out against them, were corn passed in by them, Amos 1:8. Some think this refers to the time when Sennacherib invaded Judea, and many of the Jews fled to Palestine for help, but instead of being sheltered were delivered up to the Edomites; but this was in the times of Hezekiah, after Amos had prophesied, and therefore cannot be referred to; and for the same reason this cannot be applied to the Edomites and Philistines invading and smiting Judah, and carrying them captive, 2Chron 28:17.
(o) , Sept. "ut concluderent eam in Idumea", V. L. "ad concludeadum in Edom", Montanus.
John Wesley
1:6 Carried away - All the Jews whom they had taken captive. Edom - Their most inveterate enemies. These Edomites were ever ready to enslave, and tyrannize over the Jews, if by any means they could get them into their hands.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Gaza--the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Chron 26:6).
because they carried away . . . the whole captivity--that is, they left none. Compare with the phrase here, Jer 13:19, "Judah . . . carried captive all of it . . . wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Chron 28:18), they seized on all the cities and villages of the low country and south of Judah.
to deliver them up to Edom--Judah's bitterest foe; as slaves (Amos 1:9; compare Joel 3:1, Joel 3:3, Joel 3:6). GROTIUS refers it to the fact (Is 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
1:71:7: Եւ առաքեցից հո՛ւր ՚ի վերայ պարսպացն Գազայ, եւ կերիցէ զհիմունս նորա։
7 Կրակ պիտի գցեմ Գազայի պարիսպները,եւ այն պիտի լափի նրա հիմքերը:
7 Գազայի պարսպին վրայ կրակ պիտի ղրկեմ, Որը անոր պալատները պիտի ուտէ։
Եւ առաքեցից հուր ի վերայ պարսպացն Գազայ, եւ կերիցէ [8]զհիմունս նորա:

1:7: Եւ առաքեցից հո՛ւր ՚ի վերայ պարսպացն Գազայ, եւ կերիցէ զհիմունս նորա։
7 Կրակ պիտի գցեմ Գազայի պարիսպները,եւ այն պիտի լափի նրա հիմքերը:
7 Գազայի պարսպին վրայ կրակ պիտի ղրկեմ, Որը անոր պալատները պիտի ուտէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 И пошлю огонь в стены Газы, и пожрет чертоги ее.
1:7 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on τὰ ο the τείχη τειχος wall Γάζης γαζα Gaza καὶ και and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation αὐτῆς αυτος he; him
1:7 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in חֹומַ֣ת ḥômˈaṯ חֹומָה wall עַזָּ֑ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹתֶֽיהָ׃ ʔarmᵊnōṯˈeʸhā אַרְמֹון dwelling tower
1:7. et mittam ignem in murum Gazae et devorabit aedes eiusAnd I will send a fire on the wall of Gaza, and it shall devour the houses thereof.
7. But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof:
1:7. And I will send a fire onto the wall of Gaza, and it will devour its buildings.
1:7. But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:

1:7 И пошлю огонь в стены Газы, и пожрет чертоги ее.
1:7
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
πῦρ πυρ fire
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
Γάζης γαζα Gaza
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
1:7
וְ wᵊ וְ and
שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
עַזָּ֑ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹתֶֽיהָ׃ ʔarmᵊnōṯˈeʸhā אַרְמֹון dwelling tower
1:7. et mittam ignem in murum Gazae et devorabit aedes eius
And I will send a fire on the wall of Gaza, and it shall devour the houses thereof.
7. But I will send a fire on the wall of Gaza, and it shall devour the palaces thereof:
1:7. And I will send a fire onto the wall of Gaza, and it will devour its buildings.
1:7. But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
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Albert Barnes: Notes on the Bible - 1834
1:7: But - Literally, "and." Thus had Gaza done, and thus would God do; "I will send a fire upon Gaza." The sentence on Gaza stands out, probably in that it was first in power and in sin. It was the merchant-city of the five; the caravans parted from it or passed through it; and so this sale of the Jewish captives was ultimately effected through them. First in sin, first in punishment. Gaza was strong by nature and by art. "The access to it also," Arrian notices , "lay through deep sand." We do not hear of its being taken, except in the first times of Israel under the special protection of God Jdg 1:1-2, Jdg 1:18, or by great conquerors. All Philistia, probably, submitted to David; we hear of no special conquest of its towns Sa2 8:1. Its siege cost Alexander 2 months , with all the aid of the engines with which he had taken Tyre, and the experience which he had there gained. The Egyptian accounts state, that when besieged by Tothmosis III it capitulated . Thenceforth, it had submitted neither to Egypt nor Assyria. Yet Amos declared absolutely, that Gaza should be destroyed by fire, and it was so. Sennacherib first, then, after Jeremiah had foretold anew the destruction of Gaza, Ashkelon, and the Philistines, Pharaoh Necho "smote Gaza" Jer 47:1. Yet who, with human foresight only, would undertake to pronounce the destruction of a city so strong?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: I will: Deu 32:35, Deu 32:41-43; Psa 75:7, Psa 75:8, Psa 94:1-5; Zep 2:4; Rom 12:19
a fire: Amo 1:4; Kg2 18:8; Ch2 26:6; Jer 25:18-20, Jer 47:1; Zac 9:5-7
John Gill
1:7 But I will send a fire on the wall of Gaza,.... An enemy that shall pull down and destroy the walls of it: this was fulfilled in the times of Uzziah, under whom Amos prophesied; and very likely in a very short time after this prophecy, who went out and warred against the Philistines, and broke down the wall of Gaza, 2Chron 26:6; or else in the times of Hezekiah, who smote the Philistines unto Gaza, and the borders thereof, 4Kings 18:8; or however in the times of Nebuchadnezzar, according to the prophecy of Jeremiah, Jer 25:20; as also in the times of Alexander the great, who, after he had taken Tyre, besieged Gaza, and after two months' siege took it, as Diodorus Siculus relates (p); the wall being undermined and thrown down, he entered in at the ruins of it, as Curtius (q) says; in the times of the Maccabees the suburbs of it were burnt by Jonathan, and the place taken:
"61 From whence he went to Gaza, but they of Gaza shut him out; wherefore he laid siege unto it, and burned the suburbs thereof with fire, and spoiled them. 62 Afterward, when they of Gaza made supplication unto Jonathan, he made peace with them, and took the sons of their chief men for hostages, and sent them to Jerusalem, and passed through the country unto Damascus.'' (1 Maccabees 11)
which shall devour the palaces thereof; the palaces of the governor, and of other great men in it; (the governor of it, when Alexander took it, was Batis;) and the stately towers of it, of which there were many. This city was about fifteen miles south of Askelon, and about four or five north of the river Bezor, and at a small distance from the Mediterranean. It was situated on an eminence, surrounded with the most beautiful and fertile valleys, watered by the above mentioned river, and a number of other springs; and at a further distance encompassed on the inland side with hills, all planted with variety of fine fruit trees. The city itself was strong, both by its situation, and by the stout "walls" and stately "bowers" that surrounded it, and built after the Philistine manner (r) Arrian also says (s), it was a great city built on high ground, and encompassed with a strong wall, and was distant from the sea at least two and a half miles; See Gill on Acts 8:26.
(p) Bibliothec. tom. 2. l. 17. p. 526. (q) Hist. l. 4. c. 5, 6. (r) Universal History, vol. 2. p. 490. (s) De Expeditione Alex. l. 2. p. 150.
John Wesley
1:7 A fire - Desolating judgments. Gaza - All the power and strength of Palestine is here included.
Robert Jamieson, A. R. Fausset and David Brown
1:7 fire--that is, the flame of war (Num 21:28; Is 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (4Kings 18:8). Foretold also by Is 14:29, Is 14:31.
1:81:8: Եւ սատակեցից զբնակիչս յԱզովտայ, եւ բարձցի՛ ազգն յԱսկաղոնէ. եւ ածի՛ց զձեռն իմ ՚ի վերայ Ակկարոնի, եւ կորիցեն մնացորդք այլազգեացն ասէ՛ Տէր Տէր։
8 Պիտի ոչնչացնեմ Ազոտի բնակիչներին,եւ պիտի վերանայ ժողովուրդը Ասկաղոնից[64],պիտի հարուածեմ Ակկարոնը,եւ պիտի կորչեն այլազգիների մնացորդները», - ասում է Տէրը:[64] 64. Եբրայերէնում՝ Ասկաղոնի գաւազանակիրը:
8 Ազովտոսէն՝ բնակիչը, Ասկաղոնէն՝ գաւազան բռնողը պիտի կոտորեմ, Իմ ձեռքս Ակկարոնի վրայ պիտի դարձնեմ Ու Փղշտացիներու մնացորդը պիտի կորսուի»։
Եւ սատակեցից զբնակիչս յԱզովտայ, եւ [9]բարձցի ազգն`` յԱսկաղոնէ. եւ ածից զձեռն իմ ի վերայ Ակկարոնի, եւ կորիցեն մնացորդք [10]այլազգեացն, ասէ Տէր Տէր:

1:8: Եւ սատակեցից զբնակիչս յԱզովտայ, եւ բարձցի՛ ազգն յԱսկաղոնէ. եւ ածի՛ց զձեռն իմ ՚ի վերայ Ակկարոնի, եւ կորիցեն մնացորդք այլազգեացն ասէ՛ Տէր Տէր։
8 Պիտի ոչնչացնեմ Ազոտի բնակիչներին,եւ պիտի վերանայ ժողովուրդը Ասկաղոնից[64],պիտի հարուածեմ Ակկարոնը,եւ պիտի կորչեն այլազգիների մնացորդները», - ասում է Տէրը:
[64] 64. Եբրայերէնում՝ Ասկաղոնի գաւազանակիրը:
8 Ազովտոսէն՝ բնակիչը, Ասկաղոնէն՝ գաւազան բռնողը պիտի կոտորեմ, Իմ ձեռքս Ակկարոնի վրայ պիտի դարձնեմ Ու Փղշտացիներու մնացորդը պիտի կորսուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И истреблю жителей Азота и держащего скипетр в Аскалоне, и обращу руку Мою на Екрон, и погибнет остаток Филистимлян, говорит Господь Бог.
1:8 καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin κατοικοῦντας κατοικεω settle ἐξ εκ from; out of Ἀζώτου αζωτος Azōtos; Azotos καὶ και and; even ἐξαρθήσεται εξαιρω lift out / up; remove φυλὴ φυλη tribe ἐξ εκ from; out of Ἀσκαλῶνος ασκαλων and; even ἐπάξω επαγω instigate; bring on τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on Ακκαρων ακκαρων and; even ἀπολοῦνται απολλυμι destroy; lose οἱ ο the κατάλοιποι καταλοιπος left behind τῶν ο the ἀλλοφύλων αλλοφυλος foreigner λέγει λεγω tell; declare κύριος κυριος lord; master
1:8 וְ wᵊ וְ and הִכְרַתִּ֤י hiḵrattˈî כרת cut יֹושֵׁב֙ yôšˌēv ישׁב sit מֵֽ mˈē מִן from אַשְׁדֹּ֔וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod וְ wᵊ וְ and תֹומֵ֥ךְ ṯômˌēḵ תמך grasp שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod מֵֽ mˈē מִן from אַשְׁקְלֹ֑ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon וַ wa וְ and הֲשִׁיבֹ֨ותִי hᵃšîvˌôṯî שׁוב return יָדִ֜י yāḏˈî יָד hand עַל־ ʕal- עַל upon עֶקְרֹ֗ון ʕeqrˈôn עֶקְרֹון Ekron וְ wᵊ וְ and אָֽבְדוּ֙ ʔˈāvᵊḏû אבד perish שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אָמַ֖ר ʔāmˌar אמר say אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
1:8. et disperdam habitatorem de Azoto et tenentem sceptrum de Ascalone et convertam manum meam super Accaron et peribunt reliqui Philisthinorum dicit Dominus DeusAnd I will cut off the inhabitant from Azotus, and him that holdeth the sceptre from Ascalon: and I will turn my hand against Accaron, and the rest of the Philistines shall perish, saith the Lord God.
8. And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon; and I will turn mine hand against Ekron, and the remnant of the Philistines shall perish, saith the Lord GOD.
1:8. And I will destroy the inhabitant from Ashdod, and the holder of the scepter of Ashkelon. And I will turn my hand against Ekron, and the remainder of the Philistines will perish, says the Lord God.
1:8. And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD:

1:8 И истреблю жителей Азота и держащего скипетр в Аскалоне, и обращу руку Мою на Екрон, и погибнет остаток Филистимлян, говорит Господь Бог.
1:8
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
κατοικοῦντας κατοικεω settle
ἐξ εκ from; out of
Ἀζώτου αζωτος Azōtos; Azotos
καὶ και and; even
ἐξαρθήσεται εξαιρω lift out / up; remove
φυλὴ φυλη tribe
ἐξ εκ from; out of
Ἀσκαλῶνος ασκαλων and; even
ἐπάξω επαγω instigate; bring on
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
Ακκαρων ακκαρων and; even
ἀπολοῦνται απολλυμι destroy; lose
οἱ ο the
κατάλοιποι καταλοιπος left behind
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:8
וְ wᵊ וְ and
הִכְרַתִּ֤י hiḵrattˈî כרת cut
יֹושֵׁב֙ yôšˌēv ישׁב sit
מֵֽ mˈē מִן from
אַשְׁדֹּ֔וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod
וְ wᵊ וְ and
תֹומֵ֥ךְ ṯômˌēḵ תמך grasp
שֵׁ֖בֶט šˌēveṭ שֵׁבֶט rod
מֵֽ mˈē מִן from
אַשְׁקְלֹ֑ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
וַ wa וְ and
הֲשִׁיבֹ֨ותִי hᵃšîvˌôṯî שׁוב return
יָדִ֜י yāḏˈî יָד hand
עַל־ ʕal- עַל upon
עֶקְרֹ֗ון ʕeqrˈôn עֶקְרֹון Ekron
וְ wᵊ וְ and
אָֽבְדוּ֙ ʔˈāvᵊḏû אבד perish
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
אָמַ֖ר ʔāmˌar אמר say
אֲדֹנָ֥י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִֽה׃ פ [yᵊhwˈih] . f יְהוָה YHWH
1:8. et disperdam habitatorem de Azoto et tenentem sceptrum de Ascalone et convertam manum meam super Accaron et peribunt reliqui Philisthinorum dicit Dominus Deus
And I will cut off the inhabitant from Azotus, and him that holdeth the sceptre from Ascalon: and I will turn my hand against Accaron, and the rest of the Philistines shall perish, saith the Lord God.
1:8. And I will destroy the inhabitant from Ashdod, and the holder of the scepter of Ashkelon. And I will turn my hand against Ekron, and the remainder of the Philistines will perish, says the Lord God.
1:8. And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. В числе городов филистимских пророк не упоминает о Гефе, - вероятно, потому, что ко времени Амоса он был завоеван и, может быть, разрушен. - Погибнет остаток Филистимлян - т. е. погибнут все до единого.
Albert Barnes: Notes on the Bible - 1834
1:8: And I will cut off the inhabitant from Ashdod - Ashdod, as well as Ekron, have their names from their strength; Ashdod, "the mighty," like Valentia; Ekron, "the firm-rooted." The title of Ashdod implied that it was powerful to inflict as to resist. It may have meant, "the waster." It too was eminent in its idolatry. The ark, when taken, was first placed in its Dagon-temple Sa1 5:1-7; and, perhaps, in consequence, its lord is placed first of the five, in recounting the trespass-offerings which they sent to the Lord Sa1 6:17. Ashdod (Azotus in the New Testament now a village, Esdud or Shdood ), lay 34 or 36 miles from Gaza , on the great route from Egypt northward, on that which now too is most used even to Jerusalem. Ashkelon lay to the left of the road, near the sea, rather more than halfway.
Ekron (Akir, now a village of 50 mud-houses ), lay a little to the right of the road northward from Gaza to Lydda (in the same latitude as Jamnia, Jabneel) on the road from Ramleh to Belt Jibrin (Eleutheropolis). Ekron, the furthest from the sea, lay only 15 miles from it. They were then a succession of fortresses, strong from their situation, which could molest any army, which should come along their coast. Transversely, in regard to Judah, they enclosed a space parallel to most of Judah and Benjamin. Ekron, which by God's gift was the northern line of Judah Jos 15:11, is about the same latitude as Ramah in Benjamin; Gaza, the same as Carmel (Kurmul). From Gaza lay a straight road to Jerusalem; but Ashkelon too, Ashdod, and Ekron lay near the heads of valleys, which ran up to the hill-country near Jerusalem .
This system of rich valleys, in which, either by artificial irrigation or natural absorption, the streams which ran from the mountains of Judah westward fertilized the grainfields of Philistia, aforded equally a ready approach to Philistine marauders into the very heart of Judah. The Crusaders had to crown with castles the heights in a distant circle around Ashkelon , in order to restrain the incursions of the Muslims. (In such occasions doubtless, the same man-stealing was often practiced on lesser scales, which here, on a larger scale, draws down the sentence of God. Gath, much further inland, probably formed a center to which these maritime towns converged, and united their system of inroads on Judah.
These five cities of Philistia had each its own petty king (Seren, our "axle"). But all formed one whole; all debated and acted together on any great occasion; as in the plot against Samson Jdg 16:5, Jdg 16:8, Jdg 16:18, the sacrifice to Dagon in triumph over him, where they perished Jdg 16:23, Jdg 16:27, Jdg 16:30; the inflictions on account of the ark Sa1 5:8, Sa1 5:11; Sa1 6:4, Sa1 6:12, Sa1 6:16, Sa1 6:18; the great attack on Israel Sa1 7:7, which God defeated the Mizpeh; the battle when Saul fell, and the dismissal of David Sa1 31:2, Sa1 31:6-7; Ch1 12:19. The cities divided their idolatry also, in a manner, between them, Ashdod being the chief seat of the worship of Dagon , Ashkelon, of the corresponding worship of Derceto , the fish-goddess, the symbol of the passive principle in re-production. Ekron was the seat of the worship of Baalzebub and his oracle, from where he is called "the god of Ekron" Kg2 1:2-3, Kg2 1:16.
Gaza, even after it had become an abode of Greek idolatry and had seven temples of Greek gods, still retained its worship of its god Marna ("our Lord") as the chief . It too was probably "nature" and to its worship they were devoted. All these cities were as one; all formed one state; all were one in their sin; all were to be one in their punishment. So then for greater vividness, one part of the common infliction is related of each, while in fact, according to the custom of prophetic diction, what is said of each is said of all. King and people were to be cut off from all; all were to be consumed with fire in war; on all God would, as it were, "turn" (literally, "bring back") His Hand, visiting them anew, and bringing again the same punishment upon them. In truth these destructions came upon them, again and again, through Sargon, Hezekiah, Pharaoh, Nebuchadnezzar, Alexander, the Maccabees.
Ashdod - Uzziah about this time "brake down its walls and built cities about" Ch2 26:6 it, to protect his people from its inroads. It recovered, and was subsequently besieged and taken by Tartan, the Assyrian General under Sargon Isa 20:1 (about 716 b. c.). Somewhat later, it sustained the longest siege in man's knowlege, for 29 years, from Psammetichus king of Egypt (about 635 b. c.). Whence, probably Jeremiah, while he speaks of Ashkelon, Gaza, Ekron, mentions "the remnant of Ashdod" Jer 25:20 only. Yet, after the captivity, it seems to have been the first Philistine city, so that the Philistines were called Ashdodites Neh 4:7, and their dialect Ashdodite Neh 13:24. They were still hostile to the Jews Neh 4:7. The war, in which Judas Maccabaeus spoiled Ashdod and other Philistine cities (1 Macc. 5:68), was a defensive war against a war of extermination. "The nations round about" (1 Macc. 5:1, 2), it is said at the beginning of the account of that year's campaign, "thought to destroy the generation of Jacob that was among them, and thereupon they began to slay and destroy the people." Jonathan, the brother of Judas, "set fire to Azotus and the cities round about it (1 Macc. 10:82, 84), after a battle under its walls, to which his enemies had challenged him. The temple of Dagon in it was a sort of citadel (1 Macc. 10:83).
Ashkelon is mentioned as a place of strength, taken by the great conqueror, Raamses II. Its resolute defense and capture are represented, with its name as a city of Canaanites, on a monument of Karnac . Its name most naturally signifies "hanging." This suits very well with the site of its present ruins, which "hang" on the side of the theater or arc of hills, whose base is the sea. This, however, probably was not its ancient site (see the note at Zep 2:4). Its name occurs in the wars of the Maccabees, but rather as submitting readily (1 Macc. 10:86; 11:60). Perhaps the inhabitants had been changed in the intervening period. Antipater, the Edomite father of Herod, courted, we are told , "the Arabs and the Ascalonites and the Gazites." "Toward the Jews their neighbors, the inhabitants of the Holy land," Philo says to the Roman emperor, "the Ascalonites have an irreconcilable aversion, which will come to no terms." This abiding hatred burst out at the beginning of the war with the Romans, in which Jerusalem perished. The Ascalonites massacred 2500 Jews dwelling among them . The Jews "fired Ascalon and utterly destroyed Gaza" .
Ekron was apparently not important enough in itself to have any separate history. We hear of it only as given by Alexander Bales "with the borders thereof in possession" (1 Macc. 10:89) to Jonathan the Maccabee. The valley of Surar gave the Ekronites a readier entrance into the center of Judaea, than Ascalon or Ashdod had. In Jerome's time, it had sunk to "a very large village."
The residue of the Philistines shall perish - This has been thought to mean "the rest" (as in Jer 39:3; Neh 7:72) that is, Gath, (not mentioned by name anymore as having ceased to be of any account (see the note at Amo 6:3)) and the towns, dependent on those chief cities . The common (and, with a proper name, universal ) meaning of the idiom is, "the remnant," those who remain over after a first destruction. The words then, like those just before, "I will bring again my hand against Ekron," foretell a renewal of those first judgments. The political strength which should survive one desolation should be destroyed in those which should succeed it. In tacit contrast with the promises of mercy to the remnant of Judah (see above the note at Joe 2:32), Amos foretells that judgment after judgment should fall upon Philistia, until the Philistines ceased to be anymore a people; as they did.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: I will cut: Isa 20:1; Jer 47:5; Eze 25:16
turn: Psa 81:14; Isa 1:25; Zac 13:7
and the: Isa 14:29-31; Jer 47:4, Jer 47:5; Eze 25:16; Zep 2:4-7
John Gill
1:8 I will cut off the inhabitants from Ashdod,.... The same with Azotus, Acts 8:40; another principal city of the Philistines: this perhaps was fulfilled when Tartan was sent against it by Sargon king of Assyria, and took it, Is 20:1; or however in the times of the Maccabees, when Jonathan took it, and burnt it, and the cities round about it; and took their spoils, and burnt the temple of Dagon, and those that fled to it; and what with those that were burnt, and those that fell by the sword, there perished about eight thousand,
"84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire. 85 Thus there were burned and slain with the sword well nigh eight thousand men.'' (1 Maccabees 10)
this was so strong a place, that, according to Herodotus (t), it held out a siege of twenty nine years, under Psammitichus king of Egypt. It was, according to Diodorus Siculus (u), thirty four miles, from Gaza before mentioned; and it was about eight or nine from Ashkelon, and fourteen or fifteen from Ekron after mentioned:
and him that holdeth the sceptre from Ashkelon; another of the five lordships of the Philistines, whose king or governor should be cut off, with the inhabitants of it; this was done by Nebuchadnezzar, Jer 47:5. This place was about fifteen miles from Gaza, Mr. Sandys (w) says ten, but it was eight or nine miles from Ashdod; and, as Josephus (x) says, was sixty five miles from Jerusalem. It was the birth place of Herod the great, who from thence is called an Ashkelonite; but the king or governor of it was cut off before his time. It was governed by kings formerly. Justin (y) makes mention of a king of Ashkelon; according to the Samaritan interpreter, Gen 20:1; it is the same with Gerar, which had a king in the times of Abraham; hence a sceptre is here ascribed to it:
and I will turn mine hand against Ekron: to destroy that; another of the chief cities of the Philistines. It was about ten miles from Gath; four of the five lordships are here mentioned, but not Gath, which was the fifth; see 1Kings 6:17; because, as Kimchi says, it was in the hands of Judah. All these places were inhabited by Heathens, and guilty of gross idolatry, which must be one of the transgressions for which they were punished. Gaza was a place much given to idolatry, as it was even in later times; when other neighbouring cities embraced the Christian religion, the inhabitants of it were violent persecutors; hence that saying of Gregory Nazianzen (z),
"who knows not the madness of the inhabitants of Gaza?''
here stood the temple of the god Marnas (a), which with the Syrians signified the lord of men: at Ashdod or Azotus stood the temple of Dagon, where he was worshipped, 1Kings 5:2;
"But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.'' (1 Maccabees 10:84)
Near Ashkelon, as Diodorus Siculus (b) relates, was a large and deep lake, full of fishes; and by it was a temple of a famous goddess, called by the Syrians Derceto, who had a woman's face, but the rest of her body in the form of a fish; being, as the fable goes, changed into one upon her casting herself into the above lake on a certain occasion; hence the Syrians abstained from fishes, and worshipped them as gods. Herodotus (c) calls this city a city of Syria, and speaks of a temple dedicated to Urania Venus; and in the Talmud (d) mention is made of the temple of Zeripha, or of a molten image at Ashkelon; and, besides idolatry, this place seems to have been famous for witchcraft; for it is said (e) that Simeon ben Shetach hung on one day at Ashkelon fourscore women for being witches; and, at Ekron, Baalzebub or the god of the fly was worshipped:
and the remnant of the Philistines shall perish, saith the Lord God; all the other towns and cities belonging to them, besides those mentioned; which very likely had its accomplishment in the times of the Maccabees, when they fell into the hands of the Jews.
(t) Euterpe, sive l. 2. c. 157. (u) Bibliothec. l. 19. p. 723. (w) Travels, p. 151. (x) De Bello Jud. l. 3. c. 2. sect. 1. (y) E Trogo, l. 19. c. 3. (z) Orat. 3. adv. Julian. p. 87. (a) Hieronymul in lsa. xvii. fol. 39. K. (b) Bibliothec. l. 2. p. 92. (c) Clio, sive l. 1. c. 105. (d) T. Bab. Avoda Zara, fol. 11. 2. (e) T. Hieros. Sanhedrin, fol. 23. 3.
John Wesley
1:8 Ashkelon - Another city of the Philistines, and a very strong one, which shall perish with the king and the inhabitants thereof.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Ashdod, &c.--Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Chron 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zeph 2:4-5. Compare Jer 47:4; Ezek 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
1:91:9: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Ծուրայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի արգելին զգերութիւնն Սողոմոնի յԵդոմ, եւ ո՛չ յիշեցին զուխտ եղբարց։
9 Այսպէս է ասում Տէրը.«Տիւրոսի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք Եդոմի մէջ արգելափակեցին Սողոմոնի գերիներինեւ չյիշեցին եղբայրների ուխտը,ես պիտի պատժեմ նրանց:
9 Տէրը այսպէս կ’ըսէ.«Տիւրոսի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի գերիները բոլորովին Եդովմին ձեռքը մատնեցին, Եղբայրական ուխտը չյիշեցին։
Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանցն Ծուրայ, եւ ի վերայ չորիցն` ոչ [11]դարձայց ի նմանէ. փոխանակ զի արգելին զգերութիւնն Սողոմոնի`` յԵդովմ, եւ ոչ յիշեցին զուխտ եղբարց:

1:9: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Ծուրայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նմանէ. փոխանակ զի արգելին զգերութիւնն Սողոմոնի յԵդոմ, եւ ո՛չ յիշեցին զուխտ եղբարց։
9 Այսպէս է ասում Տէրը.«Տիւրոսի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք Եդոմի մէջ արգելափակեցին Սողոմոնի գերիներինեւ չյիշեցին եղբայրների ուխտը,ես պիտի պատժեմ նրանց:
9 Տէրը այսպէս կ’ըսէ.«Տիւրոսի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի գերիները բոլորովին Եդովմին ձեռքը մատնեցին, Եղբայրական ուխտը չյիշեցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 Так говорит Господь: за три преступления Тира и за четыре не пощажу его, потому что они передали всех пленных Едому и не вспомнили братского союза.
1:9 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 Τύρου τυρος Tyros; Tiros καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτήν αυτος he; him ἀνθ᾿ αντι against; instead of ὧν ος who; what συνέκλεισαν συγκλειω confine; catch αἰχμαλωσίαν αιχμαλωσια captivity τοῦ ο the Σαλωμων σαλωμων into; for τὴν ο the Ιδουμαίαν ιδουμαια Idoumaia; Ithumea καὶ και and; even οὐκ ου not ἐμνήσθησαν μναομαι remember; mindful διαθήκης διαθηκη covenant ἀδελφῶν αδελφος brother
1:9 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵי־ pišʕê- פֶּשַׁע rebellion צֹ֔ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַֽל־ ʕˈal- עַל upon הַסְגִּירָ֞ם hasgîrˈām סגר close גָּל֤וּת gālˈûṯ גָּלוּת exile שְׁלֵמָה֙ šᵊlēmˌā שָׁלֵם complete לֶ le לְ to אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and לֹ֥א lˌō לֹא not זָכְר֖וּ zāḵᵊrˌû זכר remember בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant אַחִֽים׃ ʔaḥˈîm אָח brother
1:9. haec dicit Dominus super tribus sceleribus Tyri et super quattuor non convertam eum eo quod concluserint captivitatem perfectam in Idumea et non sint recordati foederis fratrumThus saith the Lord: For three crimes of Tyre, and for four I will not convert it: because they have shut up an entire captivity in Edom, and have not remembered the covenant of brethren.
9. Thus saith the LORD: For three transgressions of Tyre, yea, for four, I will not turn away the punishment thereof; because they delivered up the whole people to Edom, and remembered not the brotherly covenant:
1:9. Thus says the Lord: For three wicked deeds of Tyre, and for four, I will not convert it, in so far as they have completed an excellent captivity in Idumea and have not considered the bond among brothers.
1:9. Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:

1:9 Так говорит Господь: за три преступления Тира и за четыре не пощажу его, потому что они передали всех пленных Едому и не вспомнили братского союза.
1:9
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
Τύρου τυρος Tyros; Tiros
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
τέσσαρσιν τεσσαρες four
οὐκ ου not
ἀποστραφήσομαι αποστρεφω turn away; alienate
αὐτήν αυτος he; him
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
συνέκλεισαν συγκλειω confine; catch
αἰχμαλωσίαν αιχμαλωσια captivity
τοῦ ο the
Σαλωμων σαλωμων into; for
τὴν ο the
Ιδουμαίαν ιδουμαια Idoumaia; Ithumea
καὶ και and; even
οὐκ ου not
ἐμνήσθησαν μναομαι remember; mindful
διαθήκης διαθηκη covenant
ἀδελφῶν αδελφος brother
1:9
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
פִּשְׁעֵי־ pišʕê- פֶּשַׁע rebellion
צֹ֔ר ṣˈōr צֹר Tyrus
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לֹ֣א lˈō לֹא not
אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return
עַֽל־ ʕˈal- עַל upon
הַסְגִּירָ֞ם hasgîrˈām סגר close
גָּל֤וּת gālˈûṯ גָּלוּת exile
שְׁלֵמָה֙ šᵊlēmˌā שָׁלֵם complete
לֶ le לְ to
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
זָכְר֖וּ zāḵᵊrˌû זכר remember
בְּרִ֥ית bᵊrˌîṯ בְּרִית covenant
אַחִֽים׃ ʔaḥˈîm אָח brother
1:9. haec dicit Dominus super tribus sceleribus Tyri et super quattuor non convertam eum eo quod concluserint captivitatem perfectam in Idumea et non sint recordati foederis fratrum
Thus saith the Lord: For three crimes of Tyre, and for four I will not convert it: because they have shut up an entire captivity in Edom, and have not remembered the covenant of brethren.
1:9. Thus says the Lord: For three wicked deeds of Tyre, and for four, I will not convert it, in so far as they have completed an excellent captivity in Idumea and have not considered the bond among brothers.
1:9. Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10. Тиру и финикиянам поставляется в вину продажа в рабство пленников. О каких пленниках идет речь, как и в ст. 6, пророк на указывает. Некоторые (Новак) полагают, что пророк говорит о пленниках финикийских, которые захватывали Тиряне во время нередких, междоусобных войн финикийских городов (ср. "не вспомнили братского союза"). Большинство толкователей однако же относит слова пророка к продаже пленников иудейских. В этом обвиняет финикиян также пророк Иоиль (III:6) и Иезекииль (XXVII:13). Вероятно, Тиряне являлись перекупщиками пленников, уводившихся из израильской земли во время нападения на нее могущественных соседей (ср. 4: Цар X:32; 3: Цар XIV:25-26). - И не вспомнили братского союза, если под пленниками разуметь пленников иудейских, то приведенные слова сказаны о братском союзе Едома с Иудой (Быт ХXXIII:3-15). Понимают их также и как указание на договоры о мире, заключавшиеся между Хирамом и Давидом и Соломоном (2: Цар V:11; 3: Цар V:1-12; IX:12-13). Слово Schelemah (всех пленных) LXX-ю, как и в ст. 6, понято в смысле собственного имени; отсюда в слав. "заключиша пленники Соломони".
Adam Clarke: Commentary on the Bible - 1831
1:9: Tyrus - See an ample description of this place, and of its desolation and final ruin, in the notes on Ezekiel 26-28 (note).
The brotherly covenant - This possibly refers to the very friendly league made between Solomon and Hiram, king of Tyre, Kg1 5:12; but some contend that the brotherly covenant refers to the consanguinity between the Jews and Edomites. The Tyrians, in exercising cruelties upon these, did it, in effect, on the Jews, with whom they were connected by the most intimate ties of kindred; the two people having descended from the two brothers, Jacob and Esau. See Calmet.
Albert Barnes: Notes on the Bible - 1834
1:9: The last crowning sin, for which judgment is pronounced on Tyre, is the same as that of Philistia, and probably was enacted in concert with it. In Tyre, there was this aggravation, that it was a violation of a pRev_ious treaty and friendship. It was not a covenant only, nor pRev_ious friendliness only; but a specific covenant, founded on friendship which they forgat and brake. If they retained the memory of Hiram's contact with David and Solomon, it was a sin against light too. After David had expelled the Jebusites from Jerusalem, "Hiram King of Tyre sent messengers to David, and cedar trees and carpenters and masons; and they built David a house" Sa2 5:11. The Philistines contrariwise invaded him Sa2 5:17. This recognition of him by Hiram was to David a proof, "that the Lord had established him king over Israel, and that He had exalted his kingdom for His people, Israel's sake" Sa2 5:12.
Hiram seems, then, to have recognized something super-human in the exaltation of David. "Hiram was ever a lover of David" Kg1 5:1. This friendship he continued to Solomon, and recognized his God as "the" God. Scripture embodies the letter of Hiram; "Because the Lord hath loved his people, He hath made thee king over them. Blessed be the Lord God of Israel, that made heaven and earth, who hath given to David a wise son - that he might build are house for the Lord" . He must have known then the value which the pious Israelites attached to the going up to that temple. A later treaty, offered by Demetrius Nicator to Jonathan, makes detailed provision that the Jews should have "the feasts and sabbaths and new moons and the solemn days and the three days before the feast and the three days after the feast, as days of immunity and freedom."
The three days before the feast were given, that they might go up to the feast. Other treaties guarantee to the Jews religious privileges . A treaty between Solomon and Hiram, which should not secure any religious privileges needed by Jews in Hiram's dominion, is inconceivable. But Jews were living among the Zidonians (see the note at Joe 3:6). The treaty also, made between Hiram and Solomon, was subsequent to the arrangement by which Hiram was to supply cedars to Solomon, and Solomon to furnish the grain of which Hiram stood in need Kg1 5:7-11. "The Lord gave Solomon wisdom, as He promised him" Kg1 5:12; and, as a fruit of that wisdom, "there was peace between Hiram and Solomon; and they two made a covenant." The terms of that covenant are not there mentioned; but a covenant involves conditions. it was not a mere peace; but a distinct covenant, sanctioned by religious rites and by sacrifice.
"This brotherly covenant Tyre remembered not," when they delivered up to Edom "a complete captivity," all the Jews who came into their hands. It seems then, that that covenant had an special provision against selling them away from their own land. This same provision other people made for love of their country or their homes; the Jews, for love of their religion. This covenant Tyre remembered not, but brake. They knew doubtless why Edom sought to possess the Israelites; but the covetousness of Tyre fed the cruelty of Edom, and God punished the broken appeal to Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Tyrus: isa 23:1-18; Jer 47:4; Ezek. 26:1-28:26; Joe 3:4-8; Zac 9:2-4
because: Amo 1:6, Amo 1:11
brotherly covenant: Heb. covenant of brethren, Sa2 5:11; Kg1 5:1-11, Kg1 9:11-14; Ch2 2:8-16
Carl Friedrich Keil and Franz Delitzsch
1:9
Tyre or Phoenicia. - Amos 1:9. "Thus saith Jehovah: For three transgressions of Tyre, and for four, I shall not reverse it, because they have delivered up prisoners in full number to Edom, and have not remembered the brotherly covenant, Amos 1:10. I send fire into the wall of Tyrus, and it will devour their palaces." In the case of Phoenicia, the capital only (Tzōr, i.e., Tyrus; see at Josh 19:29) is mentioned. The crime with which it is charged is similar to the one for which the Philistines were blamed, with this exception, that instead of על־הגלותם להסגּיר (Amos 1:6) we have simply על־הסגּירם. If, therefore, Tyre is only charged with delivering up the captives to Edom, and not with having carried them away, it must have bought the prisoners from an enemy of Israel, and then disposed of them to Edom. From what enemy they were purchased, it is impossible to determine with certainty. Probably from the Syrians, in the wars of Hazael and Benhadad with Israel; for there is nothing at variance with this in the fact that, when they purchased Israelitish captives in the time of Joram, they sold them to Javan. For a commercial nation, carrying on so extensive a trade as the Phoenicians did, would have purchased prisoners in more than one war, and would also have disposed of them as slaves to more nations than one. Tyre had contracted all the more guilt through this trade in Israelitish salves, from the fact that it had thereby been ummindful of the brotherly covenant, i.e., of the friendly relation existing between Israel and itself-for example, the friendly alliance into which David and Solomon had entered with the king of Tyre (2Kings 5:11; 3Kings 5:15.) - and also from the fact that no king of Israel or Judah had ever made war upon Phoenicia.
Geneva 1599
1:9 Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the (k) brotherly covenant:
(k) For Esau (from whom came the Edomites) and Jacob were brothers, therefore they ought to have admonished them by their brotherly friendship, and not to have provoked them to hatred.
John Gill
1:9 Thus saith the Lord, for three transgressions of Tyrus,.... Or Tyre, a very ancient city in Palestine; of which See Gill on Is 23:1;
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they delivered up the whole captivity to Edom: such of the Israelites that fell into their hands, or fled to them for shelter, they delivered up to the Edomites, their implacable adversaries, or sold them to them, as they did to the Grecians, Joel 3:6;
and remembered not the brotherly covenant; either the covenant and agreement that should be among brethren, as the Jews and Edomites were which the Tyrians should have remembered, and persuaded them to live peaceably; and not have delivered the one into the hands of the other, to be used in a cruel manner as slaves: or else the covenant made between Hiram king of Tyre, and David king of Israel, and which was renewed between Hiram and Solomon, on account of which they called each other brethren, 2Kings 5:11. The Phoenicians, of whom, the Tyrians were the principal, are noted for being faithless and treacherous (f). "Punica fides" (g) was the same as "French faith" now; the perfidy of Hannibal is well known (h). Cicero (i) says the Carthaginians, which were a colony of the Tyrians, were a deceitful and lying people; and Virgil (k) calls the Tyrians themselves "Tyrios bilingues", "double tongued Tyrians", which, Servius interprets deceitful, as referring more to the mind than to the tongue; and observes from Livy the perfidy of the Phoenicians in general, that they have nothing true nor sacred among them; no fear of God, no regard to an oath, nor any religion; and which are the three or four transgressions for which they are said here they should be punished; for, besides their ill usage of the Jews, their idolatry no doubt came into the account: the god that was worshipped at Tyre was Hercules, by whom was meant the sun, as Macrobius (l) observes; and as there were several Heathen gods of this name, he whom the Tyrians worshipped is the fourth of the name with Cicero (m); the same is the Melicarthus of Sanchoniatho (n), which signifies the king of the city, by which Bochart (o) thinks Tyre is intended. To be a priest of Hercules was the second honour to that of king, as Justin (p) observes; and so careful were the Tyrians of this deity, that they used to chain him, that he might not depart from them; see Jer 10:4; and a most magnificent temple they had in honour of him, and which, they pretended, was exceeding ancient, as old as the city itself, the antiquity of which they speak extravagantly of Herodotus (q) says he saw this temple, and which was greatly ornamented, and particularly had two pillars, one of gold, and another of emerald; and inquiring of the priests, they told; him it was built when their city was, ten thousand three hundred years before that time; but according to their own historians (r), Hiram, who lived in the days of Solomon, built the temple of Hercules, as well as that of Astarte; for though she is called the goddess of the Sidonians, she was also worshipped by the Tyrians; as he also ornamented the temple of Jupiter Olympius, and annexed it to the city, which deity also it seems had worship paid it in this place.
(f) Alex. ab Alex. Genial Dier. l. 5. c. 10. (g) Vid. Reinesiura de Ling. Punic. c. 2. sect. 12. (h) Vid. Valer. Maxim. l. 9. c. 6. (i) Contra Rullum, Orat. 16. (k) Aeneid. l. 1. (l) Saturnal. l. 1. c. 20. (m) De Naturn Deorum, l. 3. (n) Apud Euseb. Praepar. Evangel. l. 2. p. 38. (o) Canaan, l. 2. col. 709. (p) E Trogo, l. 18. c. 4. (q) Euterp, sive l. 2. c. 44. (r) Meander & Dius apud Joseph. Antiqu. l. 8. c. 5. sect. 3.
John Wesley
1:9 The brotherly covenant - Which was between Hiram on the one part, and David and Solomon on the other.
Robert Jamieson, A. R. Fausset and David Brown
1:9 Tyrus . . . delivered up the . . . captivity to Edom--the same charge as against the Philistines (Amos 1:6).
remembered not the brotherly covenant--the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Kings 5:11; 3Kings 5:2-6; 3Kings 9:11-14, 3Kings 9:27; 3Kings 9:10-22; 1Chron 14:1; 2Chron 8:18; 2Chron 9:10).
1:101:10: Եւ առաքեցից հո՛ւր ՚ի վերայ պարսպացն Ծուրայ, եւ կերիցէ՛ զհիմունս նորա։
10 Կրակ պիտի գցեմ Տիւրոսի պարիսպները,եւ այն պիտի լափի նրա հիմքերը»:
10 Տիւրոսի պարսպին վրայ կրակ պիտի ղրկեմ, Որը անոր պալատները պիտի ուտէ»։
Եւ առաքեցից հուր ի վերայ պարսպացն Ծուրայ, եւ կերիցէ [12]զհիմունս նորա:

1:10: Եւ առաքեցից հո՛ւր ՚ի վերայ պարսպացն Ծուրայ, եւ կերիցէ՛ զհիմունս նորա։
10 Կրակ պիտի գցեմ Տիւրոսի պարիսպները,եւ այն պիտի լափի նրա հիմքերը»:
10 Տիւրոսի պարսպին վրայ կրակ պիտի ղրկեմ, Որը անոր պալատները պիտի ուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Пошлю огонь в стены Тира, и пожрет чертоги его.
1:10 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire ἐπὶ επι in; on τὰ ο the τείχη τειχος wall Τύρου τυρος Tyros; Tiros καὶ και and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation αὐτῆς αυτος he; him
1:10 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in חֹ֣ומַת ḥˈômaṯ חֹומָה wall צֹ֑ר ṣˈōr צֹר Tyrus וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹתֶֽיהָ׃ פ ʔarmᵊnōṯˈeʸhā . f אַרְמֹון dwelling tower
1:10. et emittam ignem in murum Tyri et devorabit aedes eiusAnd I will send a fire upon the wall of Tyre, and it shall devour the houses thereof.
10. but I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.
1:10. And I will send a fire onto the wall of Tyre, and it will devour its buildings.
1:10. But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof:

1:10 Пошлю огонь в стены Тира, и пожрет чертоги его.
1:10
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
πῦρ πυρ fire
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
Τύρου τυρος Tyros; Tiros
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
1:10
וְ wᵊ וְ and
שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
חֹ֣ומַת ḥˈômaṯ חֹומָה wall
צֹ֑ר ṣˈōr צֹר Tyrus
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹתֶֽיהָ׃ פ ʔarmᵊnōṯˈeʸhā . f אַרְמֹון dwelling tower
1:10. et emittam ignem in murum Tyri et devorabit aedes eius
And I will send a fire upon the wall of Tyre, and it shall devour the houses thereof.
10. but I will send a fire on the wall of Tyre, and it shall devour the palaces thereof.
1:10. And I will send a fire onto the wall of Tyre, and it will devour its buildings.
1:10. But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
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Adam Clarke: Commentary on the Bible - 1831
1:10: I will send a fire on the wall of Tyrus - The destructive fire or siege by Nebuchadnezzar, which lasted thirteen years, and ended in the destruction of this ancient city; see on Eze 26:7-14 (note), as above. It was finally ruined by Alexander, and is now only a place for a few poor fishermen to spread their nets upon.
Albert Barnes: Notes on the Bible - 1834
1:10: I will send a fire upon the wall of Tyre - Tyre had long ere this become tributary to Assyria. Asshur-ban-ipal (about 930 b. c.,) records his "taking tribute from the kings of all the chief Phoenician cities as Tyre, Sidon, Biblus and Aradus" . His son Shalmanubar records his taking tribute from them in his 21st year about 880, b. c.), as did Ivalush III , and after this time Tiglath-pileser II , the same who took Damascus and carried off its people, as also the east and north of Israel. The Phoenicians had aided Benhadad, in his unsuccessful war or rebellion against Shalmanubar , but their city had received no hurt. There was nothing, in the time of Amos, to indicate any change of policy in the Assyrian conquerors.
They had been content hitherto with tribute from their distant dependencies; they had spared them, even when in arms against them. Yet Amos says absolutely in the name of God, "I will send a fire upon the wall of Tyre," and the fire did fall, first from Shalamaneser or Sargon his successor, and then from Nebuchadnezzar. The Tyrians (as is men's custom) inserted in their annals their successes, or the successful resistance which they made for a time. They relate that , "Elulaeus, king of Tyre, reduced the Kittiaeans (Cypriotes) who had Rev_olted. The king of Assyria invaded all Phoenicia, and returned, having made peace with all. Sidon and Ace and old Tyre, and many other cities Rev_olted from the Tyrians, and surrendered to the king of Assyria. Tyre then not obeying, the king returned against them, the Phoenicians manning 60 ships for him." These, he says, were dispersed, 500 prisoners taken; the honor of Tyre intensified. "The king of Assyria, removing, set guards at the river and aqueducts, to hinder the Tyrians from drawing water. This they endured for 5 years, drinking from the wells sunk."
The Tyrian annalist does not relate the sequel. He does not venture to say that the Assyrian King gave up the siege, but, having made the most of their resistance, breaks off the account. The Assyrian inscriptions say, that Sargon took Tyre , and received tribute from Cyprus, where a monument has been found, bearing the name of Sargon . It is not probable that a monarch who took Samaria and Ashdod, received tribute from Egypt, the "Chief of Saba," and "Queen of the Arabs," overran Hamath, Tubal, Cilicia, Armenia, reduced Media, should have returned baffled, because Tyre stood out a blockade for 5 years. Since Sargon wrested from Tyre its newly-recovered Cyprus, its insular situation would not have protected itself. Nebuchadnezzar took it after a 13 years' siege (Eze 26:7-12, see the notes at isa 23).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Amo 1:4, Amo 7-2:16; Eze 26:12; Zac 9:4
John Gill
1:10 But I will send a fire on the wall of Tyrus,.... An enemy to destroy the walls of it: this was done either by Shalmaneser king of the Assyrians, in the times of Eulaeus king of the Tyrians, of whose expedition against it Josephus (s) makes mention: or by Nebuchadnezzar, who took it after thirteen years' siege of it, in the time of Ithobalus (t): or by Alexander, by whom it was taken, as Curtius (u) relates, after it had been besieged seven months:
which shall devour the palaces thereof; of the governor, the great men and merchants in it. Alexander ordered all to be slain but those that fled to the temples, and fire to be put to the houses; which made it a most desolate place, as the above historian has recorded.
(s) Antiqu. l. 9. c. 14. sect. 2. (t) Hist. Phoenic. apud Joseph. contr. Apion. l. 1. c. 21. (u) Hist. l. 4. c. 4.
Robert Jamieson, A. R. Fausset and David Brown
1:10 fire--(Compare Amos 1:4, Amos 1:7; Isa. 23:1-18; Eze. 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
1:111:11: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Եդոմայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէ. փոխանակ զի հալածեա՛ց սրով զեղբայր իւր, եւ ապականեաց զեղբայր յերկրի. եւ յափշտակեաց ՚ի վկայութիւն զսոսկո՛ւմն իւր. եւ զյանդգնութիւն իւր պահեաց ՚ի հակառակութիւն։
11 Այսպէս է ասում Տէրը.«Եդոմի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նա սրով հալածեց իր եղբօրը,անգութ գտնուեց եղբօր նկատմամբ երկրում,բորբոքեց իր բարկութիւնըեւ նրա հանդէպ պահեց իր թշնամանքի յանդգնութիւնը,ես պիտի պատժեմ նրան:
11 Տէրը այսպէս կ’ըսէ.«Եդովմի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի իր եղբայրը սուրով հալածեց, Իր ողորմութիւնը դադրեցուց, Իր բարկութիւնը միշտ բորբոքեցուց Ու իր կատաղութիւնը յաւիտեան պահեց։
Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանցն Եդովմայ, եւ ի վերայ չորիցն` ոչ [13]դարձայց ի նոցանէ. փոխանակ զի հալածեաց սրով զեղբայր իւր, եւ ապականեաց զեղբայր յերկրի. եւ յափշտակեաց ի վկայութիւն զսոսկումն իւր, եւ զյանդգնութիւն իւր պահեաց ի հակառակութիւն:

1:11: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանցն Եդոմայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէ. փոխանակ զի հալածեա՛ց սրով զեղբայր իւր, եւ ապականեաց զեղբայր յերկրի. եւ յափշտակեաց ՚ի վկայութիւն զսոսկո՛ւմն իւր. եւ զյանդգնութիւն իւր պահեաց ՚ի հակառակութիւն։
11 Այսպէս է ասում Տէրը.«Եդոմի երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նա սրով հալածեց իր եղբօրը,անգութ գտնուեց եղբօր նկատմամբ երկրում,բորբոքեց իր բարկութիւնըեւ նրա հանդէպ պահեց իր թշնամանքի յանդգնութիւնը,ես պիտի պատժեմ նրան:
11 Տէրը այսպէս կ’ըսէ.«Եդովմի երեք օրինազանցութիւններուն համար Ու չորսին համար անոր պատիժը պիտի չջնջեմ, Քանզի իր եղբայրը սուրով հալածեց, Իր ողորմութիւնը դադրեցուց, Իր բարկութիւնը միշտ բորբոքեցուց Ու իր կատաղութիւնը յաւիտեան պահեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Так говорит Господь: за три преступления Едома и за четыре не пощажу его, потому что он преследовал брата своего мечом, подавил чувства родства, свирепствовал постоянно во гневе своем и всегда сохранял ярость свою.
1:11 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 τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea καὶ και and; even ἐπὶ επι in; on ταῖς ο the τέσσαρσιν τεσσαρες four οὐκ ου not ἀποστραφήσομαι αποστρεφω turn away; alienate αὐτούς αυτος he; him ἕνεκα ενεκα for the sake of; on account of τοῦ ο the διῶξαι διωκω go after; pursue αὐτοὺς αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἐλυμήνατο λυμαινομαι ravage μήτραν μητρα womb ἐπὶ επι in; on γῆς γη earth; land καὶ και and; even ἥρπασεν αρπαζω snatch εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony φρίκην φρικη he; him καὶ και and; even τὸ ο the ὅρμημα ορμημα impulse; indignation αὐτοῦ αυτος he; him ἐφύλαξεν φυλασσω guard; keep εἰς εις into; for νεῖκος νεικος quarrel; wrangle
1:11 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon רָדְפֹ֨ו rāḏᵊfˌô רדף pursue בַ va בְּ in † הַ the חֶ֤רֶב ḥˈerev חֶרֶב dagger אָחִיו֙ ʔāḥiʸw אָח brother וְ wᵊ וְ and שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy רַחֲמָ֔יו raḥᵃmˈāʸw רַחֲמִים compassion וַ wa וְ and יִּטְרֹ֤ף yyiṭrˈōf טרף tear לָ lā לְ to עַד֙ ʕˌaḏ עַד future אַפֹּ֔ו ʔappˈô אַף nose וְ wᵊ וְ and עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger שְׁמָ֥רָה šᵊmˌārā שׁמר keep נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
1:11. haec dicit Dominus super tribus sceleribus Edom et super quattuor non convertam eum eo quod persecutus sit in gladio fratrem suum et violaverit misericordiam eius et tenuerit ultra furorem suum et indignationem suam servaverit usque in finemThus saith the Lord: For three crimes of Edom, and for four I will not convert him: because he hath pursued his brother with the sword, and hath carried on his fury, and hath kept his wrath to the end.
11. Thus saith the LORD: For three transgressions of Edom, yea, for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
1:11. Thus says the Lord: For three wicked deeds of Edom, and for four, I will not convert him, in so far as he has been pursuing his brother with the sword and has outraged his brother’s compassion, and he has gone beyond his anger and has held onto his indignation until the end.
1:11. Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:

1:11 Так говорит Господь: за три преступления Едома и за четыре не пощажу его, потому что он преследовал брата своего мечом, подавил чувства родства, свирепствовал постоянно во гневе своем и всегда сохранял ярость свою.
1:11
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
τῆς ο the
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
καὶ και and; even
ἐπὶ επι in; on
ταῖς ο the
τέσσαρσιν τεσσαρες four
οὐκ ου not
ἀποστραφήσομαι αποστρεφω turn away; alienate
αὐτούς αυτος he; him
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
διῶξαι διωκω go after; pursue
αὐτοὺς αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλυμήνατο λυμαινομαι ravage
μήτραν μητρα womb
ἐπὶ επι in; on
γῆς γη earth; land
καὶ και and; even
ἥρπασεν αρπαζω snatch
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
φρίκην φρικη he; him
καὶ και and; even
τὸ ο the
ὅρμημα ορμημα impulse; indignation
αὐτοῦ αυτος he; him
ἐφύλαξεν φυλασσω guard; keep
εἰς εις into; for
νεῖκος νεικος quarrel; wrangle
1:11
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לֹ֣א lˈō לֹא not
אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return
עַל־ ʕal- עַל upon
רָדְפֹ֨ו rāḏᵊfˌô רדף pursue
בַ va בְּ in
הַ the
חֶ֤רֶב ḥˈerev חֶרֶב dagger
אָחִיו֙ ʔāḥiʸw אָח brother
וְ wᵊ וְ and
שִׁחֵ֣ת šiḥˈēṯ שׁחת destroy
רַחֲמָ֔יו raḥᵃmˈāʸw רַחֲמִים compassion
וַ wa וְ and
יִּטְרֹ֤ף yyiṭrˈōf טרף tear
לָ לְ to
עַד֙ ʕˌaḏ עַד future
אַפֹּ֔ו ʔappˈô אַף nose
וְ wᵊ וְ and
עֶבְרָתֹ֖ו ʕevrāṯˌô עֶבְרָה anger
שְׁמָ֥רָה šᵊmˌārā שׁמר keep
נֶֽצַח׃ nˈeṣaḥ נֵצַח glory
1:11. haec dicit Dominus super tribus sceleribus Edom et super quattuor non convertam eum eo quod persecutus sit in gladio fratrem suum et violaverit misericordiam eius et tenuerit ultra furorem suum et indignationem suam servaverit usque in finem
Thus saith the Lord: For three crimes of Edom, and for four I will not convert him: because he hath pursued his brother with the sword, and hath carried on his fury, and hath kept his wrath to the end.
1:11. Thus says the Lord: For three wicked deeds of Edom, and for four, I will not convert him, in so far as he has been pursuing his brother with the sword and has outraged his brother’s compassion, and he has gone beyond his anger and has held onto his indignation until the end.
1:11. Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12. Едомитяне, родственные евреям по происхождению от брата Иакова - Исава, были всегда непримиримыми врагами иудеев и при всякой возможности обнажали против них меч (Иез XXV:12; ХXXV:5; Авд 7-12). За эту вековую вражду к иудеям и угрожает пророк Едомитянам. Какие именно исторические факты разумеет он, трудно сказать. Но несомненно не только после плена Вавилонского, а в древнейшее время много было поводов для проявления вражды Едома к Иуде (ср. 4: Цар VIII:20: и д. XIV:7: и д. ). Вторая половина ст. 11: в слав. передается: "и растлиша матерь на земли, и восхити во свидение грозу свою, и устремление свое снабде на победу". Евр. schicheth rachamim, "поразил внутренности", или в переносном смысле "подавил жалость" LXX поняли буквально и перевели elumhnato mhtran (Юнгеров), "растлил чрево", что позже было исправлено в elumhnato mhtera (слав. "растлиша матерь") и пояснено добавлением слов epi ghV, на земли. - Свирепствовал постоянно во гневе, своем, с евр. "терзал постоянно гнев его"; евр. taraph LXX приняли в значении "похищать", laed - "постоянно" пунктировано как leed - и передано eiV marturion; аро - гнев его, передано frikhn autou, "грозу его". Отсюда в слав. "и восхити во свидение грозу свою". - И всегда сохранял ярость свою: у LXX kai to 'ormhma autou efulaxen eiV nikoV, слав. "и устремление свое (евр. ebratho = ярость его) снабде (евр. schemarah) на победу (nezach от арам, nazach побеждать). Церковные учители Кирилл Ал. и блаж. Феодорит слова греч. текста толкуют в том смысле, что Едомляне, потомки Исава, враждуя с потомками Иакова, этим терзали общую мать Исава и Иакова - Ревекку.
Adam Clarke: Commentary on the Bible - 1831
1:11: For three transgressions of Edom - That the Edomites (notwithstanding what Calmet observes above of the brotherly covenant) were always implacable enemies of the Jews, is well known; but most probably that which the prophet has in view was the part they took in distressing the Jews when Jerusalem was besieged, and finally taken, by the Chaldeans. See Oba 1:11-14; Eze 25:12; Eze 35:5; Psa 137:7.
Albert Barnes: Notes on the Bible - 1834
1:11: Edom - God had impressed on Israel its relation of brotherhood to Edom. Moses expressed it to Edom himself , and, after the suspicious refusal of Edom to allow Israel to march on the highway through his territory, he speaks as kindly of him, as before; "And when we passed by from our brethren, the children of Esau" Deu 2:8. It was the unkindness of worldly politics, and was forgiven. The religious love of the Egyptian and the Edomite was, on distinct grounds, made part of the law. "Thou shalt not abhor an Edomite, for he is thy brother: thou shalt not abhor an Egyptian; because thou wast a stranger in his land" Deu 23:7. The grandchild of an Egyptian or of an Edomite was religiously to become as an Israelite Deu 23:8. Not a foot of Edomite territory was Israel to appropriate, however provoked. It was God's gift to Edom, as much as Canaan to Israel. "They shall be afraid of you, and ye shall take exceeding heed to yourselves. Quarrel not with them, for I will give you, of their land, no, not so much as the treading of the sole of the foot, for I have given Mount Seir unto Esau for a possession" Deu 2:4-5.
From this time until that of Saul, there is no mention of Edom; only that the Maonites and the Amalekites, who oppressed Israel Jdg 6:3; Jdg 10:12, were kindred tribes with Edom. The increasing strength of Israel in the early days of Saul seems to have occasioned a conspiracy against him, such as Asaph afterward complains of; "They have said, come and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. For they have consulted together with one consent, they are confederate against Thee; the tabernacles of Edom and the Ishmaelites; of Moab and the Hagarenes; Gebal and Ammon and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them; they have been an arm to the children of Lot" Psa 83:4-8. Such a combination began probably in the time of Saul. "He fought against all his enemies on every side; against Moab, and against the children of Ammon, and against the king of Edom, and against the Philistines" Sa1 14:47.
They were "his enemies," and that, round about, encircling Israel, as hunters did their prey. "Edom," on the south and southeast; "Moab" and "Ammon" on the east; the Syrians of "Zobah" on the north; the Philistines on the west enclosed him as in a net, and he repulsed them one by one. "Whichever why he turned, he worsted" them. It follows "he delivered Israel out of the hands of them that spoiled them" Sa1 14:48. The aggression was from Edom, and that in combination with old oppressors of Israel, not from Saul . The wars of Saul and of David were defensive wars. Israel was recovering from a state of depression, not oppressing. "The valley of salt" Sa2 8:13, where David defeated the Edomites, was also doubtless within the borders of Judah, since "the city of salt" was Jos 15:62; and the valley of salt was probably near the remarkable "mountain of salt," 5 56 miles long, near the end of the Dead Sea , which, as being Canaanite, belonged to Israel. It was also far north of Kadesh, which was "the utmost boundary" of Edom Num 20:16.
From that Psalm too of mingled thanksgiving and prayer which David composed after the victory, "in the valley of salt" (Psa 60:1-12 title), it appears that, even after that victory, David's army had not yet entered Edom. "Who will bring me into the strong city? who will lead me into Edom?" Psa 60:9. That same Psalm speaks of grievous suffering before, "in" which God had "cast" them "off" and "scattered" them; "made the earth tremble and cleft it;" so that "it reeled" Psa 60:1-3, Psa 60:10. Joab too had "returned" from the war in the north against the Syrians of Mesopotamia, to meet the Edomites. Whether in alliance with the Syrians, or taking advantage of the absence of the main army there, the Edomites had inflicted some heavy blow on Israel; a battle in which Abishai killed 18, 000 men Ch1 18:12 had been indecisive. The Edomites were relpalsed by the rapid counter-march of Joab. The victory, according to the Psalm, was still incomplete Ch1 18:1, Ch1 18:5, Ch1 18:9-12. David put "garrisons in Edom" Sa2 8:14, to restrain them from further outbreaks. Joab avenged the wrong of the Edomites, conformably to his character Kg1 11:16; but the fact that "the captain of the host" had "to go up to bury the slain" (Kg1 11:15. It should be rendered, not, after he had slain, but, and he killed, etc.), shows the extent of the deadly blow, which he so fearfully avenged.
The store set by the king of Egypt on Hadad, the Edomite prince who fled to him Kg1 11:14-20, shows how gladly Egypt employed Edom as an enemy to Israel. It has been said that he rebelled and failed . Else it remained under a dependent king appointed by Judah, for 1 12 century (Kg1 22:47; Kg2 3:9 ff). One attempt against Judah is recorded Ch2 20:10, when those of Mount Seir combined with Moab and Ammon against Jehoshaphat after his defeat at Ramoth-gilead. They had penetrated beyond Engedi Ch2 20:2, Ch2 20:16, Ch2 20:20, on the road which Arab marauders take now , toward the wilderness of Tekoa, when God set them against one another, and they fell by each other's hands Ch2 20:22-24. But Jehoshaphat's prayer at this time evinces that Israel's had been a defensive warfare. Otherwise, he could not have appealed to God, "the children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade when they came out of the land of Egypt, but they turned from them, and destroyed them not, behold, they reward us, to come to cast us out of Thy possession, which Thou hast given us to inherit" Ch2 20:10-11.
Judah held Edom by aid of garrisons, as a wild beast is held in a cage, that they might not injure them, but had taken no land from them, nor expelled them. Edom sought to cast Israel out of God's land. Rev_olts cannot be without bloodshed; and so it is perhaps the more probable, that the words of Joel, "for the violence against the children of Judah, because they have shed innocent blood in their land" Joe 3:19, relate to a massacre of the Jews, when Esau Rev_olted from Jehoram Kg2 8:20-22. We have seen, in the Indian Massacres, how every living being of the ruling power may, on such occasions, be sought out for destruction. Edom gained its independence, and Jehoram, who sought to recover his authority, escaped with his life by cutting through the Edomite army by night Kg2 8:21. Yet in Amaziha's time they were still on the offensive, since the battle wherein he defeated them, was again "in the valley of salt" Kg2 14:7; Ch2 25:11, Ch2 25:14.
Azariah, in whose reign Amos prophesied, regained Elath from them, the port for the Indian trade Ch2 26:2. Of the origin of that war, we know nothing; only the brief words as to the Edomite invasion against Ahaz, "and yet again had the Edomites come, and smitten in Judah, and carried captive a captivity" Ch2 28:17, attest pRev_ious and, it may be, habitual invasions. For no one such invasion had been named. It may probably mean, "they did yet again, what they had been in the habit of doing." But in matter of history, the prophets, in declaring the grounds of God's judgments, supply much which it was not the object of the historical books to relate. "They" are histories of God's dealings with His people, His chastisements of them or of His sinful instruments in chastising them. Rarely, except when His supremacy was directly challenged, do they record the ground of the chastisements of pagan nations. Hence, to those who look on the surface only, the wars of the neighboring nations against Israel look but like the alternations of peace and war, victory and defeat, in modern times. The prophets draw up the veil, and show us the secret grounds of man's misdeeds and God's judgments.
Because he did pursue his brother - The characteristic sin of Edom, and its punishment are one main subject of the prophecy of Obadiah, inveterate malice contrary to the law of kindred. Eleven hundred years had passed since the birth of their forefathers, Jacob and Esan. But, with God, eleven hundred years had not worn out kindred. He who willed to knit together all creation, human beings and angels, in one in Christ Eph 1:10, and, as a means of union, "made of one blood all nations of people for to dwell on all the face of the earth" Act 17:26, used all sorts of ways to impress this idea of brotherhood. "We" forget relationship mostly in the third generation, often sooner; and we think it strange when a nation long retains the memories of those relationships . God, in His law, stamped on His people's minds those wider meanings. To slay a man was to slay a "brother" Gen 9:5.
Even the outcast Canaan was a brother Gen 9:25 to Shem and Ham. Lot speaks to the men of Sodom amidst their iniquities, "my brethren" Gen 19:7; Jacob so salutes those unknown to him Gen 29:4. The descendants of Ishmael and Isaac were to be brethren; so were those of Esau and Jacob Gen 16:12; Gen 25:18. The brotherhood of blood was not to wear out, and there was to be a brotherhood of love also Gen 27:29, Gen 27:37. Every Israelite was a brother ; each tribe was a brother to every other Deu 10:9; Deu 18:2; Jdg 20:23, Jdg 20:28; the force of the appeal was remembered, even when passion ran high Sa2 2:26. It enters habitually into the divine legislation. "Thou shall open thy hand wide unto thy brother Deu 15:11; if thy brother, a" Hebrew, sell himself to thee Deu 15:12; thou shalt not see thy brother's ox or his sheep go astray and hide thyself from them Deu 22:1-4; if thy brother be waxen poor, then shalt thou relieve him, though a stranger and a sojourner, that he may live with thee" (Lev 25:35-39; add Lev 19:17; Deu 24:7, Deu 24:10, Deu 24:14).
In that same law, Edom's relationship as a brother was acknowledged. It was an abiding law that Israel was not to take land, nor to refuse to admit him into the congregation of the Lord. Edom too remembered the relation, but to hate him. The nations around Israel seem to have been little at war with one another, bound together by common hatred against God's people. Of their wars indeed we should not hear, for they had no religious interest. They would be but the natural results of the passions of unregenerate nature. Feuds there doubtless were and forays, but no attempts at permanent conquest or subdual. Their towns remain in their own possession . Tyre does not invade Philistia; nor Philistia, Tyre or Edom. But all combine against Israel. The words, "did pursue his brother with the sword," express more than is mentioned in the historical books.
To "pursue" is more than to fight. They followed after, in order to destroy a remnant, "and cast off all pity:" literally, and more strongly, "corrupted his compassions, tendernesses." Edom did violence to his natural feelings, as Ezekiel, using the same word, says of Tyre, "corrupting Eze 28:17 his wisdom," that is, perverting it from the end for which God gave it, and so destroying it. Edom "steeled himself," as we say, against his better feelings," his better nature," "deadened" them. But so they do not live again. Man is not master of the life and death of his feelings, anymore than of his natural existence. He can destroy; he cannot re-create. And he does, so far, "corrupt," decay, do to death, his own feelings, whenever, in any signal instance, he acts against them. Edom was not simply unfeeling. He destroyed all "his tender yearnings" over suffering, such as God has put into every human heart, until it destroys them. Ordinary anger is satisfied and slaked by its indulgence; malice is fomented and fed and invigorated by it. Edom ever, as occasion gratified his anger; "his anger did tear continually;" yet, though raging as some wild ravening animal, without control, "he kept his wrath for ever," not within bounds, but to let it loose anew. He retained it when he ought to have parted with it, and let it loose when he ought to have restrained it.
"What is best, when spoiled, becomes the worst," is proverbial truth. : "As no love wellnigh is more faithful than that of brothers, so no hatred, when it hath once begun, is more unjust, no odium fiercer. Equality stirs up and inflames the mind; the shame of giving way and the love of preeminence is the more inflamed, in that the memory of infancy and whatever else would seem to gender good will, when once they are turned aside from the right path, produce hatred and contempt." They were proverbial sayings of paganism, "fierce are the wars of brethren" , and "they who have loved exceedingly, they too hate exceedingly." : "The Antiochi, the Seleuci, the Gryphi, the Cyziceni, when they learned not to be all but brothers, but craved the purple and diadems, overwhelmed themselves and Asia too with many calamities."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Edom: Isa 21:11, Isa 21:12, Isa 34:1-17, Isa 63:1-7; jer 49:7-22; Eze 25:12-14, Eze 35:1-15; Oba 1:1-14; Mal 1:4
because: Gen 27:40, Gen 27:41; Num 20:14-21; Deu 2:4-8, Deu 23:7; Ch2 28:17; Psa 83:3-8; Psa 137:7; Lam 4:21, Lam 4:22; Eze 25:12, Eze 35:5, Eze 35:6, Eze 35:11; Joe 3:19; Oba 1:10-14; Mal 1:2
did cast off all pity: Heb. corrupted his compassions
kept: Psa 85:5; Ecc 7:9; Isa 57:16; Mic 7:18; Eph 4:26, Eph 4:27, Eph 5:1
Carl Friedrich Keil and Franz Delitzsch
1:11
Edom. - Amos 1:11. "Thus saith Jehovah: For three transgressions of Edom, and for four, I shall not reverse it, because it pursues its brother with the sword, and stifles its compassion, and its anger tears in pieces for ever, and it keeps its wrath for ever, Amos 1:12. I send fire into Teman, and it will devour the palaces of Bozrah." Edom and the two following nations were related to Israel by lineal descent. In the case of Edom, Amos does not condemn any particular sins, but simply its implacable, mortal hatred towards its brother nation Israel, which broke out into acts of cruelty at every possible opportunity. ושׁחת רחמיו, he annihilates, i.e., suppresses, stifles his sympathy or his compassionate love; this is still dependent upon על רדפו, the preposition על continuing in force as a conjunction before the infinitive (i.e., as equivalent to על אשׁר), and the infinitive passing into the finite verb (cf. Amos 2:4). In the next clause אפּו is the subject: its wrath tears in pieces, i.e., rages destructively (compare Job 16:9, where târaph is applied to the wrath of God). In the last clause, on the other hand, Edom is again the subject; but it is now regarded as a kingdom, and construed as a feminine, and consequently עברתו is the object, and placed at the head as an absolute noun. שׁמרה, with the tone upon the penult. (milel) on account of netsach, which follows with the tone upon the first syllable, stands for שׁמרהּ (it preserves it), the mappik being omitted in the toneless syllable (compare Ewald, 249, b). If עברתו were the subject, the verb would have to be pointed שׁמרה. Again, the rendering proposed by Ewald, "his fury lies in wait for ever," is precluded by the fact that שׁמר, when applied to wrath in Jer 3:5, signifies to keep, or preserve, and also by the fact that lying in wait is generally inapplicable to an emotion. Teman, according to Jerome (ad h. l.), is Idumaeorum regio quae vergit ad australem partem, so that here, just as in Amos 2:2 and Amos 2:5, the land is mentioned first, and then the capital.
(Note: It is true that, according to Eusebius, Jerome does also mention in the Onom. a villa (κώμη) named Teman, which was five Roman miles from Petra, and in which there was a Roman garrison; and also that there is a Teman in Eastern Hauran (see Wetzstein in Delitzsch's Comm. on Job, i. 73); but in the Old Testament Teman is never to be understood as referring to a city.)
Bozrah, an important city, supposed to be the capital of Idumaea (see comm. on Gen 36:33). It was to the south of the Dead Sea, and has been preserved in el-Buseireh, a village with ruins in Jebl (see Robinson, Pal. ii. p. 570), and must not be confounded with Bossra in Hauran (Burckhardt, Syr. p. 364).
Geneva 1599
1:11 Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath (l) for ever:
(l) He was a continual enemy to him.
John Gill
1:11 Thus saith the Lord for three transgressions of Edom,.... Or the Edomites, the posterity of Esau, whose name was Edom, so called from the red pottage he sold his birthright for to his brother Jacob:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among these three or four transgressions, not only what follows is included, but their idolatry; for that the Edomites had their idols is certain, though what they were cannot be said; see 2Chron 25:14;
because he did pursue his brother with the sword: not Esau his brother Jacob; for though he purposed in his heart to slay him, which obliged him to flee; and frightened him, upon his return, by meeting him with four hundred men; yet he never pursued him with the sword; but his posterity, the Edomites, not only would not suffer the Israelites their brethren to pass by their borders, but came out against them with a large army, Num 20:18; and in the times of Ahaz they came against Judah with the sword, and smote them, and carried away captives, 2Chron 28:17; and were at the taking and destruction of Jerusalem, and assisted and encouraged in it, Ps 137:7; though to these latter instances the prophet could have no respect, because they were after his time:
and did cast off all pity; bowels of compassion, natural affection, such as ought to be between brethren, even all humanity: or "corrupted", or "destroyed all pity" (w); showed none, but extinguished all sparks of it, as their behaviour to the Israelites showed, when upon their borders in the wilderness:
and his anger did tear perpetually; it was deeply rooted in them; it began in their first father Esau, on account of the blessing and birthright Jacob got from him; and it descended from father to son in all generations, and was vented in a most cruel manner, like the ravening of a lion, or any other beast of prey:
and kept his wrath for ever; reserved it in their breasts till they had an opportunity of showing it, as Esau their father proposed to do, Gen 27:41.
(w) "corrupert misericordias suas", Pagninus, Montanus, Mercerus; "corrumpens miserationes suas", Junius & Tremellius; "corrupit", Piscator, Cocceius.
John Wesley
1:11 Pursue - Watched for, and laid hold on every occasion to oppress Israel. Did tear - As a ravenous and fierce lion tears the prey.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Edom . . . did pursue his brother-- (Is 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Gen 25:24-26; Deut 23:7-8; Obad 1:10, Obad 1:12; Mal 1:2).
cast off all pity--literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever--As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Gen 27:41), so Esau's posterity against Israel (Num 20:14, Num 20:21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Chron 28:17, with 4Kings 16:5); next, when Nebuchadnezzar assailed Jerusalem (Ps 137:7-8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Obad 1:10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare Ex 20:5).
1:121:12: Եւ առաքեցից հո՛ւր ՚ի Թեման, եւ կերիցէ հուր զհիմունս պարսպաց նորա։
12 Կրակ պիտի գցեմ Թեմանըեւ կրակը պիտի լափի նրա պարիսպների հիմքերը[65]»:[65] 65. Բոսրայի պալատները:
12 Թեմանի վրայ կրակ պիտի ղրկեմ, Որը Բօսրայի պալատները պիտի ուտէ»։
Եւ առաքեցից հուր ի Թեման, եւ կերիցէ [14]հուր զհիմունս պարսպաց նորա:

1:12: Եւ առաքեցից հո՛ւր ՚ի Թեման, եւ կերիցէ հուր զհիմունս պարսպաց նորա։
12 Կրակ պիտի գցեմ Թեմանըեւ կրակը պիտի լափի նրա պարիսպների հիմքերը[65]»:
[65] 65. Բոսրայի պալատները:
12 Թեմանի վրայ կրակ պիտի ղրկեմ, Որը Բօսրայի պալատները պիտի ուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 И пошлю огонь на Феман, и пожрет чертоги Восора.
1:12 καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth πῦρ πυρ fire εἰς εις into; for Θαιμαν θαιμαν and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation τειχέων τειχος wall αὐτῆς αυτος he; him
1:12 וְ wᵊ וְ and שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send אֵ֖שׁ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in תֵימָ֑ן ṯêmˈān תֵּימָן Teman וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower בָּצְרָֽה׃ פ boṣrˈā . f בָּצְרָה Bozrah
1:12. mittam ignem in Theman et devorabit aedes BosraeI will send a fire into Theman: and it shall devour the houses of Bosra.
12. but I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
1:12. I will send a fire onto Teman, and it will devour the buildings of Bozrah.
1:12. But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
But I will send a fire upon Teman, which shall devour the palaces of Bozrah:

1:12 И пошлю огонь на Феман, и пожрет чертоги Восора.
1:12
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
πῦρ πυρ fire
εἰς εις into; for
Θαιμαν θαιμαν and; even
καταφάγεται κατεσθιω consume; eat up
θεμέλια θεμελιος foundation
τειχέων τειχος wall
αὐτῆς αυτος he; him
1:12
וְ wᵊ וְ and
שִׁלַּ֥חְתִּי šillˌaḥtî שׁלח send
אֵ֖שׁ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
תֵימָ֑ן ṯêmˈān תֵּימָן Teman
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹ֥ות ʔarmᵊnˌôṯ אַרְמֹון dwelling tower
בָּצְרָֽה׃ פ boṣrˈā . f בָּצְרָה Bozrah
1:12. mittam ignem in Theman et devorabit aedes Bosrae
I will send a fire into Theman: and it shall devour the houses of Bosra.
12. but I will send a fire upon Teman, and it shall devour the palaces of Bozrah.
1:12. I will send a fire onto Teman, and it will devour the buildings of Bozrah.
1:12. But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Феман (= страна Юга) область Идумеи, противоположная Дедану (Иез XXV:15); по свидетельству блаж. Иеронима (в Ономаст. ), Фаманом называлась также крепость Феман, отстоявшая на 5: миль от города Петры и служившая местопребыванием римского гарнизона. Восора, неоднократно упоминаемый в Библии (1: Пар I:44; Исх ХXXIV:6; Ис LXIII:1; Иер XLIX:13, 22) идумейский город, расположенный, как думают, на месте нынешней деревни Ель-Бусеире, к ю. -з. от Мертвого моря. Бедственное положение, о котором возвещает пророк, едомитяне переживали неоднократно во время нашествия ассириян и вавилонян и других народов (Ис XI:33; XXI:11-17; Иер XLIX:7-22).
Adam Clarke: Commentary on the Bible - 1831
1:12: Teman - Bozrah - Principal cities of Idumea.
Albert Barnes: Notes on the Bible - 1834
1:12: But - (And I, in My turn and as a consequence of these sins) will send a fire upon Teman "Teman," say Eusebius and Jerome , "was a country of the princes of Edom, which had its name from Teman son of Eliphaz, son of Esau Gen 36:11, Gen 36:15. But even to this day there is a village, called Teman, about 5 (Eusebius says 15) miles from Petra, where there is also a Roman garrison, from which place was Eliphaz, king of the Themanites." It is, however, probably the district which is meant, of which Bozra was then the capital. For Amos when speaking of cities, uses some word to express this, as "the palaces of Benhadad, the wall of Gaza, of Tyrus, of Rabbah;" here he simply uses the name Teman, as he does those of Moab and Judah. Amos does not mention Petra, or Selah, for Amaziah had taken it, and called it Joktheel, "which God subdued," which name it for some time retained Kg2 14:7.
Bozrah - (Literally, which cuts off approach) is mentioned, as early as Genesis Gen 36:33, as the seat of one of the elective kings who, in times before Moses, reigned over Edom. It lay then doubtless in Idumea itself, and is quite distinct from the Bozrah of Hauran or Auranitis, from which Jerome also distinguishes it. : "There is another Bosor also, a city of Esau, in the mountains of Idumea, of which Isaiah speaks." There is yet a small village of the like name (Busaira "the little Bozrah") which "appears," it is said , "to have been in ancient times a considerable city, if we may judge from the ruins which surround the village." It has now "some 50 houses, and stands on an elevation, on the summit of which a small castle has been built." The name however, "little Bozrah," indicates the existence of a "great Bozrah," with which its name is contrasted, and is not likely to have been the place itself . Probably the name was a common one, "the strong place" of its neighborhood . The Bozrah of Edom is either that little vilage, or is wholly blotted out.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Teman: Gen 36:11; Jer 49:7, Jer 49:20; Oba 1:9, Oba 1:10
Bozrah: Gen 36:33; Isa 34:6; Jer 49:13, Jer 49:22
John Gill
1:12 But I will send a fire upon Teman,.... A principal city of Edom or Idumea, so called from Teman a grandson of Esau, Gen 36:11. Jerom (x) says there was in his time a village called Theman, five miles distant from the city Petra, and had a Roman garrison; and so says Eusebius (y); who places it in Arabia Petraea; it is put for the whole country; it signifies the south. So the Targum renders it,
"a fire in the south.''
The "fire" signifies an enemy that should be sent into it, and destroy it: this was Nebuchadnezzar, who, as Josephus (z) says, five years after the destruction of Jerusalem led his army into Coelesyria, and took it; and fought against the Ammonites and Moabites, and very probably at the same time against the Edomites:
which shall devour the palaces of Bozrah; another famous city of the Edomites; there was one of this name in Moab; either there were two cities so called, one in Edom, and another in Moab; or rather this city lay, as Jarchi says, between Edom and Moab; and so sometimes is placed to one, and sometimes to another, its it might belong to the one and to the other, according to the event of war. It is the same with Bezer in the wilderness, appointed a Levitical city, and a city of refuge, by Joshua, Josh 20:8; and belonged to the tribe of Reuben; but being on the borders of that tribe, and of Moab and Edom, it is ascribed to each, as they at different times made themselves masters of it. It is the same with Bostra, which Ptolemy (a) places in Arabia Petraea; and being on the confines of Arabia Deserts, and surrounded on all sides with wild deserts, it is commonly spoken of as situated in a wilderness, Jerom (b) speaks of it as a city of Arabia in the desert, to the south, looking to Damascus; and, according to the Persian (c) geographer, it is four days' journey southward from Damascus; and Eusebius places it at the distance of twenty four miles from Adraa or Edrei. The destruction of this place is prophesied of by Jeremiah, Jer 48:24; and perhaps these prophecies were accomplished when Nebuchadnezzar made war with the Ammonites and Edomites, as before observed; or however in the times of the Maccabees, when Judas Maccabeus took this city, put all the males to the sword, plundered it, and then set fire to it, which literally fulfilled this prophecy,
"Hereupon Judas and his host turned suddenly by the way of the wilderness unto Bosora; and when he had won the city, he slew all the males with the edge of the sword, and took all their spoils, and burned the city with fire,'' (1 Maccabees 5:28)
Tit was afterwards rebuilt, and became a considerable city; in the time of the above Persian geographer (d), it had a very strong castle belonging to it, a gate twenty cubits high, and one of the largest basins or pools of water in all the east. In the fourth century there were bishops of this place, which assisted in the councils of Nice, Antioch, Ephesus, and Chalcedon, as Reland (e) observes; though he thinks that Bostra is not to be confounded with the Bezer of Reuben, or with the Bozra of Moab and Edom; though they seem to be all one and the same place.
(x) De locis Hebr. fol. 95. B. (y) Onomast. ad vocem (z) Antiqu. l. 10. c. 9. sect. 7. (a) Geograph. l. 5. c. 17. (b) De locis Hebr. in voce "Trachonitis", fol. 95. B. (c) Apud Calmet, Dictionary, on the word "Bosor". (d) Apud Calmet, ut supra. (e) Palestina Illustrata, tom. 2. l. 3. p. 666.
John Wesley
1:12 Teman - The metropolis of Idumea, so called from Esau's grandson of that name. Bozrah - This was a very strong city, and one of the chief in the whole kingdom, so that in the menace against Bozrah and Teman, the strength and glory of Edom is threatened with an utter overthrow.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Teman--a city of Edom, called from a grandson of Esau (Gen 36:11, Gen 36:15; Obad 1:8-9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jer 49:7).
Bozrah--a city of Edom (Is 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (4Kings 14:7).
1:131:13: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանց որդւոցն Ամոնայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէ. փոխանակ զի հերձոյին զյղիս Գաղաադացւոց, զի ընդարձակեսցեն զսահմանս իւրեանց[10477]։ [10477] Բազումք. Հերձուին զյղիս։
13 Այսպէս է ասում Տէրը.«Ամոնացիների երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք ճեղքեցին գաղաադացիների յղի կանանց փորը,որպէսզի ընդարձակեն իրենց սահմանները,ես պիտի պատժեմ նրանց:
13 Տէրը այսպէս կ’ըսէ.«Ամմոնի որդիներուն երեք օրինազանցութիւններուն համար Ու չորսին համար անոնց պատիժը պիտի չջնջեմ. Քանզի Գաղաադի յղի կիները ճեղքեցին, Որպէս զի իրենց սահմանները լայնցնեն։
Այսպէս ասէ Տէր. Ի վերայ երից ամպարշտութեանց որդւոցն Ամոնայ, եւ ի վերայ չորիցն` ոչ [15]դարձայց ի նոցանէ``. փոխանակ զի հերձուին զյղիս Գաղաադացւոց, զի ընդարձակեսցեն զսահմանս իւրեանց:

1:13: Ա՛յսպէս ասէ Տէր. ՚Ի վերայ երից ամպարշտութեանց որդւոցն Ամոնայ, եւ ՚ի վերայ չորիցն՝ ո՛չ դարձայց ՚ի նոցանէ. փոխանակ զի հերձոյին զյղիս Գաղաադացւոց, զի ընդարձակեսցեն զսահմանս իւրեանց[10477]։
[10477] Բազումք. Հերձուին զյղիս։
13 Այսպէս է ասում Տէրը.«Ամոնացիների երեք ամբարշտութիւններիեւ մանաւանդ չորրորդի համար,քանի որ նրանք ճեղքեցին գաղաադացիների յղի կանանց փորը,որպէսզի ընդարձակեն իրենց սահմանները,ես պիտի պատժեմ նրանց:
13 Տէրը այսպէս կ’ըսէ.«Ամմոնի որդիներուն երեք օրինազանցութիւններուն համար Ու չորսին համար անոնց պատիժը պիտի չջնջեմ. Քանզի Գաղաադի յղի կիները ճեղքեցին, Որպէս զի իրենց սահմանները լայնցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Так говорит Господь: за три преступления сынов Аммоновых и за четыре не пощажу их, потому что они рассекали беременных в Галааде, чтобы расширить пределы свои.
1:13 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 Αμμων αμμων 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 ἀνέσχιζον ανασχιζω the ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἐχούσας εχω have; hold τῶν ο the Γαλααδιτῶν γαλααδιτις that way; how ἐμπλατύνωσιν εμπλατυνω the ὅρια οριον frontier αὐτῶν αυτος he; him
1:13 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and עַל־ ʕal- עַל upon אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four לֹ֣א lˈō לֹא not אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return עַל־ ʕal- עַל upon בִּקְעָם֙ biqʕˌām בקע split הָרֹ֣ות hārˈôṯ הָרָה pregnant הַ ha הַ the גִּלְעָ֔ד ggilʕˈāḏ גִּלְעָד Gilead לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of הַרְחִ֥יב harḥˌîv רחב be wide אֶת־ ʔeṯ- אֵת [object marker] גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
1:13. haec dicit Dominus super tribus sceleribus filiorum Ammon et super quattuor non convertam eum eo quod dissecuerit praegnantes Galaad ad dilatandum terminum suumThus saith the Lord: For three crimes of the children of Ammon, and for four I will not convert him: because he hath ripped up the women with child of Galaad to enlarge his border.
13. Thus saith the LORD: For three transgressions of the children of Ammon, yea, for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
1:13. Thus says the Lord: For three wicked deeds of the sons of Ammon, and for four, I will not convert him, in so far as he has cut up the pregnant women of Gilead, so as to expand his limits.
1:13. Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:

1:13 Так говорит Господь: за три преступления сынов Аммоновых и за четыре не пощажу их, потому что они рассекали беременных в Галааде, чтобы расширить пределы свои.
1:13
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
Αμμων αμμων 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
ἀνέσχιζον ανασχιζω the
ἐν εν in
γαστρὶ γαστηρ stomach; pregnant
ἐχούσας εχω have; hold
τῶν ο the
Γαλααδιτῶν γαλααδιτις that way; how
ἐμπλατύνωσιν εμπλατυνω the
ὅρια οριον frontier
αὐτῶν αυτος he; him
1:13
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
פִּשְׁעֵ֣י pišʕˈê פֶּשַׁע rebellion
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֔ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
לֹ֣א lˈō לֹא not
אֲשִׁיבֶ֑נּוּ ʔᵃšîvˈennû שׁוב return
עַל־ ʕal- עַל upon
בִּקְעָם֙ biqʕˌām בקע split
הָרֹ֣ות hārˈôṯ הָרָה pregnant
הַ ha הַ the
גִּלְעָ֔ד ggilʕˈāḏ גִּלְעָד Gilead
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
הַרְחִ֥יב harḥˌîv רחב be wide
אֶת־ ʔeṯ- אֵת [object marker]
גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
1:13. haec dicit Dominus super tribus sceleribus filiorum Ammon et super quattuor non convertam eum eo quod dissecuerit praegnantes Galaad ad dilatandum terminum suum
Thus saith the Lord: For three crimes of the children of Ammon, and for four I will not convert him: because he hath ripped up the women with child of Galaad to enlarge his border.
1:13. Thus says the Lord: For three wicked deeds of the sons of Ammon, and for four, I will not convert him, in so far as he has cut up the pregnant women of Gilead, so as to expand his limits.
1:13. Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15. Возвещение суда Аммонитянам. По слову пророка, их постигнет наказание за жестокость, проявленную в Галааде. О проявлениях крайней жестокости в форме рассечения беременных Библия говорит и в других местах (4: Цар XV:16; VIII:12; Ис XIII:16; Наум III:10; Ос XIV:1). Какие именно факты имеет в виду пророк, неизвестно.
Adam Clarke: Commentary on the Bible - 1831
1:13: The children of Ammon - The country of the Ammonites lay to the east of Jordan, in the neighborhood of Gilead. Rabbah was its capital.
Because they have ripped up - This refers to some barbarous transaction well known in the time of this prophet, but of which we have no distinct mention in the sacred historians.
Albert Barnes: Notes on the Bible - 1834
1:13: Ammon - These who receive their existence under circumstances, in any way like those of the first forefathers of Moab and Ammon, are known to be under physical as well as intellectual and moral disadvantages. Apart from the worst horrors, on the one side reason was stupefied, on the other it was active in sin. He who imprinted His laws on nature, has annexed the penalty to the infraction of those laws. It is known also how, even under the Gospel, the main character of a nation remains unchanged. The basis of natural character, upon which grace has to act, remains, under certain limits, the same. Still more in the unchanging east. Slave-dealers know of certain hereditary good or evil qualities in non-Christian nations in whom they traffic. What marvel then that Ammon and Moab retained the stamp of their origin, in a sensual or passionate nature? Their choice of their idols grew out of this original character and aggravated it.
They chose them gods like themselves, and worsened themselves by copying these idols of their sinful nature. The chief god of the fierce Ammon was Milehem or Molech, the principle of destruction, who was appeased with sacrifices of living children, given to the fire to devour. Moab, beside its idol Chemosh, had the degrading worship of Baal Peor Num 25:1-3, reproductiveness the counterpart of destruction. And, so. in fierce or degrading rites, they worshiped the power which belongs to God, to create, or to destroy. Moab was the seducer of Israel at Shittim Num 25:1-3. Ammon, it has been noticed, showed at different times a special wanton ferocity . Such was the proposal of Nahash to the men of Jabesh-Gilead, when offering to surrender, "that I may thrust out all your right eyes and lay it for a reproach unto all Israel" Sa1 11:1-3.
Such was the insult to David's messengers of peace, and the hiring of the Syrians in an aggressive war against David Sa2 10:1-6. Such, again, was this war of extermination against the Gileadites. On Israel's side, the relation to Moab and Ammon had been altogether friendly. God recalled to Israel the memory of their common descent, and forbade them to war against either. He speaks of them by the name of kindness, "the children of Lot," the companion and friend of Abraham. "I will not give thee of their land for a possession, because I have given it unto the children of Lot for a possession" Deu 2:9, Deu 2:19. Akin by descent, their history had been alike. Each had driven out a giant tribe; Moab, the Emim; Ammon, the Zamzummim Deu 2:10-11, Deu 2:20-21. They had thus possessed themselves of the tract from the Arnon, not quite half way down the Dead Sea on its east side, to the Jabbok, about half-way between the Dead Sea and the Sea of Galilee . Both had been expelled by the Amorites, and had been driven, Moab, behind the Arnon, Ammon, behind the "strong border" Num 21:24 of the upper part of the Jabbok, what is now the Nahr Amman, "the river of Ammon," eastward.
The whole of what became the inheritance of the 2 12 tribes, was in the hands of the Amorites, and threatened very nearly their remaining possessions; since, at "Aroer that is before Rabbah" Jos 13:25, the Amorites were already over against the capital of Ammon; at the Arnon they were but 2 12 hours from Ar-Moab, the remaining capital of Moab. Israel then, in destroying the Amorites, had been at once avenging and rescuing Moab and Ammon; and it is so far a token of friendliness at this time, that, after the victory at Edrei, the great "iron bedstead" of Og was placed in "Rabbah of the children of Ammon" Deu 3:11. Envy, jealousy, and fear, united them to "hire Balaam to curse Israel" Deu 23:4, although the king of Moab was the chief actor in this Num. 22-24, as he was in the seduction of Israel to idoltary Num 25:1-3. Probably Moab was then, and continued to be, the more influential or the more powerful, since in their first invasion of Israel, the Ammonites came as the allies of Eglon king of Moab. "He gathered unto him the children of Ammon and Amalek Jdg 3:13. And" they "served Eglon." Yet Ammon's subsequent oppression must have been yet more grievous, since God reminds Israel of His delivering them from the Ammonites Jdg 10:11, not from Moab. There we find Ammon under a king, and in league with the Philistines Jdg 10:7, "crashing and crushing for 18 years all the children of Israel in Gilead." The Ammonites carried a wide invasion across the Jordan against Judah, Benjamin and Ephraim Jdg 10:9, until they were subdued by Jephthah. Moab is not named; but the king of Ammon claims as my land Jdg 11:13, the whole which Moab and Ammon had lost to the Amorites and they to Israel, "from Arnon unto Jabbok and unto Jordan" Jdg 11:13.
The range also of Jephthah's victories included probably all that same country from the Arnon to the neighborhood of Rabbah of Ammon . The Ammonites, subdued then, were again on the offensive in the fierce siege of Jabesh-Gilead and against Saul (see above the note at Amo 1:11). Yet it seems that they had already taken from Israel what they had lost to the Amorites, for Jabesh-Gilead was beyond the Jabbok ; and "Mizpeh of Moab," where David went to seek the king of Moab Sa1 22:3, was probably no other than the Ramoth-Mizpeh Jos 13:26 of Gad, the Mizpeh Jdg 11:29 from where Jephthah went over to fight the Ammonites. With Hanan, king of Ammon, David sought to remain at peace, on account of some kindness, interested as it probably was, which his father Nahash had shown him, when persecuted by Saul Sa2 10:2.
It was only after repeated attempts to bring an overwhelming force of the Syriains against David, that Rabbah was besieged and taken, and that awful punishment inflicted. The severity of the punishment inflicted on Moab and Ammon, in that two-thirds of the fighting men of Moab were put to death Sa2 8:2, and fighting men of "the cities of Ammon" Sa2 12:31 were destroyed by a ghastly death, so different from David's treatment of the Philistines or the various Syrians, implies some extreme hostility on their part, from which there was no safety except in their destruction. Moab and Ammon were still united against Jehoshaphat 2 Chr. 20, and with Nebuchadnezzar against Jehoiakim Kg2 24:2, whom they had before sought to stir up against the king of Babylon Jer 27:3. Both profited for a time by the distresses of Israel, "magnifying" themselves "against her border" Zep 2:8, and taking possession of her cities after the 2 12 tribes has been carried away by Tiglath-pileser. Both united in insulting Judah, and (as it appears from Ezekiel Eze 25:2-8), out of jealousy against its religious distinction.
When some of the scattered Jews were reunited under Gedaliah, after the destruction of Jerusalem by Nebuchadnezzar, it was a king of Ammon, Baalis, who instigated Johanan to murder him Jer 40:11-14; Jer 41:10. When Jerusalem was to be rebuilt after the return from the captivity, Ammonites and Moabites Neh 2:10, Neh 2:19; Neh 4:1-3, "Sanballat the Horonite" (that is, out of Horonaim, which Moab had taken to itself Isa 15:5; Jer 48:3, Jer 48:5, Jer 48:34.) "and Tobiah the servant, the Ammonite," were chief in the opposition to it. They helped on the persecution by Antiochus (1 Macc. 5:6). Their anti-religious character, which showed itself in the hatred of Israel and the hire of Balaam, was the ground of the exclusion of both from admission "into the congregation of the Lord foRev_er" Deu 23:3. The seduction of Solomon by his Ammonite and Moabite wives illustrates the infectiousness of their idolatry. While he made private chapels "for all his strange wives, to burn incense and sacrifice to their gods" Kg1 11:8, the most stately idolatry was that of Chemosh and Molech, the abomination of Moab and Ammon . For Ashtoreth alone, besides these, did Solomon build high places in sight of the temple of God, on a lower part of the Mount of Olives Kg2 23:13.
They have ripped up the women with child in Gilead - Since Elisha prophesied that Hazael would be guilty of this same atrocity, and since Gilead was the scene of his chief atrocities , probably Syria and Ammon were, as of old, united against Israel in a war of extermination. It was a conspiracy to displace God's people from the land which He had given them, and themselves to replace them. The plan was effective; it was, Amos says, executed. They expelled and "inherited Gad" Jer 49:1. Gilead was desolated for the sins for which Hosea rebuked it; "blood had blood." It had been "tracked with blood" (see the note at Hos 6:8); now life was sought out for destruction, even in the mother's womb. But, in the end, Israel, whose extermination Ammon devised and in part effected, survived. Ammon perished and left no memorial.
That they might enlarge their border - It was a horror, then, exercised, not incidentally here and there, or upon a few, or in sudden stress of passion, but upon system and in cold blood. We have seen lately, in the massacres near Lebanon, where male children were murdered on system, how methodically such savageness goes to work. A massacre, here and there, would not have "enlarged their border." They must haw carried on these horrors then, throughout all the lands which they wished to possess, making place for themselves by annihilating Israel, that there might be none to rise up and thrust them from their conquests, and claim their old inheritance. Such was the fruit of habitually indulged covetousness. Yet who beforehand would have thought it possible?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: the children: Deu 2:19; Jer 49:1-6; Eze 25:2-7; Zep 2:8
and for: Deu 23:3, Deu 23:4; Jdg 10:7-9, Jdg 11:15-28; Sa1 11:1, Sa1 11:2; Sa2 10:1-8; Kg2 24:2; Ch2 20:1, Ch2 20:10; Neh 2:19, Neh 4:7-23; Psa 83:7
because: Hos 13:16
ripped up the women with child: or, divided the mountains, enlarge. Isa 5:8; Jer 49:1; Eze 35:10; Hab 2:5, Hab 2:6
Carl Friedrich Keil and Franz Delitzsch
1:13
Ammon. - Amos 1:13. "Thus saith Jehovah: For three transgressions of the sons of Ammon, and for four, I shall not reverse it, because they have ripped up the pregnant women of Gilead, to widen their border, Amos 1:14. I kindle fire in the wall of Rabbah, and it will devour its palaces, with the war-cry on the day of slaughter, in the storm on the day of the tempest. Amos 1:15. And their king shall go into captivity, he and his princes all at once, saith Jehovah." The occasion on which the Ammonites were guilty of such cruelty towards the Israelites as is here condemned, is not recorded in the historical books of the Old Testament; possibly during the wars of Hazael with Israel, when they availed themselves of the opportunity to widen their territory by conquering back the land which had been wrested from them by Sihon king of the Amorites, and was then taken possession of by the Israelites, when he was overcome by them, - a thing which they had attempted once before in the time of Jephthah the judge (Judg 11:12.). We may see from Jer 49:1. that they had taken possession of the territory of the tribe of Gad, which lay nearest to them, though probably not till after the carrying away of the tribes beyond Jordan by the Assyrians (4Kings 15:29). The ripping up of the women with child (see at 4Kings 8:12) is singled out as the climax of the cruelties which the Ammonites inflicted upon the Israelites during the war. As a punishment for this, their capital was to be burned, and the king, with the princes, to wander into exile, and consequently their kingdom was to be destroyed. Rabbâh, i.e., the great one, is the abbreviated name of the capital; Rabbah of the children of Ammon, which has been preserved in the ruins of Aurân (see at Deut 3:11). The threat is sharpened by the clause בּתרוּעה וגו, at the war-cry on the field of battle, i.e., an actual fact, when the enemy shall take the city by storm. בּסער וגו is a figurative expression applied to the storming of a city carried by assault, like בּסוּפה in Num 21:14. The reading מלכּם, "their (the Ammonites') king," is confirmed by the lxx and the Chaldee, and required by ושׂריו (cf. Amos 2:3), whereas Μαλχόμ, Melchom, which is found in Aq., Symm., Jerome, and the Syriac, rests upon a false interpretation.
Geneva 1599
1:13 Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they (m) have ripped up the women with child of Gilead, that they might enlarge their border:
(m) He notes the great cruelty of the Ammonites, that did not spare the women, but most tyrannously tormented them, and yet the Ammonites came from Lot, who was of the household of Abraham.
John Gill
1:13 Thus saith the Lord, for three transgressions of the children of Ammon,.... These are the descendants of Benammi, a son of Lots, by one of his daughters, Gen 19:38; are distinguished from the Ammonites, 2Chron 20:1; were near neighbours of the Jews, but great enemies to them, though akin:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among these transgressions, for which God would punish these people, are to be reckoned, not only their ill treatment of the Gileadites after mentioned, but other sins, which are all included in this number, and particularly their idolatry; for idolaters they were, though the children of Lot; and originally might have had better instruction, from which they departed. Mo or Milcom, which signifies a king, was the abomination or idol of the Ammonites, 3Kings 11:5. The image of this idol, according to the Jews, had seven chapels, and he was within them; and his face was the face of a calf or ox; and his hands were stretched out as a man stretches out his hands to receive anything of his friend; and they set it on fire within, for it was hollow; and everyone according to his offering went into these chapels; he that offered a fowl went into the first chapel; he that offered a sheep, into the second chapel; if a lamb, into the third; a calf, into the fourth; a bullock, into the fifth; an ox, into the sixth; but he that offered his son, they brought him into the seventh; and they put, the child before Mo, and kindled a fire in the inside of him, until his hands were like fire; and then they took the child, and put him within its arms; and beat upon tabrets or drums, that the cry of the child might not be heard by the father (f). Benjamin of Tudela (g) reports, that in his time, at Gibal, the border of the children of Ammon, a day's journey from Tripoli, was found the remains of a temple of the children of Ammon; and an idol of theirs sitting upon a throne; and it was made of stone, and covered with gold; and there were two women sitting, one on its right hand, and the other on its left; and before it an altar, on which they used to sacrifice and burn incense to it, as in the times of the children of Ammon. Chemosh also was worshipped by the Ammonites, Judg 11:24; which was also the god of the Moabites; of which See Gill on Jer 48:7;
because they have ripped up the women with child of Gilead, that they might enlarge their border; this Hazael king of Syria did, according to Elisha's prophecy; and very likely the children of Ammon might join with him, inasmuch as they bordered on the countries which he smote, 4Kings 8:12. This was an instance of shocking cruelty and inhumanity, to destroy at once the innocent and the impotent, though frequently done by enemies, 4Kings 15:16. The reason of it was not only that they might possess their land, but keep it when they had got it; there being no heir to claim it, or molest them in the possession of it; see Jer 49:1; though some read the words, "because they divided, or cleaved the mountain of Gilead" (h); so Aben Ezra and Kimchi, though they mention the other sense: this they did to get into the land of Gilead, as Hannibal cut through the Alps; or rather to remove the borders of it, and lay it even with their own, and so enlarge theirs; which, as Kimchi says, was a very great iniquity, being one of the curses written in the law, Deut 27:17; thus one sin leads on to another. Some by "mountains" understand towers or fortified cities as Kimchi and Ben Melech observe; such as were built on mountains, which sense is approved by Gussetius (i).
(f) Yelammedenu apud Yalkut Simeoni in Jer. vii. 31. fol. 61. 4. (g) Itinerarium, p. 33. (h) "eo quod sciderint montes", Pagninus; so some in Drusius. (i) Ebr. Comment. p. 216.
John Wesley
1:13 Enlarge their border - By destroying all that dwelt in it, and hereafter might claim a title to it.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Ammon--The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Kings 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
ripped up . . . women with-child--as Hazael of Syria also did (4Kings 8:12; compare Hos 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jer 49:1).
1:141:14: Բորբոքեցից հո՛ւր ՚ի վերայ պարսպացն Հռաբայ, եւ կերիցէ՛ զհիմունս նորա աղաղակաւ յաւուր պատերազմի. եւ շարժեսցի յաւուր վախճանի իւրոյ։
14 Ռաբի պարիսպների վրայ կրակ պիտի բորբոքեմ,եւ այն պիտի լափի նրա հիմքերը պատերազմի օրուայ աղաղակի ձայնով: Եւ նա պիտի սասանուի իր վախճանի օրը:
14 Ռաբբայի պարսպին վրայ կրակ պիտի բռնկեցնեմ, Որը անոր պալատները պիտի ուտէ։Ասիկա պատերազմի օրը՝ աղաղակով, Փոթորիկի օրը խռովութեամբ պիտի ըլլայ։
Բորբոքեցից հուր ի վերայ պարսպացն Ռաբայ, եւ կերիցէ [16]զհիմունս նորա աղաղակաւ յաւուր պատերազմի, [17]եւ շարժեսցի յաւուր վախճանի իւրոյ:

1:14: Բորբոքեցից հո՛ւր ՚ի վերայ պարսպացն Հռաբայ, եւ կերիցէ՛ զհիմունս նորա աղաղակաւ յաւուր պատերազմի. եւ շարժեսցի յաւուր վախճանի իւրոյ։
14 Ռաբի պարիսպների վրայ կրակ պիտի բորբոքեմ,եւ այն պիտի լափի նրա հիմքերը պատերազմի օրուայ աղաղակի ձայնով: Եւ նա պիտի սասանուի իր վախճանի օրը:
14 Ռաբբայի պարսպին վրայ կրակ պիտի բռնկեցնեմ, Որը անոր պալատները պիտի ուտէ։Ասիկա պատերազմի օրը՝ աղաղակով, Փոթորիկի օրը խռովութեամբ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И запалю огонь в стенах Раввы, и пожрет чертоги ее, среди крика в день брани, с вихрем в день бури.
1:14 καὶ και and; even ἀνάψω αναπτω kindle πῦρ πυρ fire ἐπὶ επι in; on τὰ ο the τείχη τειχος wall Ραββα ραββα and; even καταφάγεται κατεσθιω consume; eat up θεμέλια θεμελιος foundation αὐτῆς αυτος he; him μετὰ μετα with; amid κραυγῆς κραυγη cry; outcry ἐν εν in ἡμέρᾳ ημερα day πολέμου πολεμος battle καὶ και and; even σεισθήσεται σειω shake ἐν εν in ἡμέρᾳ ημερα day συντελείας συντελεια consummation αὐτῆς αυτος he; him
1:14 וְ wᵊ וְ and הִצַּ֤תִּי hiṣṣˈattî יצת kindle אֵשׁ֙ ʔˌēš אֵשׁ fire בְּ bᵊ בְּ in חֹומַ֣ת ḥômˈaṯ חֹומָה wall רַבָּ֔ה rabbˈā רַבָּה Rabbah וְ wᵊ וְ and אָכְלָ֖ה ʔāḵᵊlˌā אכל eat אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower בִּ bi בְּ in תְרוּעָה֙ ṯᵊrûʕˌā תְּרוּעָה shouting בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in סַ֖עַר sˌaʕar סַעַר storm בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day סוּפָֽה׃ sûfˈā סוּפָה storm
1:14. et succendam ignem in muro Rabbae et devorabit aedes eius in ululatu in die belli et in turbine in die commotionisAnd I will kindle a fire in the wall of Rabba: and it shall devour the houses thereof with shouting in the day of battle, and with a whirlwind in the day of trouble.
14. But I will kindle a fire in the wall of Rabbath and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
1:14. And I will ignite a fire on the wall of Rabbah. And it will devour its buildings, with wailing on the day of war, and with a whirlwind on the day of commotion.
1:14. But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:

1:14 И запалю огонь в стенах Раввы, и пожрет чертоги ее, среди крика в день брани, с вихрем в день бури.
1:14
καὶ και and; even
ἀνάψω αναπτω kindle
πῦρ πυρ fire
ἐπὶ επι in; on
τὰ ο the
τείχη τειχος wall
Ραββα ραββα and; even
καταφάγεται κατεσθιω consume; eat up
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
μετὰ μετα with; amid
κραυγῆς κραυγη cry; outcry
ἐν εν in
ἡμέρᾳ ημερα day
πολέμου πολεμος battle
καὶ και and; even
σεισθήσεται σειω shake
ἐν εν in
ἡμέρᾳ ημερα day
συντελείας συντελεια consummation
αὐτῆς αυτος he; him
1:14
וְ wᵊ וְ and
הִצַּ֤תִּי hiṣṣˈattî יצת kindle
אֵשׁ֙ ʔˌēš אֵשׁ fire
בְּ bᵊ בְּ in
חֹומַ֣ת ḥômˈaṯ חֹומָה wall
רַבָּ֔ה rabbˈā רַבָּה Rabbah
וְ wᵊ וְ and
אָכְלָ֖ה ʔāḵᵊlˌā אכל eat
אַרְמְנֹותֶ֑יהָ ʔarmᵊnôṯˈeʸhā אַרְמֹון dwelling tower
בִּ bi בְּ in
תְרוּעָה֙ ṯᵊrûʕˌā תְּרוּעָה shouting
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
מִלְחָמָ֔ה milḥāmˈā מִלְחָמָה war
בְּ bᵊ בְּ in
סַ֖עַר sˌaʕar סַעַר storm
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
סוּפָֽה׃ sûfˈā סוּפָה storm
1:14. et succendam ignem in muro Rabbae et devorabit aedes eius in ululatu in die belli et in turbine in die commotionis
And I will kindle a fire in the wall of Rabba: and it shall devour the houses thereof with shouting in the day of battle, and with a whirlwind in the day of trouble.
1:14. And I will ignite a fire on the wall of Rabbah. And it will devour its buildings, with wailing on the day of war, and with a whirlwind on the day of commotion.
1:14. But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Равва (слав. Раввафа) или точнее Рабба сынов Аммоновых - единственный упоминаемый в Библии город Аммонитян. Местоположение его предполагают в 25: мил. к с. -з. от Мертвого моря, где ныне находится д. Амман.
Adam Clarke: Commentary on the Bible - 1831
1:14: With shouting in the day of battle - They shall be totally subdued. This was done by Nebuchadnezzar. See Jer 27:3, Jer 27:6.
Albert Barnes: Notes on the Bible - 1834
1:14: I will kindle afire in the wall of Rabbah - Rabbah, literally, "the great," called by Moses "Rabbah of the children of Ammon" Deu 3:11, and by later Greeks, "Rabathammana" , was a strong city with a yet stronger citadel. Ruins still exist, some of which probably date back to these times. The lower city "lay in a valley bordered on both sides by barren hills of flint," at 12 an hour from its entrance. It lay on a stream, still called by its name Moyet or Nahr Amman, "waters" or "river of Ammon," which ultimately falls into the Zurka (the Jabbok) . "On the top of the highest of the northern hills," where at the divergence of two valleys it abuts upon the ruins of the town, "stands the castle of Ammon, a very extensive rectangular building," following the shape of the hill and wholly occupying its crest. "Its walls are thick, and denote a remote antiquity; large blocks of stone are piled up without cement, and still hold together as well as if they had been recently placed; the greater part of the wall is entire. Within the castle are several deep cisterns."
There are remains of foundations of a wall of the lower city at its eastern extremity . This lower city, as lying on a river in a waterless district, was called the "city of waters" Sa2 12:27, which Joab had taken when he sent to David to come and besiege the Upper City. In later times, that Upper City was resolutely defended against Antiochus the Great, and taken, not by force but by thirst . On a conspicuous place on this castle-hill, stood a large temple, some of its broken columns 3 12 feet in diameter , probably the Grecian successor of the temple of its idol Milchom. Rabbah, the capital of Ammon, cannot have escaped, when Nebuchadnezzar , "in the 5th year of his reign, led an army against Coele-Syria, and, having possessed himself of it, warred against the Ammonites and Moabites, and having made all these nations subject to him, invaded Egypt, to subdue it."
Afterward, it was tossed to and fro in the desolating wars between Syria and Egypt. Ptolemy II called it from his own surname Philadelphia , and so probably had had to restore it. It brought upon itself the attack of Antiochus III and its own capture, by its old habit of marauding against the Arabs in alliance with him. At the time of our Lord, it, with "Samaria, Galilee and Jericho," is said by a pagan to be "inhabited by a mingled race of Egyptians, Arabians and Phoenicians." It had probably already been given over to "the children of the East," the Arabs, as Ezekiel had foretold Eze 25:4. In early Christian times Milchom was still worshiped there under its Greek name of Hercules . Trajan recovered it to the Roman empire , and in the 4th century it, with Bostra , was still accounted a "vast town most secured by strong walls," as a frontier fortress "to repel the incursions of neighboring nations." It was counted to belong to Arabia . An Arabic writer says that it perished before the times of Muhammed, and covered a large tract with its ruins . It became a station of pilgrims to Mecca, and then, until now, as Ezekiel foretold , a stable for camels and a couching place.
I will kindle a fire in the wall - It may be that the prophet means to speak of some conflagration from within, in that he says not, as elsewhere, "I will send afire upon," but, "I will kindle a fire in" Amo 1:4, Amo 1:7, Amo 1:10, Amo 1:12; Amo 2:2, Amo 2:5. But "the shouting" is the battle-cry (Job 39:25; Jer 20:16; Zep 1:16, etc.) of the victorious enemy, the cheer of exultation, anticipating its capture. That onslaught was to be resistless, sweeping, like a whirlwind, all before it. The fortress and walls of Rabbah were to yield before the onset of the enemy, as the tents of their caravans were whirled flat on the ground before the eddying of the whirlwinds from the desert, burying all beneath them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Rabbah: Deu 3:11; Sa2 12:26; Jer 49:2; Eze 25:5
with shouting: Amo 2:2; Job 39:25; Isa 9:5
with a: Psa 83:15; Isa 30:30; Dan 11:40; Zac 7:14
John Gill
1:14 But I will kindle a fire in the wall of Rabbah,.... Which was the metropolis of the children of Ammon, and their royal city, 2Kings 12:26. This is to be understood of an enemy that should destroy it, perhaps Nebuchadnezzar; or of war being kindled and raised in their country; this place being put for the whole; See Gill on Jer 49:2;
and it shall devour the palaces thereof; the palaces of the king, and his nobles:
with shouting in the day of battle; with the noise of soldiers when they make their onset, or have gained the victory; see Jer 49:2;
with a tempest in the day of the whirlwind; denoting that this judgment should come suddenly, and at an unawares, with great force, irresistibly; and a tempest added to fire, if literally taken, must spread the desolation more abundantly, and make it more terrible.
John Wesley
1:14 With a tempest - With irresistible force, and surprising swiftness.
Robert Jamieson, A. R. Fausset and David Brown
1:14 Rabbah--the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest--that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind--parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
1:151:15: Եւ գնասցեն ՚ի գերութիւն թագաւորք նոցա. քուրմք նոցա՝ եւ իշխանք նոցա ՚ի միասին, ասէ Տէր Տէր։
15 Նրանց թագաւորները գերի պիտի տարուեննրանց քրմերով ու իշխաններով հանդերձ», - ասում է Տէր Աստուածը:
15 Եւ անոնց թագաւորը* գերութեան պիտի երթայ, Ինք ու իր իշխանները մէկտեղ»։
Եւ գնասցեն ի գերութիւն թագաւորք նոցա, քուրմք նոցա եւ իշխանք նոցա`` ի միասին, ասէ Տէր:

1:15: Եւ գնասցեն ՚ի գերութիւն թագաւորք նոցա. քուրմք նոցա՝ եւ իշխանք նոցա ՚ի միասին, ասէ Տէր Տէր։
15 Նրանց թագաւորները գերի պիտի տարուեննրանց քրմերով ու իշխաններով հանդերձ», - ասում է Տէր Աստուածը:
15 Եւ անոնց թագաւորը* գերութեան պիտի երթայ, Ինք ու իր իշխանները մէկտեղ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И пойдет царь их в плен, он и князья его вместе с ним, говорит Господь.
1:15 καὶ και and; even πορεύσονται πορευομαι travel; go οἱ ο the βασιλεῖς βασιλευς monarch; king αὐτῆς αυτος he; him ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity οἱ ο the ἱερεῖς ιερευς priest αὐτῶν αυτος he; him καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler αὐτῶν αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master
1:15 וְ wᵊ וְ and הָלַ֥ךְ hālˌaḵ הלך walk מַלְכָּ֖ם malkˌām מֶלֶךְ king בַּ ba בְּ in † הַ the גֹּולָ֑ה ggôlˈā גֹּולָה exile ה֧וּא hˈû הוּא he וְ wᵊ וְ and שָׂרָ֛יו śārˈāʸw שַׂר chief יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together אָמַ֥ר ʔāmˌar אמר say יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
1:15. et ibit Melchom in captivitatem ipse et principes eius simul dicit DominusAnd Melchom shall go into captivity, both he, and his princes together, saith the Lord.
15. and their king shall go into captivity, he and his princes together, saith the LORD.
1:15. And Melchom will go into captivity, he and his leaders together, says the Lord.
1:15. And their king shall go into captivity, he and his princes together, saith the LORD.
And their king shall go into captivity, he and his princes together, saith the LORD:

1:15 И пойдет царь их в плен, он и князья его вместе с ним, говорит Господь.
1:15
καὶ και and; even
πορεύσονται πορευομαι travel; go
οἱ ο the
βασιλεῖς βασιλευς monarch; king
αὐτῆς αυτος he; him
ἐν εν in
αἰχμαλωσίᾳ αιχμαλωσια captivity
οἱ ο the
ἱερεῖς ιερευς priest
αὐτῶν αυτος he; him
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:15
וְ wᵊ וְ and
הָלַ֥ךְ hālˌaḵ הלך walk
מַלְכָּ֖ם malkˌām מֶלֶךְ king
בַּ ba בְּ in
הַ the
גֹּולָ֑ה ggôlˈā גֹּולָה exile
ה֧וּא hˈû הוּא he
וְ wᵊ וְ and
שָׂרָ֛יו śārˈāʸw שַׂר chief
יַחְדָּ֖ו yaḥdˌāw יַחְדָּו together
אָמַ֥ר ʔāmˌar אמר say
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
1:15. et ibit Melchom in captivitatem ipse et principes eius simul dicit Dominus
And Melchom shall go into captivity, both he, and his princes together, saith the Lord.
1:15. And Melchom will go into captivity, he and his leaders together, says the Lord.
1:15. And their king shall go into captivity, he and his princes together, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. И пойдет царь их (malkam) в плен, он и князья его вместе с ним: евр. makam, согласно с Иер XLIX:3, некоторые комментаторы принимают за собств. имя аммонитского божества. Но стоящее рядом и князья, а также упоминание во всех предшествующих речах скиптродержавцев показывает, что и в ст. 15: пророк употребляет malkam в смысле нарицат. царь их. У LXX пред словами и князья добавлено еще oi iereiV autwn, слав. "жерцы их".
Adam Clarke: Commentary on the Bible - 1831
1:15: Their king shall go into captivity - Probably מלכם malcham should be Milcom, who was a chief god of the Ammonites; and the following words, he and his princes, may refer to the body of his priesthood. See Kg1 11:33 (note). All these countries were subdued by Nebuchadnezzar.
Albert Barnes: Notes on the Bible - 1834
1:15: And their king - The king was commonly, in those nations, the center of their energy. When "he and his princes" were "gone into captivity," there was no one to make head against the conqueror, and renew Rev_olts. Hence, as a first step in the subdual, the reigning head and those who shared his counsels were removed. Ammon then, savage as it was in act, was no ill-organized horde. On the contrary, barren and waste as all that country now is, it must once have been highly cultivated by a settled and laborious people. The abundance of its ruins attests the industry and habits of the population. "The whole of the country," says Burckhardt , "must have been extremely well cultivated, to have afforded subsistence to the inhabitants of so many towns." "The low hills are, for the most part, crowned with ruins." Of the "thirty ruined or deserted places, which including Amman," have been even lately "counted east of Assalt" (the village which probably represents Ramoth-Gilead, "about 16 miles west of Philadelphia that is, Amman) several are in Ammonitis. Little as the country has been explored, ruins of large and important towns have been found south-southeast. and south of Amman .
Two hours southeast of Amman, Buckingham relates , "an elevation opened a new view before us, in the same direction. On a little lower level, was a still more extensive track of cultivated plain than that even which we had already passed - Throughout its whole extent were seen ruined towns in every direction, both before, behind, and on each side of us; generally seated on small eminences; all at a short distance from each other; and all, as far as we had yet seen, bearing evident marks of former opulency and consideration. There was not a tree in sight as far as the eye could reach; but my guide, who had been over every part of it, assured me that the whole of the plain was covered with the finest soil, and capable of being made the most productive grain-land in the world - For a space of more than thirty miles there did not appear to me a single interruption of hill, rock or wood, to impede immediate tillage.
The great plain of Esdraelon, so justly celebrated for its extent and fertility, is inferior in both to this plain of Belkah. Like Esdraelon, it appears to have been once the seat of an active and numerous population; but in the former the monuments of the dead only remain, while here the habitations of the living are equally mingled with the tombs of the departed, all thickly strewn over every part of the soil from which they drew their sustenance." Nor does the crown, of a "talent of gold weight, with precious stones" Sa2 12:30, belong to an uncivilized people. Such hordes too depend on the will and guidance of their single Skeikh or head. This was a hereditary kingdom Sa2 10:1. The kings of Ammon had their constitutional advisers. These were they who gave the evil and destructive counsel to insult the ambassadors of David. Evil kings have evermore evil counselors. It is ever the curse of such kings to have their own evil, reflected, anticipated, fomented, enacted by bad advisers around them. "Hand in hand the wicked shall not be unpunished" Pro 11:21. They link together, but to drag one another into a common destruction. Together they had counseled against God; "king and princes together," they should go into captivity.
There is also doubtless, in the word Malcham, a subordinate allusion to the god whom they worshiped under the title Molech or Malchom. Certainly Jeremiah "seems" so to have understood it. For, having said of Moab, "Chemosh shall go into captivity, his priests and his princes together" Jer 48:7, he says as to Ammon, in the self-same formula and almost in the words of Amos ; "Malcham shall go into captivity, his priests and his princes together." Zephaniah Zep 1:5 also speaks of the idol under the same name Malcham, "their king." Yet since Ammon had kings before this time, and just before their subdual by Nebuchadnezzar, and king Baalis Jer 40:14 was a murderer, it is hardly likely that Jeremiah too should not have included him in the sentence of his people, of whose sins he was a mainspring. Probably, then, Amos and Jeremiah foretell, in a comprehensive way, the powerlessness of all their stays, human and idolatrous. All in which they trusted should not only fail them, but should be carried captive from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: Jer 49:3
John Gill
1:15 And their king shall go into captivity,.... Not only the common people that are left of the sword shall be carried captive, but their king also. This was, Baalis their last king, who was accessary to the murder of Gedaliah, Jer 40:14; whom the king of Babylon had set over the remnant of the Jews left in Judea; which might provoke him to send Nebuzaradan his general against him, who put his country to fire and sword, destroyed his chief city Rabbah, and carried him and his nobles into captivity. Some understand this of Milchom, or Mo, the god of the children of Ammon, who should be so far from saving them, that he himself should be taken and carried off; it being usual with the conquerors to carry away with them the gods of the nations they conquered; see Jer 48:7. So Ptolemy Euergetes king of Egypt, having conquered Callinicus king of Syria, carried captive into Egypt the gods he then took, Dan 11:8; and it was usual with the Romans to carry the gods of the nations captive which they conquered, and to carry them in their triumphs as such; so Marcellus was blamed for rendering the city of Rome envied and hated by other nations, because not men only, but the gods also, were carried in pomp as captives: and of Paulus Aemylius it is said, that the first day of his triumph was scarce sufficient for the passing along of the captive statues, pictures, and colosses, which were drawn on two hundred and fifty chariots (k):
he and his princes together, saith the Lord: which is repeated, and especially the last words added, for the confirmation of it. The Septuagint, Syriac, and Arabic versions, read, "their priests and their princes", as in Jer 49:3. This was fulfilled five years after the destruction of Jerusalem, as Josephus (l) relates.
(k) Vid. Plutarch. in Vita Marcelli & Aemylii. (l) Antiqu. l. 10. c. 9. sect. 7. Vid. Judith i. 12.
Robert Jamieson, A. R. Fausset and David Brown
1:15 their king . . . princes--or else, "their Molech (the idol of Ammon) and his priests" [GROTIUS and Septuagint]. Is 43:28 so uses "princes" for "priests." So Amos 5:26, "your Molech"; and Jer 49:3, Margin. English Version, however, is perhaps preferable both here and in Jer 49:3; see on Jer 49:3.