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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. Видение Господа, стоящего над жертвенником. 2-10. Возвещение погибели Израилю. 11-15. Пророчество о восстановлении скинии Давидовой падшей.Matthew Henry: Concise Commentary on the Whole Bible - 1706In this chapter we have, I. Judgment threatened, which the sinners shall not escape (ver. 1-4), which an almighty power shall inflict (ver. 5, 6), which the people of Israel have deserved as a sinful people (ver. 7, 8); and yet it shall not be the utter ruin of their nation (ver. 8), for a remnant of good people shall escape, ver. 9. But the wicked ones shall perish, ver. 10. II. Mercy promised, which was to be bestowed in the latter days (ver. 11-15), as appears by the application of it to the days of the Messiah, Acts xv. 16. And with those comfortable promises, after all the foregoing rebukes and threatenings, the book concludes.Adam Clarke: Commentary on the Bible - 1831The first part of this chapter contains another vision, in which God is represented as declaring the final ruin of the kingdom of Israel, and the general dispersion of the people, Amo 9:1-10. The prophet then passes to the great blessedness of the people of God under the Gospel dispensation, Amo 9:11-15. See Act 15:15, Act 15:16.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Amo 9:1, The certainty of the desolation; Amo 9:11, The restoring of the tabernacle of David.Carl Friedrich Keil and Franz DelitzschDestruction of the Sinful Kingdom, and Establishment of the New Kingdom of God - Amos 9:1-15 The prophet sees the Lord standing by the altar, and giving command to overthrow the temple, that the whole nation may be buried beneath the ruins (Amos 9:1). Should any one escape, the Lord will pursue him everywhere, and overtake and destroy him (Amos 9:2-4); for He is the Almighty God, and the Judge of the world (Amos 9:5 and Amos 9:6); and Israel has become like the heathen, so that it deserves no sparing. Nevertheless it shall not be utterly destroyed, but simply sifted, and the sinful mass be slain (Amos 9:7-10). Then will the fallen tabernacle of David be raised up again, and the kingdom of God be glorified by the reception of all nations (Amos 9:12), and richly blessed with the fulness of the gifts of divine grace (Amos 9:13, Amos 9:14), and never destroyed again (Amos 9:15). As the chapter gives the final development of the judgment threatened in the preceding one, so is it also closely attached in form to ch. 7 and Amos 8:1-14, commencing with a vision just as they do. But whilst the preceding visions simply indicate the judgment which is to fall upon the sinful nation, and are introduced with the words, "The Lord showed me" (Amos 7:1, Amos 7:4, Amos 7:7; Amos 8:1), this closing vision shows the Lord engaged in the execution of the judgment, and commences accordingly with the words, "I saw the Lord standing," etc. John GillINTRODUCTION TO AMOS 9This chapter contains the fifth and last vision the prophet saw; which represents the certain desolation of the land, city, and temple, and the slaughter of all sorts of persons, high and low, none should escape it, Amos 9:1; be they where they would, they should be found out, whether in hell or heaven, on the tops of the highest mountains, or in the bottom of the sea, or in a foreign land, since the eyes of the Lord were upon them for evil, Amos 9:2; nor could they hope to escape, when they considered his greatness and his power, and what he could do, and had done; and how they had behaved towards him, even though they were the people he had brought out of Egypt, Amos 9:5; but though the sinful kingdom should be destroyed, yet not utterly, a remnant should be saved, Amos 9:8; and the chapter is concluded with gracious promises of raising up the tabernacle of David fallen down, and of the return of the people of Israel to their own land; and of their settlement and continuance in it, never more to depart from it, Amos 9:11. |
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9:19:1: Տեսի՛ զՏէր զի կայր ՚ի վերայ սեղանոյ՝ եւ ասէ. Բախեա՛ զսեղանդ՝ եւ շարժեսցին դրանդիք, եւ կտրեա՛ արկ ՚ի գլուխս ամենեցուն. եւ զմնացորդս նոցա սրո՛վ կոտորեցից. եւ մի՛ ապրեսցէ ՚ի նոցանէն փախուցեալն. եւ մի՛ զերծցի ՚ի նոցանէ զերծեալն[10544]։ [10544] Ոսկան. Բախեա՛... եւ կտրեա՛ յարկ ՚ի գլուխս։ Տեսի զՏէր զի կայր ի վերայ սեղանոյ, եւ ասէ. Բախեա [116]զսեղանդ, եւ շարժեսցին դրանդիք, եւ կտրեա արկ ի գլուխս ամենեցուն. եւ զմնացորդս նոցա սրով կոտորեցից, եւ մի՛ ապրեսցէ ի նոցանէն փախուցեալն, եւ մի՛ զերծցի ի նոցանէ զերծեալն:1 Տեսայ Տիրոջը. նա զոհասեղանի վրայ էր եւ ասաց.«Հարուածի՛ր այդ զոհասեղանին,եւ թող շարժուեն դրանդիները.կտրիր գցի՛ր դրանք բոլորի գլուխներին,իսկ մնացածներին ես սրով պիտի կոտորեմ.նրանցից փախածը չի փրկուի,եւ չի ազատուի նրանցից ազատուածը: 9 Տէրը տեսայ, որ սեղանին քով կայներ էր ու ըսաւ«Խոյակին զա՛րկ, որպէս զի սեմերը դողան։Զանոնք կտոր կտոր ըրէ՛ անոնց ամենուն գլխուն վրայ։Անոնց մնացորդը սուրով պիտի մեռցնեմ։Անոնցմէ մէկը պիտի չկարենայ փախչիլ, Եւ ոեւէ մէկը պիտի չկարենայ ազատիլ։ 9:1: Տեսի՛ զՏէր զի կայր ՚ի վերայ սեղանոյ՝ եւ ասէ. Բախեա՛ զսեղանդ՝ եւ շարժեսցին դրանդիք, եւ կտրեա՛ արկ ՚ի գլուխս ամենեցուն. եւ զմնացորդս նոցա սրո՛վ կոտորեցից. եւ մի՛ ապրեսցէ ՚ի նոցանէն փախուցեալն. եւ մի՛ զերծցի ՚ի նոցանէ զերծեալն[10544]։ [10544] Ոսկան. Բախեա՛... եւ կտրեա՛ յարկ ՚ի գլուխս։ 1 Տեսայ Տիրոջը. նա զոհասեղանի վրայ էր եւ ասաց.«Հարուածի՛ր այդ զոհասեղանին,եւ թող շարժուեն դրանդիները.կտրիր գցի՛ր դրանք բոլորի գլուխներին,իսկ մնացածներին ես սրով պիտի կոտորեմ.նրանցից փախածը չի փրկուի,եւ չի ազատուի նրանցից ազատուածը: 9 Տէրը տեսայ, որ սեղանին քով կայներ էր ու ըսաւ«Խոյակին զա՛րկ, որպէս զի սեմերը դողան։Զանոնք կտոր կտոր ըրէ՛ անոնց ամենուն գլխուն վրայ։Անոնց մնացորդը սուրով պիտի մեռցնեմ։Անոնցմէ մէկը պիտի չկարենայ փախչիլ, Եւ ոեւէ մէկը պիտի չկարենայ ազատիլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:19:1 Видел я Господа стоящим над жертвенником, и Он сказал: ударь в притолоку над воротами, чтобы потряслись косяки, и обрушь их на головы всех их, остальных же из них Я поражу мечом: не убежит у них никто бегущий и не спасется из них никто, желающий спастись. I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered:9:1 εἶδον οραω view; see τὸν ο the κύριον κυριος lord; master ἐφεστῶτα εφιστημι stand over / by; get attention ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even εἶπεν επω say; speak πάταξον πατασσω pat; impact ἐπὶ επι in; on τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement καὶ και and; even σεισθήσεται σειω shake τὰ ο the πρόπυλα προπυλον and; even διάκοψον διακοπτω into; for κεφαλὰς κεφαλη head; top πάντων πας all; every καὶ και and; even τοὺς ο the καταλοίπους καταλοιπος left behind αὐτῶν αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἀποκτενῶ αποκτεινω kill οὐ ου not μὴ μη not διαφύγῃ διαφευγω escape ἐξ εκ from; out of αὐτῶν αυτος he; him φεύγων φευγω flee καὶ και and; even οὐ ου not μὴ μη not διασωθῇ διασωζω thoroughly save; bring safely through ἐξ εκ from; out of αὐτῶν αυτος he; him ἀνασῳζόμενος ανασωζω return safely; recover 9:1 רָאִ֨יתִי rāʔˌîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנָ֜י ʔᵃḏōnˈāy אֲדֹנָי Lord נִצָּ֣ב niṣṣˈāv נצב stand עַֽל־ ʕˈal- עַל upon הַ ha הַ the מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say הַ֨ךְ hˌaḵ נכה strike הַ ha הַ the כַּפְתֹּ֜ור kkaftˈôr כַּפְתֹּור bulb וְ wᵊ וְ and יִרְעֲשׁ֣וּ yirʕᵃšˈû רעשׁ quake הַ ha הַ the סִּפִּ֗ים ssippˈîm סַף threshold וּ û וְ and בְצַ֨עַם֙ vᵊṣˈaʕam בצע cut off בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head כֻּלָּ֔ם kullˈām כֹּל whole וְ wᵊ וְ and אַחֲרִיתָ֖ם ʔaḥᵃrîṯˌām אַחֲרִית end בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger אֶהֱרֹ֑ג ʔehᵉrˈōḡ הרג kill לֹֽא־ lˈō- לֹא not יָנ֤וּס yānˈûs נוס flee לָהֶם֙ lāhˌem לְ to נָ֔ס nˈās נוס flee וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּלֵ֥ט yimmālˌēṭ מלט escape לָהֶ֖ם lāhˌem לְ to פָּלִֽיט׃ pālˈîṭ פָּלִיט escaped one 9:1. vidi Dominum stantem super altare et dixit percute cardinem et commoveantur superliminaria avaritia enim in capite omnium et novissimum eorum in gladio interficiam non erit fuga eis fugiet et non salvabitur ex eis qui fugeritI saw the Lord standing upon the altar, and he said: Strike the hinges, and let the lintels be shook: for there is covetousness in the head of them all, and I will slay the last of them with the sword: there shall be no flight for them: they shall flee, and he that shall flee of them shall not be delivered. 1. I SAW the Lord standing beside the altar: and he said, Smite the chapiters, that the thresholds may shake: and break them in pieces on the head of all of them; and I will slay the last of them with the sword: there shall not one of them flee away, and there shall not one of them escape. 9:1 Видел я Господа стоящим над жертвенником, и Он сказал: ударь в притолоку над воротами, чтобы потряслись косяки, и обрушь их на головы всех их, остальных же из них Я поражу мечом: не убежит у них никто бегущий и не спасется из них никто, желающий спастись. 9:1 εἶδον οραω view; see τὸν ο the κύριον κυριος lord; master ἐφεστῶτα εφιστημι stand over / by; get attention ἐπὶ επι in; on τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even εἶπεν επω say; speak πάταξον πατασσω pat; impact ἐπὶ επι in; on τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement καὶ και and; even σεισθήσεται σειω shake τὰ ο the πρόπυλα προπυλον and; even διάκοψον διακοπτω into; for κεφαλὰς κεφαλη head; top πάντων πας all; every καὶ και and; even τοὺς ο the καταλοίπους καταλοιπος left behind αὐτῶν αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἀποκτενῶ αποκτεινω kill οὐ ου not μὴ μη not διαφύγῃ διαφευγω escape ἐξ εκ from; out of αὐτῶν αυτος he; him φεύγων φευγω flee καὶ και and; even οὐ ου not μὴ μη not διασωθῇ διασωζω thoroughly save; bring safely through ἐξ εκ from; out of αὐτῶν αυτος he; him ἀνασῳζόμενος ανασωζω return safely; recover 9:1 רָאִ֨יתִי rāʔˌîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנָ֜י ʔᵃḏōnˈāy אֲדֹנָי Lord נִצָּ֣ב niṣṣˈāv נצב stand עַֽל־ ʕˈal- עַל upon הַ ha הַ the מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say הַ֨ךְ hˌaḵ נכה strike הַ ha הַ the כַּפְתֹּ֜ור kkaftˈôr כַּפְתֹּור bulb וְ wᵊ וְ and יִרְעֲשׁ֣וּ yirʕᵃšˈû רעשׁ quake הַ ha הַ the סִּפִּ֗ים ssippˈîm סַף threshold וּ û וְ and בְצַ֨עַם֙ vᵊṣˈaʕam בצע cut off בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head כֻּלָּ֔ם kullˈām כֹּל whole וְ wᵊ וְ and אַחֲרִיתָ֖ם ʔaḥᵃrîṯˌām אַחֲרִית end בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger אֶהֱרֹ֑ג ʔehᵉrˈōḡ הרג kill לֹֽא־ lˈō- לֹא not יָנ֤וּס yānˈûs נוס flee לָהֶם֙ lāhˌem לְ to נָ֔ס nˈās נוס flee וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִמָּלֵ֥ט yimmālˌēṭ מלט escape לָהֶ֖ם lāhˌem לְ to פָּלִֽיט׃ pālˈîṭ פָּלִיט escaped one 9:1. vidi Dominum stantem super altare et dixit percute cardinem et commoveantur superliminaria avaritia enim in capite omnium et novissimum eorum in gladio interficiam non erit fuga eis fugiet et non salvabitur ex eis qui fugerit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ I saw the Lord standing upon the altar, and he said: Strike the hinges, and let the lintels be shook: for there is covetousness in the head of them all, and I will slay the last of them with the sword: there shall be no flight for them: they shall flee, and he that shall flee of them shall not be delivered. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19141. Пятое и последнее видение пророка Амоса. Пророк видит Господа, стоящего у жертвенника (al hamisbeach, как и 3: Цар XIII:1: лучше перевести "у жертвенника", а не "на жертвеннике"), и слышит повеление обрушить храм на головы собравшегося народа. По мнению многих толкователей (блаж. Иероним, Феодорит, Шегг, Кнабенбауер, Юнгеров), под храмом, о котором говорится в описании видения, должно разуметь храм Иерусалимский, так как 1) слово misbeach (жертвенник) употреблено с членом и указывает на определенный, законный жертвенник, каковым был только жертвенник Иерусалимский; 2) Господь не мог бы явиться в ином храме, в котором совершалось не угодное ему служение. Но лучше согласиться с теми толкователями кн. Амоса, которые IX:1: относят к святилищу Вефильскому, вблизи которого проповедовал пророк. (Кирилл Ал., Новак, Гоонакер, еп. Палладий). Пророк, действительно, говорит об израильтянах; следовательно, он не мог представить их наполнившими храм Иерусалимский. А та черта видения, что Господь является в святилище незаконном, не заключает ничего странного, если припомнить, что Господь является для суда и наказания. Член при слове misbeach понятен вполне и предположении, что речь у пророка о жертвеннике вефильском. - И Он сказал: к кому обратился со словами Господь, не указано; или к Ангелам, сопровождавшим Господа (блаж. Иероним, Кнабенб., Юнгеров) или к самому пророку (св. Кирилл Ал., Шегг). - Ударь в притолоку над воротами (hakapthor), чтобы потряслись косяки (hasippim). Слово kapthor (рус. притолка над воротами) в Исх XXV:31: означает украшение светильника ("ramerku") и в рассматриваемом месте, вероятно, им называются капитель колонны (Новак, Гоонакер). LXX, по-видимому, вместо kapthor читали kapporeth и потому перевели словом ilasthrion, очистилище (слав. "порази очистилище"). Слово sap (в рус. т. косяк) употребляется в других местах Библии в значении порог (Суд XIX:27; 4: Цар ХII:9), и чаша (3: Цар VII:50). LXX перевели его - propulon, преддверие (слав. "и поколеблются преддверия"). Новейшие комментаторы (Новак, Гоонакер) принимают hasippim обыкновенно в значении пороги; все выражение - удар в капитель колонны (в притолоку над воротам), чтобы потряслись пороги - будет равносильно такому: ударь так, чтобы потряслось все здание от верху до основания. Возражением против перевода hasippim словом пороги может служить следующее за рассматриваемым предложением обрушь их (bezaam) на головы, так как нельзя обрушить пороги на головы. Это же предложение показывает и неудовлетворительность принятого в нашем тексте перевода hasippim словом косяки, потому что и косяки нельзя обрушить на голову всех. Трудность выражения, может быть, следует объяснять тем, что архитектурные библейские термины нам недостаточно точно известны. Заслуживает внимания также предложение Гоонакера вместо hasippim читать hasippun, потолок (3: Цар VI:15), изменив при этом и Vejreaschu ("и потрясутся") в ед. ч. veiraasch. - Остальных же из них, т. е. уцелевших при разрушении храма или же - всех до единого. Часть ст. 1-го со слов остальных же считают не продолжением описания видения, а уже началом речи по поводу видения и в разъяснение его (Новак).Matthew Henry: Concise Commentary on the Whole Bible - 17061 I saw the Lord standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered. 2 Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: 3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them: 4 And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good. 5 And the Lord GOD of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt. 6 It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name. 7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir? 8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD. 9 For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. 10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.We have here the justice of God passing sentence upon a provoking people; and observe, I. With what solemnity the sentence is passed. The prophet saw in vision the Lord standing upon the altar (v. 1), the altar of burnt-offerings; for the Lord has a sacrifice, and multitudes must fall as victims to his justice. He is removed from the mercy-seat between the cherubim, and stands upon the altar, the judgment-seat, on which the fire of God used to fall, to devour the sacrifices. He stands upon the altar, to show that the ground of his controversy with this people was their profanation of his holy things; here he stands to avenge the quarrel of his altar, as also to signify that the sin of the house of Israel, like that of the house of Eli, shall not be purged with sacrifice nor offering forever, 1 Sam. iii. 14. He stands on the altar, to prohibit sacrifice. Now the order given is, Smite the lintel of the door of the temple, the chapiter, smite it with such a blow that the posts may shake, and cut them, wound them in the head, all of them; break down the doors of God's house, or of the courts of his house, in token of this, that he is going out from it, and forsaking it, and then all judgments are breaking in upon it. Or it signifies the destruction of those in the first place that should be as the door-posts to the nation for its defence, so that, they being broken down, it becomes as a city without gates and bars. "Smite the king, who is as the lintel of the door, that the princes, who are as the posts, may shake; cut them in the head, cleave them down, all of them, as wood for the fire; and I will slay the last of them, the posterity of them, them and their families, or the least of them, them and all that are employed under them; or, I will slay them all, them and all that remain of them, till it comes to the last man; the slaughter shall be general." There is no living for those on whom God has said, I will slay them, no standing before his sword. II. What effectual care is taken that none shall escape the execution of this sentence. This is enlarged upon here, and is intended for warning to all that provoke the Lord to jealousy. Let sinners read it, and tremble; as there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest that think to outface them, so they will overtake the swiftest that think to out-run them, v. 2. Those of them that flee, and take to their heels, shall soon be out of breath, and shall not flee away out of the reach of danger; for, as sometimes the wicked flee when none pursues, so he cannot flee away when God pursues, though he would fain flee out of his hand. Nay, he that escapes of them, that thinks he has gained his point, shall not be delivered. Evil pursues sinners, and will arrest them. This is here enlarged upon by showing that wherever sinners flee for shelter from God's justice, it will overtake them, and the shelter will prove but a refuge of lies. What David says of the ubiquity of God's presence ( Ps. cxxxix. 7-10) is here said of the extent of God's power and justice. (1.) Hell itself, though it has its name in English from its being hilled, or covered over, or hidden, cannot hide them (v. 2): "Though they dig into hell, into the centre of the earth, or the darkest recesses of it, yet thence shall my hand take them, and bring them forth to be made public monuments of divine justice." The grave is a hiding-place to the righteous from the malice of the world (Job iii. 17), but it shall be no hiding-place to the righteous from the justice of God; thence God's hands shall take them, when they shall rise in the great day to everlasting shame and contempt. (2.) Heaven, though it has its name from being heaved, or lifted up, shall not put them out of reach of God's judgments; as hell cannot hide them, so heaven will not. Though they climb up to heaven in their conceit, yet thence will I bring them down. Those whom God brings to heaven by his grace shall never be brought down; but those who climb thither themselves, by their own presumption, and confidence in themselves, will be brought down and filled with shame. (3.) The top of Carmel, one of the highest parts of the dust of the world in that country, shall not protect them: "Though they hide themselves there, where they imagine nobody will look for them, I will search, and take them out thence; neither the thickest bushes, nor the darkest caves, in the top of Carmel, will serve to hide them." (4.) The bottom of the sea shall not serve to conceal them; though they think to hide themselves there, even there the judgments of God shall find them out, and lay hold on them: Thence will I command the serpent, and he shall bite them, the crooked serpent, even the dragon that is in the sea, Isa. xxvii. 1. They shall find their plague and death where they hope to find shelter and protection; diving will stand them in no more stead than climbing. (5.) Remote countries will not befriend them, nor shall less judgments excuse them from greater (v. 4): Thought they go into captivity before their enemies, who carry them to places at a great distance, and mingle them with their own people, among whom they seem to be lost, yet that shall not serve their turn: Thence will I command the sword, and it shall slay them, the sword of the enemy, or one another's sword. When God judges he will overcome. That which binds on all this, makes their escape impossible and their ruin inevitable, is that God will set his eyes upon them for evil, and not for good. His eyes are in every place, are upon all men and upon all the ways of men, upon some for good, to show himself strong on their behalf, but upon others for evil, to take notice of their sins (Job xiii. 27) and take all opportunities of punishing them for their sins. Their case is truly miserable who have the providence of God: and all the dispensations of it, against them, working for their hurt. 3. What a great and mighty God he is that passes this sentence upon them, and will take the executing of it into his own hands. Threatenings are more or less formidable according to the power of him that threatens. We laugh at impotent wrath; but the wrath of God is not so; it is omnipotent wrath. Who knows the power of it? What he had before said he would do (ch. viii. 8) is here repeated, that he would make the land melt and tremble, and all that dwell therein mourn, that the judgment should rise up wholly like a flood, and the country should be drowned, and laid under water, as by the flood of Egypt, v. 5. But is he able to make his words good? Yes, certainly he is; he does but touch the land and it melts, touch the mountains and they smoke; he can do it with the greatest ease, for, (1.) He is the Lord God of hosts, who undertakes to do it, the God who has all the power in his hand, and all creatures at his beck and call, who having made them all, and given them their several capacities, makes what use he pleases of them and all their powers. Very miserable is the case of those who have the Lord of hosts against them, for they have hosts against them, the whole creation at war with them. (2.) He is the Creator and governor of the upper world: It is he that builds his stories in the heavens, the celestial orbs, or spheres, one over another, as so many stories in a high and stately palace. They are his, for he built them at first, when he said, Let there be a firmament, and he made the firmament; and he builds them still, is continually building them, not that they need repair, but by his providence he still upholds them; his power is the pillars of heaven, by which it is borne up. Now he that has the command of those stories is certainly to be feared, for thence, as from a castle, he can fire upon his enemies, or cast upon them great hailstones, as on the Canaanites, or make the stars in their courses, the furniture of those stories, to fight against them, as against Sisera. (3.) He has the management and command of this lower world too, in which we dwell, the terraqueous globe, both earth and sea, so that, which way soever his enemies think to make their escape, he will meet them, or to make opposition, he will match them. Do they think to make a land-fight of it? He has founded his troop in the earth, his troop of guards, which he has at command, and makes use of for the protection of his subjects and the punishment of his enemies. All the creatures on earth make one bundle (as the margin reads it), one bundle of arrows, out of which he takes what he pleases to discharge against the persecutors, Ps. vii. 13. They are all one army, one body, so closely are they connected, and so harmoniously and so much in concert do they act for the accomplishing of their Creator's purposes. Do they think to make a sea-fight of it? He will be too hard for them there, for he has the waters of the sea at command; even its waves, the most tumultuous rebellious waters, do obey him. He calls for the waters of the sea in the course of his common providence, causes vapours to ascend out of it, and pours them out in showers, the small rain and the great rain of his strength, upon the face of the earth; this was mentioned before as a reason why we should seek the Lord (ch. v. 8) and make him our friend, as it is here made a reason why we should fear him and dread having him for our enemy. 4. How justly God passes this sentence upon the people of Israel. He does not destroy them by an act of sovereignty, but by an act of righteousness; for (v. 8), it is a sinful kingdom, and the eyes of the Lord are upon it, discovering it to be so; he sees the great sinfulness of it, and therefore he will destroy it from off the face of the earth. Note, When those kingdoms that in name and profession were holy kingdoms, and kingdoms of priests, as Israel was, become sinful kingdoms, no other can be expected than that they should be cut off and abandoned. Let sinful kingdoms, and sinful families, and sinful persons too, see the eyes of the Lord upon them, observing all their wickedness, and reserving the notice of it for the day of reckoning and recompence. This being a sinful kingdom, see how light God makes of it, v. 7. (1.) Of the relation wherein he stood to it: Are you not as children of Ethiopians unto me, O children of Israel? A sad change! Children of Israel become as children of the Ethiopians! [1.] They were so in themselves; that was their sin. It is a thing to be greatly lamented that the children of Israel often become as children of the Ethiopians; this children of godly parents degenerate, and become the reverse of those that went before them. Those that were well-educated, and trained up in the knowledge and fear of God, and set out well, and promised fair, throw off their profession and become as bad as the worst. How has the gold become dim! [2.] The were so in God's account, and that was their punishment. He valued them no more, though they were children of Israel, than if they had been children of the Ethiopians. We read of one in the title of Ps. vii. that was Cush (an Ethiopian, as some understand it) and yet a Benjamite. Those that by birth and profession are children of Israel, if they degenerate, and become wicked and vile, are to God no more than children of the Ethiopians. This is an intimation of the rejection of the unbelieving Jews in the days of the Messiah; because they embraced not the doctrine of Christ, the kingdom of God was taken from them, they were unchurched, and cast out of covenant, became as children of the Ethiopians, and are so to this day. And it is true of those that are called Christians, but do no live up to their name and profession, that rest in the form of piety, but live under the power of reigning iniquity, that they are to God as children of the Ethiopians; he rejects them, and their services. (2.) See how light he makes of the favours he had conferred upon them; they thought he would not, he could not, cast them off, and put them upon a level with other nations, because he had done that for them which he had not done for other nations, whereby they thought he was bound to them, so as never to leave them. "No," says he, "The favours shown to you are not so distinguishing as you think they are: Have I not brought up Israel out of the land of Egypt?" It is true I have; but I have also brought the Philistines from Caphtor, or Cappadocia, where they were natives, or captives, or both; they are called the remnant of the country of Caphtor (Jer. xlvii. 4), and the Philistim are joined with the Caphtorim, Gen. x. 14. In like manner the Syrians were brought up from Kir when they had been carried away thither, 2 Kings xvi. 9. Note, If God's Israel lose the peculiarity of their holiness, they lose the peculiarity of their privileges; and what was designed as a favour of special grace shall be set in another light, shall have its property altered, and shall become an act of common providence; if professors liken themselves to the world, God will level them with the world. And, if we live not up to the obligation of God's mercies, we forfeit the honour and comfort of them. 5. How graciously God will separate between the precious and the vile in the day of retribution. Though the wicked Israelites shall be as the wicked Ethiopians, and their being called Israelites shall stand them in no stead, yet the pious Israelites shall not be as the wicked ones; no, the Judge of all the earth will do right, more right than to slay the righteous with the wicked, Gen. xviii. 25. His eyes are upon the sinful kingdom, to spy out those in it who preserve their integrity and swim against the stream, who sigh and cry for the abominations of their land, and they shall be marked for preservation, so that the destruction shall not be total: I will not utterly destroy the house of Jacob, not ruin them by wholesale and in the gross, good and bad together, but I will distinguish, as becomes a righteous judge. The house of Israel shall be sifted as corn is sifted; they shall be greatly hurried, and shaken, and tossed, but still in the hands of God, in both his hands, as the sieve in the hands of him that sifts (v. 9): I will sift the house of Israel among all nations. Wherever they are shaken and scattered, God will have his eye upon them, and will take care to separate between the corn and chaff, which was the thing he designed in sifting them. (1.) The righteous ones among them, that are as the solid wheat, shall none of them perish; they shall be delivered either from or through the common calamities of the kingdom; not the least grain shall fall on the earth, so as to be lost and forgotten--not the least stone (so the word is), for the good corn is weighty as a stone in comparison with that which we call light corn. Note, Whatever shakings there may be in the world, God does and will effectually provide that none who are truly his shall be truly miserable. (2.) The wicked ones among them who are hardened in their sins shall all of them perish, v. 10. See what a height of impiety they have come to: They say, The evil shall not overtake nor prevent us. They think they are innocent, and do not deserve punishment, or that the profession they make of relation to God will be their exemption and security from punishment, or that they shall be able to make their part good against the judgments of God, that they shall flee so swiftly from them that they shall not overtake them, or guard so carefully against them that they shall not prevent or surprise them. Note, Hope of impunity is the deceitful refuge of the impenitent. But see what it will come to at last: All the sinners that thus flatter themselves, and affront God, shall die by the sword, the sword of war, which to them shall be the sword of divine vengeance; yea, though they be the sinners of my people, for their profession shall not be their protection. Note, Evil is often nearest those that put it at the greatest distance from them. Adam Clarke: Commentary on the Bible - 18319:1: I saw the Lord standing upon the altar - As this is a continuation of the preceding prophecy, the altar here may be one of those either at Dan or Beer-sheba.Smite the lintel - Either the piece of timber that binds the wall above the door, or the upper part of the door frame, in which the cheeks, or side posts, are inserted, and which corresponds to the threshold, or lower part of the door frame. And cut them in the head - Let all the lintels of all the doors of all those temples be thus cut, as a sign that the whole shall be thrown down and totally demolished. Or this may refer to their heads - chief men, who were principals in these transgressions. Mark their temples, their priests, their prophets, and their princes, for destruction. He that fleeth - shall not flee away - He shall be caught before he can get out of the reach of danger. And he that escapeth (that makes good his flight) shall not be delivered - Captivity, famine, or sword, shall reach him even there. Albert Barnes: Notes on the Bible - 18349:1: I saw the Lord - He saw God in vision; yet God no more, as before, asked him what he saw. God no longer shows him emblems of the destruction, but the destruction itself. Since Amos had just been speaking of the idolatry of Samaria, as the ground of its utter destruction, doubtless this vision of such utter destruction of the place of worship, with and upon the worshipers, relates to those same idolaters and idoltries . True, the condenmation of Israel would become the condemnation of Judah, when Judah's sins, like Israel's, should become complete. But directly, it can hardly relate to any other than those spoken of before and after, Israel. "The altar," then, "over" which Amos sees God "stand," is doubtless the altar on which Jeroboam sacrificed, "the altar" which he set up over-against the altar at Jerusalem, the center of the calf-worship, whose destruction the man of God foretold on the day of its dedication.There where, in counterfeit of the sacrifices which God had appointed, they offered would-be-atoning sacrifices and sinned in them, God appeared, standing, to behold, to judge, to condemn. "And He said, smite the lintel," literally, "the chapter," or "capital," probably so called from "crowning" the pillar with a globular form, like a pomegranate. This, the spurious outward imitation of the true sanctuary, God commands to be stricken, "that the posts," or probably "the thresholds, may shake." The building was struck from above, and reeled to its base. It does not matter, whether any blow on the capital of a pillar would make the whole fabric to shake. For the blow was no blow of man. God gives the command probably to the Angel of the Lord, as, in Ezekiel's vision of the destruction of Jerusalem, the charge to destroy was given to six men Eze 9:2. So the first-born of Egypt, the army of Sennacherib, were destroyed by an Angel Exo 12:23; Kg2 19:34-35. An Angel stood with his sword over Jerusalem Sa2 24:1, Sa2 24:15-16, when God punished David's presumption in numbering the people. At one blow of the heavenly Agent the whole building shook, staggered, fell. And cut them in the head, all of them - o This may be either by the direct agency of the Angel, or the temple itself may be represented as falling on the heads of the worshipers. As God, through Jehu, destroyed all the worshipers of Baal in the house of Baal, so here He foretells, under a like image, the destruction of all the idolaters of Israel. He had said, "they that swear by the sin of Samaria - shall fall and never rise up again." Here he represents the place of that worship the idolaters, as it seems, crowded there, and the command given to destroy them all. All Israel was not to be destroyed. "Not the least grain" was to "fall upon the earth Amo 9:9. Those then here represented as destroyed to the last man, must be a distinct class. Those destroyed in the temple must be the worshipers in the temple. In the Temple of God at Jerusalem, none entered except the priests. Even the space "between the porch and the altar" was set apart for the priests. But heresy is necessarily irRev_erent, because, not worshiping the One God, it had no Object of Rev_erence. Hence, the temple of Baal was full "from end to end Kg2 10:21, and the worshipers of the sun at Jerusalem turned "their backs toward the Temple," and "worshiped the sun toward the east, at the door of the Temple, between the porch and the altar" Eze 8:16; Eze 11:1. The worshipers of the calves were commanded to "kiss" Hos 13:2 them, and so must have filled the temple, where they were. And I will slay the last of them - The Angel is bidden to destroy those gatered in open idolatry in one place. God, by His Omniscience, reserved the rest for His own judgment. All creatures, animate or inanimate, rational or irrational, stand at His command to fulfill His will. The mass of idolaters having perished in their idolatry, the rest, not crushed in the fall of the temple, would fain flee away, but "he that fleeth shall not flee," God says, to any good "to themselves;" yea, although they should do what for man is impossible, they should not escape God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:1: I saw: Ch2 18:18; Isa 6:1; Eze 1:28; Joh 1:18, Joh 1:32; Act 26:13; Rev 1:17upon: Amo 3:14; Eze 9:2, Eze 10:4 Smite: Isa 6:3, Isa 6:4; Zac 11:1, Zac 11:2 lintel: or, chapiter, or knop cut them: or, wound them, in the head. Psa 68:21; Hab 3:13 shall not flee: Amo 2:14, Amo 2:15; Isa 24:17, Isa 24:18, Isa 30:16; Jer 48:44 Carl Friedrich Keil and Franz Delitzsch9:1"I saw the Lord standing by the altar; and He said, Smite the top, that the thresholds may tremble, and smash them upon the head of all of them; and I will slay their remnant with the sword: a fugitive of them shall not flee; and an escaped one of them shall not escape." The correct and full interpretation not only of this verse, but of the whole chapter, depends upon the answer to be given to the question, what altar we are to understand by hammizbēăch. Ewald, Hitzig, Hofmann, and Baur follow Cyril in thinking of the temple at Bethel, because, as Hitzig says, this vision attaches itself in an explanatory manner to the close of Amos 8:14, and because, according to Hofmann, "if the word of the prophet in general was directed against the kingdom, the royal house and the sanctuary of the ten tribes, the article before hammizbēăch points to the altar of the sanctuary in the kingdom of Israel, to the altar at Bethel, against which he has already prophesied in a perfectly similar manner in Amos 3:14." But there is no ground whatever for the assertion that our vision contains simply an explanation of Amos 8:14. The connection with Amos 8:1-14 is altogether not so close, that the object of the prophecy in the one chapter must of necessity cover that of the other. And it is quite incorrect to say that the word of the prophet throughout is directed simply against the kingdom of the ten tribes, or that, although Amos does indeed reprove the sins of Judah as well as those of Israel, he proclaims destruction to the kingdom of Jeroboam alone. As early as Amos 2:5 he announces desolation to Judah by fire, and the burning of the palaces of Jerusalem; and in Amos 6:1, again, he gives utterance to a woe upon the self-secure in Zion, as well as upon the careless ones in Samaria. And lastly, it is evident from Amos 9:8-10 of the present chapter, that the sinful kingdom which is to be destroyed from the face of the earth is not merely the kingdom of the ten tribes, but the kingdoms of Judah and Israel, which are embraced in one. For although it is stated immediately afterwards that the Lord will not utterly destroy the house of Jacob, but will shake the house of Israel among all nations, the house of Jacob cannot mean the kingdom of Judah, and the house of Israel the kingdom of the ten tribes, because such a contrast between Judah and Israel makes the thought too lame, and the antithesis between the destruction of the sinful kingdom and the utter destruction of the nation is quite obliterated. Amos does not generally draw such a distinction between the house of Jacob and the house of Israel, as that the first represents Judah, and the second the ten tribes; but he uses the two epithets as synonymous, as we may see from a comparison of Amos 6:8 with Amos 6:14, where the rejection of the pride of Israel and the hating of its palaces (Amos 9:8) are practically interpreted by the raising up of a nation which oppresses the house of Israel in all its borders (Amos 9:14). And so also in the chapter before us, the "house of Israel" (Amos 9:9) is identical with "Israel" and the "children of Israel" (Amos 9:7), whom God brought up out of Egypt. But God brought up out of Egypt not the ten tribes, but the twelve. And consequently it is decidedly incorrect to restrict the contents of Amos 9:1-10 to the kingdom of the ten tribes. And if this be the case, we cannot possibly understand by hammizbēăch in Amos 9:1 the altar of Bethel, especially seeing that not only does Amos foretel the visitation or destruction of the altars of Bethel in Amos 3:14, and therefore recognises not one altar only in Bethel, but a plurality of altars, but that he also speaks in Amos 7:9 of the desolation of the high places and sanctuaries in Israel, and in Amos 8:14 places the sanctuary at Daniel on a par with that at Bethel; so that there was not any one altar in the kingdom of the ten tribes, which could be called hammizbēăch, the altar par excellence, inasmuch as it possessed from the very beginning two sanctuaries of equal dignity (viz., at Bethel and Dan). Hammizbēăch, therefore, both here and at Ezek 9:2, is the altar of burnt-offering in the temple, at Jerusalem, the sanctuary of the whole of the covenant nation, to which even the ten bribes still belonged, in spite of their having fallen away from the house of David. So long as the Lord still continued to send prophets to the ten tribes, so long did they pass as still forming part of the people of God, and so long also was the temple at Jerusalem the divinely appointed sanctuary and the throne of Jehovah, from which both blessings and punishment issued from the. The Lord roars from Zion, and from Zion He utters His voice (Amos 1:2), not only upon the nations who have shown hostility to Judah or Israel, but also upon Judah and Israel, on account of their departure from His law (Amos 2:4 and Amos 2:6.). The vision in this verse is founded upon the idea that the whole nation is assembled before the Lord at the threshold of the temple, so that it is buried under the ruins of the falling building, in consequence of the blow upon the top, which shatters the temple to its very foundations. The Lord appears at the altar, because here at the sacrificial place of the nation the sins of Israel are heaped up, that He may execute judgment upon the nation there. נצּב על, standing at (not upon) the altar, as in 3Kings 13:1. He gives commandment to smite the top. The person who is to do this is not mentioned; but it was no doubt an angel, probably the המּלאך המּשׁחית, who brought the pestilence as a punishment at the numbering of the people in the time of David (2Kings 24:15-16), who smote the army of the Assyrian king Sennacherib before Jerusalem (4Kings 19:35), and who also slew the first-born of Egypt (Ex 12:13, Ex 12:23); whereas in Ezek 9:2, Ezek 9:7, He is represented as accomplishing the judgment of destruction by means of six angels. Hakkaphtōr, the knob or top; in Ex 25:31, Ex 25:33, ff., an ornament upon the shaft and branches of the golden candlestick. Here it is an ornament at the top of the columns, and not "the lintel of the door," or "the pinnacle of the temple with its ornaments." For the latter explanation of kaphtōr, which cannot be philologically sustained, by no means follows from the fact that the antithesis to the kaphtōr is formed by the sippı̄m, or thresholds of the door. The knob and threshold simply express the contrast between the loftiest summit and the lowest base, without at all warranting the conclusion that the saph denotes the base of the pillar which culminated in a knob, or kaphtōr, the top of the door which rested upon a threshold. The description is not architectural, but rhetorical, the separate portions of the whole being individualized, for the purpose of expressing the thought that the building was to be shattered to pieces in summo usque ad imum, a capite ad calcem. Would we bring out more clearly the idea which lies at the foundation of the rhetorical mode of expression, we have only to think of the capital of the pillars Jachin and Boaz, and that with special reference to their significance, as symbolizing the stability of the temple. The smiting of these pillars, so that they fall to the ground, individualizes the destruction of the temple, without there being any necessity in consequence to think of these pillars as supporting the roof of the temple hall. The rhetorical character of the expression comes out clearly again in what follows, "and smash them to pieces, i.e., lay them in ruins upon the head of all," (Note: Luther's rendering, "for their avarice shall come upon the head of all of them," in which he follows the Vulgate, arose from בּצעם being confounded with בּצעם.) where the plural suffix attached to בּצעם (with the toneless suffix for בּצעם; see Ewald, 253, a) cannot possibly be taken as referring to the singular hakkaphtōr, nor even to hassippı̄m alone, but must refer to the two nouns hakkaphtōr and hassippı̄m. the reference to hassippı̄m could no doubt be grammatically sustained; but so far as the sense is concerned, it is inadmissible, inasmuch as when a building falls to the ground in consequence of its having been laid in ruins by a blow from above, the thresholds of the entrance could not possibly fall upon the heads of the men who were standing in front of it. The command has throughout a symbolical meaning, ad has no literal reference to the destruction of the temple. The temple symbolizes the kingdom of God, which the Lord had founded in Israel; and as being the centre of that kingdom, it stands here for the kingdom itself. In the temple, as the dwelling-place of the name of Jehovah, i.e., of the gracious presence of God, the idolatrous nation beheld an indestructible pledge of the lasting continuance of the kingdom. But this support to their false trust is taken away from it by the announcement that the Lord will lay the temple in ruins. The destruction of the temple represents the destruction of the kingdom of God embodied in the temple, with which indeed the earthly temple would of necessity fall to the ground. No one will escape this judgment. This is affirmed in the words which follow: And their last, their remnant ('achărı̄th, as in Amos 4:2), I will slay with the sword; as to the meaning of which Cocceius has correctly observed, that the magnitude of the slaughter is increased exclusione fugientium et eorum, qui videbantur effugisse. The apparent discrepancy in the statement, that they will all be crushed to pieces by the ruins, and yet there will be fugitives and persons who have escaped, is removed at once if we bear in mind that the intention of the prophet is to cut off every loophole for carnal security, and that the meaning of the words is simply this: "And even if any should succeed in fleeing and escaping, God will pursue them with the sword, and slay them" (see Hengstenberg, Christology, on this passage). Geneva 15999:1 I saw the Lord standing upon the (a) altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the (b) head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.(a) Which was at Jerusalem: for he did not appear in the idolatrous places of Israel. (b) Both the most important of them, and also the common people. John Gill9:1 And I saw the Lord standing upon the altar,.... Either upon the altar of burnt offerings in the temple of Jerusalem, whither he had removed from the cherubim; signifying his being about to depart, and that he was displeased, and would not be appeased by sacrifice: so the Targum,"said Amos the prophet, I saw the glory of the Lord removing from the cherub, and it dwelt upon the altar;'' and the vision may refer to the destruction of the Jews, their city and temple, either by the Chaldeans, or by the Romans: or rather, since the prophecy in general, and this vision in particular, seems to respect the ten tribes only, it was upon the altar at Bethel the Lord was seen standing, as offended at the sacrifices there offered, and to hinder them from sacrificing them, as well as to take vengeance on those that offered them, 3Kings 13:1; and he said; the Lord said, either to the prophet in vision, or to one of the angels, as Aben Ezra and Kimchi; or to the executioners of his vengeance, the enemies of the people of Israel: smite the lintel of the door, that the posts may shake; the upper lintel, on which pomegranates and flowers were carved, and therefore called "caphtor", as Kimchi thinks; this was the lintel of the door, either of the temple at Jerusalem, as the Jewish writers generally suppose; or rather of the temple at Bethel, see 3Kings 12:31; which was to be smitten with such three, that the posts thereof should shake; signifying the destruction of the whole building in a short time, and that none should be able to go in and out thereat: and cut them in the head, all of them; and I will slay the last of them with the sword; which shows that the lintel and doorposts are not to be taken literally, but figuratively; and that the smiting and cutting of them intend the destruction of men; by the "head", the king, and the princes, and nobles, or the priests; and, by "the last of them", the common people, the meanest sort, or those that were left of them, as Aben Ezra and Kimchi: he that fleeth of them shall not flee away; he that attempts to make his escape, and shall flee for his life, shall not get clear, but either be stopped, or pursued and taken: and he that escapeth of them shall not be delivered; he that does get out of the hands of those that destroy with the sword shall not be delivered from death, but shall die by famine or pestilence. The Targum is, "and he said, unless the people of the house of Israel return to the law, the candlestick shall be extinguished, King Josiah shall be killed, and the house destroyed, and the courts dissipated, and the vessels of the house of the sanctuary shall go into captivity; and the rest of them I will slay with the sword, &c.'' referring the whole to the Jews, and to the destruction of the temple at Jerusalem. John Wesley9:1 The altar - Of burnt - offering before the temple at Jerusalem, this altar and temple Israel had forsaken, and set up others against it; and here God in his jealousy appears prepared to take vengeance. Possibly it may intimate his future departure from Judah too. There Ezekiel, Ezek 9:2, saw the slaughter - men stand. The door - The door of the gate that led into the priests court. And cut them - Wound deep, the people who were visionally represented as standing in the court of the temple.Robert Jamieson, A. R. Fausset and David Brown9:1 FIFTH AND LAST VISION. (Amos 9:1-15)None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amos 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Amos 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Amos 9:11-15). Lord . . . upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Amos 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [HENDERSON]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. CALVIN and FAIRBAIRN, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Eze. 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Is 6:1-13, at Jerusalem. Also with the end of this chapter (Amos 9:11-15), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose. lintel--rather, the sphere-like capital of the column [MAURER]. posts--rather, "thresholds," as in Is 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction. cut them in the head--namely, with the broken fragments of the capitals and columns (compare Ps 68:21; Hab 3:13). slay the last of them--their posterity [HENDERSON]. The survivors [MAURER]. Jehovah's directions are addressed to His angels, ministers of judgment (compare Ezek 9:1-11). he that fleeth . . . shall not flee away--He who fancies himself safe and out of reach of the enemy shall be taken (Amos 2:14). |
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9:29:2: Զի եթէ ծածկեսցին ՚ի դժոխս, անտի՛ ձեռն իմ կորզեսցէ զնոսա. եւ եթէ ելանիցեն յերկինս, եւ անտի՛ իջուցից զնոսա. եւ եթէ թաքիցեն ՚ի բարձունս Կարմելայ, եւ անտի՛ յուզեցից եւ առից զնոսա։ Զի եթէ ծածկեսցին ի դժոխս, անտի ձեռն իմ կորզեսցէ զնոսա. եւ եթէ ելանիցեն յերկինս, եւ անտի իջուցից զնոսա:2 Թէկուզ նրանք դժոխքում էլ թաքնուեն,իմ ձեռքը այնտեղից էլ դուրս կը բերի նրանց.եթէ երկինք բարձրանան,ես այնտեղից էլ կ’իջեցնեմ նրանց,իսկ եթէ թաքնուեն Կարմէլի բարձունքներում,այնտեղ էլ կը փնտռեմ եւ կը բռնեմ նրանց: 2 Թէեւ անոնք մինչեւ դժոխք փորեն, Իմ ձեռքս անկէ պիտի վերցնէ զանոնք։Թէեւ երկինք ելլեն՝ Զանոնք անկէ պիտի իջեցնեմ։ 9:2: Զի եթէ ծածկեսցին ՚ի դժոխս, անտի՛ ձեռն իմ կորզեսցէ զնոսա. եւ եթէ ելանիցեն յերկինս, եւ անտի՛ իջուցից զնոսա. եւ եթէ թաքիցեն ՚ի բարձունս Կարմելայ, եւ անտի՛ յուզեցից եւ առից զնոսա։ 2 Թէկուզ նրանք դժոխքում էլ թաքնուեն,իմ ձեռքը այնտեղից էլ դուրս կը բերի նրանց.եթէ երկինք բարձրանան,ես այնտեղից էլ կ’իջեցնեմ նրանց,իսկ եթէ թաքնուեն Կարմէլի բարձունքներում,այնտեղ էլ կը փնտռեմ եւ կը բռնեմ նրանց: 2 Թէեւ անոնք մինչեւ դժոխք փորեն, Իմ ձեռքս անկէ պիտի վերցնէ զանոնք։Թէեւ երկինք ելլեն՝ Զանոնք անկէ պիտի իջեցնեմ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:29:2 Хотя бы они зарылись в преисподнюю, и оттуда рука Моя возьмет их; хотя бы взошли на небо, и оттуда свергну их. Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:9:2 ἐὰν εαν and if; unless κατορυγῶσιν κατορυσσω into; for ᾅδου αδης Hades ἐκεῖθεν εκειθεν from there ἡ ο the χείρ χειρ hand μου μου of me; mine ἀνασπάσει ανασπαω draw up αὐτούς αυτος he; him καὶ και and; even ἐὰν εαν and if; unless ἀναβῶσιν αναβαινω step up; ascend εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven ἐκεῖθεν εκειθεν from there κατάξω καταγω lead down; draw up αὐτούς αυτος he; him 9:2 אִם־ ʔim- אִם if יַחְתְּר֣וּ yaḥtᵊrˈû חתר dig בִ vi בְּ in שְׁאֹ֔ול šᵊʔˈôl שְׁאֹול nether world מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there יָדִ֣י yāḏˈî יָד hand תִקָּחֵ֑ם ṯiqqāḥˈēm לקח take וְ wᵊ וְ and אִֽם־ ʔˈim- אִם if יַעֲלוּ֙ yaʕᵃlˌû עלה ascend הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אֹורִידֵֽם׃ ʔôrîḏˈēm ירד descend 9:2. si descenderint usque ad infernum inde manus mea educet eos et si ascenderint usque ad caelum inde detraham eosThough they go down even to hell, thence shall my hand bring them out: and though they climb up to heaven, thence will I bring them down. 2. Though they dig into hell, thence shall mine hand take them; and though they climb up to heaven, thence will I bring them down. 9:2 Хотя бы они зарылись в преисподнюю, и оттуда рука Моя возьмет их; хотя бы взошли на небо, и оттуда свергну их. 9:2 ἐὰν εαν and if; unless κατορυγῶσιν κατορυσσω into; for ᾅδου αδης Hades ἐκεῖθεν εκειθεν from there ἡ ο the χείρ χειρ hand μου μου of me; mine ἀνασπάσει ανασπαω draw up αὐτούς αυτος he; him καὶ και and; even ἐὰν εαν and if; unless ἀναβῶσιν αναβαινω step up; ascend εἰς εις into; for τὸν ο the οὐρανόν ουρανος sky; heaven ἐκεῖθεν εκειθεν from there κατάξω καταγω lead down; draw up αὐτούς αυτος he; him 9:2 אִם־ ʔim- אִם if יַחְתְּר֣וּ yaḥtᵊrˈû חתר dig בִ vi בְּ in שְׁאֹ֔ול šᵊʔˈôl שְׁאֹול nether world מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there יָדִ֣י yāḏˈî יָד hand תִקָּחֵ֑ם ṯiqqāḥˈēm לקח take וְ wᵊ וְ and אִֽם־ ʔˈim- אִם if יַעֲלוּ֙ yaʕᵃlˌû עלה ascend הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אֹורִידֵֽם׃ ʔôrîḏˈēm ירד descend 9:2. si descenderint usque ad infernum inde manus mea educet eos et si ascenderint usque ad caelum inde detraham eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Though they go down even to hell, thence shall my hand bring them out: and though they climb up to heaven, thence will I bring them down. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19142. Пророк употребляет гиперболическов выражение, выражающее мысль о том, что нигде нельзя будет спастись от карающей десницы Божией.Adam Clarke: Commentary on the Bible - 18319:2: Though they dig into hell - Though they should get into the deepest caverns; though they climb up to heaven - get to the most inaccessible heights; I will drag them up from the one, and pull them down from the other.Albert Barnes: Notes on the Bible - 18349:2: Height or depth are alike open to the Omnipresent God. The grave is not so awful as God. The sinner would gladly "dig through" into hell, bury himself, the living among the dead, if so he could escape the sight of God. But thence, God says, "My hand shall take them," to place them in His presence, to receive their sentence. Or if, like the rebel angels, they could "place" their "throne amid the stars Isa 14:12-14 of God thence will I bring them down," humbling, judging, condemning.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:2: Though: All these energetic expressions were intended to shew the utter impossibility of escape.dig: Job 26:6; Psa 139:7-10; Isa 2:19 climb: Job 20:6; Isa 14:13-16; Jer 49:16, Jer 51:53; Eze 28:13-16; Oba 1:4; Luk 10:18 Carl Friedrich Keil and Franz Delitzsch9:2The thought is still further expanded in Amos 9:2-6. Amos 9:2. "If they break through into hell, my hand will take them thence; and if they climb up to heaven, thence will I fetch them down. Amos 9:3. And if they hide themselves upon the top of Carmel, I will trace them, and fetch them thence; and if they conceal themselves from before mine eyes in the bottom of the sea, thence do I command the serpent, and it biteth them. Amos 9:4. And if they go into captivity before their enemies, I will command the sword thence, and it slayeth them; and I direct my eye upon them for evil, and not for good." The imperfects, with אם, are to be taken as futures. They do not assume what is impossible as merely hypothetical, in the sense of "if they should hide themselves;" but set forth what was no doubt in actual fact an impossible case, as though it were possible, in order to cut off every escape. For the cases mentioned in Amos 9:3 and Amos 9:4 might really occur. Hiding upon Carmel and going into captivity belong to the sphere of possibility and of actual occurrence. In order to individualize the thought, that escape from the punishing arm of the Almighty is impossible, the prophet opposes the most extreme spaces of the world to one another, starting from heaven and hell, as the loftiest height and deepest depth of the universe, in doing which he has in all probability Ps 139:7-8 floating before his mind. He commences with the height, which a man cannot possibly climb, and the depth, to which he cannot descend, to show that escape is impossible. חתר, to break through, with ב, to make a hole into anything (Ezek 8:8; Ezek 12:5, Ezek 12:7). According to the Hebrew view, Sheol was deep in the interior of the earth. The head of Carmel is mentioned (see at Josh 19:26). The reference is not to the many caves in this promontory, which afford shelter to fugitives; for they are not found upon the head of Carmel, but for the most part on the western side (see v. Raumer, Pal. p. 44). The emphasis lies rather upon the head, as a height overgrown with trees, which, even if not very high (about 1800 feet; see at 3Kings 18:19), yet, in comparison with the sea over which it rises, might appear to be of a very considerable height; in addition to which, the situation of Carmel, on the extreme western border of the kingdom of Israel, might also be taken into consideration. "Whoever hides himself there, must assuredly know of no other place of security in the whole of the land besides. And if there is no longer any security there, there is nothing left but the sea." But even the deep sea-bottom will not shelter from the vengeance of God. God commands the serpent, or summons the serpent to bite him. Nâchâsh, here the water-serpent, called elsewhere livyāthān or tannı̄n (Is 27:1), a sea-monster, which was popularly supposed to be extremely dangerous, but which cannot be more exactly defined. Even by going into captivity, they will not be protected from the sword. בּשּׁבי, not into captivity, but in statu captivitatis: even if they should be among those who were wandering into captivity, where men are generally sure of their lives (see Lam 1:5). For God has fixed His eye upon them, i.e., has taken them under His special superintendence (cf. Jer 39:12); not, however, to shelter, to protect, and to bless, but לרעה, for evil, i.e., to punish them. "The people of the Lord remain, under all circumstances, the object of special attention. They are more richly blessed than the world, but they are also more severely punished" (Hengstenberg). John Gill9:2 Though they dig into hell, thence shall mine hand take them,.... That is, they that endeavour to make their escape from their enemies, though they seek for places of the greatest secrecy and privacy; not hell, the place of the damned; nor the grave, the repository of the dead; neither of which they chose to he in, but rather sought to escape them; but the deepest and darkest caverns, the utmost recesses of the earth, the very centre of it; which, could they get into, would not secure them from the power and providence of God, and from their enemies in pursuit of them, by his permission:though they climb up to heaven, thence will I bring them down; the summit of the highest mountains, and get as near to heaven, and at as great a distance from men, as can be, and yet all in vain. The Targum is, "if they think to be hid as it were in hell, from thence their enemies shall take them by my word; and if they ascend the high mountains, to the top of heaven, thence will I bring them;'' see Ps 139:8. John Wesley9:2 Hell - The center of the earth, or the depth of hell.Robert Jamieson, A. R. Fausset and David Brown9:2 Though they dig into hell--though they hide ever so deeply in the earth (Ps 139:8).though they climb up to heaven--though they ascend the greatest heights (Job 20:6-7; Jer 51:53; Obad 1:4). |
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9:39:3: Եւ եթէ ընկեսցին յաչաց իմոց ՚ի խորս ծովու, եւ անդ հրամայեցից վիշապին խայթել զնոսա. Եւ եթէ թաքիցեն ի բարձունս Կարմեղայ, եւ անտի յուզեցից եւ առից զնոսա. եւ եթէ ընկեսցին յաչաց իմոց ի խորս ծովու, եւ անդ հրամայեցից վիշապին խայթել զնոսա:3 Եթէ իմ աչքից խոյս տան եւ պահուեն ծովի խորքերում,այնտեղ էլ վիշապին կը հրամայեմ, որ խայթի նրանց: 3 Թէեւ Կարմեղոսի գլուխը պահուըտին՝ Զանոնք պիտի գտնեմ ու անկէ պիտի առնեմ։Թէեւ իմ աչքերուս առջեւէն ծովուն յատակը ծածկուին, Հոն օձին պիտի հրամայեմ, որ զանոնք խայթէ։ 9:3: Եւ եթէ ընկեսցին յաչաց իմոց ՚ի խորս ծովու, եւ անդ հրամայեցից վիշապին խայթել զնոսա. 3 Եթէ իմ աչքից խոյս տան եւ պահուեն ծովի խորքերում,այնտեղ էլ վիշապին կը հրամայեմ, որ խայթի նրանց: 3 Թէեւ Կարմեղոսի գլուխը պահուըտին՝ Զանոնք պիտի գտնեմ ու անկէ պիտի առնեմ։Թէեւ իմ աչքերուս առջեւէն ծովուն յատակը ծածկուին, Հոն օձին պիտի հրամայեմ, որ զանոնք խայթէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:39:3 И хотя бы они скрылись на вершине Кармила, и там отыщу и возьму их; хотя бы сокрылись от очей Моих на дне моря, и там повелю морскому змею уязвить их. And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:9:3 ἐὰν εαν and if; unless ἐγκρυβῶσιν εγκρυπτω encrypt; conceal εἰς εις into; for τὴν ο the κορυφὴν κορυφη the Καρμήλου καρμηλος from there ἐξερευνήσω εξερευναω fully explore καὶ και and; even λήμψομαι λαμβανω take; get αὐτούς αυτος he; him καὶ και and; even ἐὰν εαν and if; unless καταδύσωσιν καταδυω from; out of ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine εἰς εις into; for τὰ ο the βάθη βαθος depth τῆς ο the θαλάσσης θαλασσα sea ἐκεῖ εκει there ἐντελοῦμαι εντελλομαι direct; enjoin τῷ ο the δράκοντι δρακων dragon καὶ και and; even δήξεται δακνω bite αὐτούς αυτος he; him 9:3 וְ wᵊ וְ and אִם־ ʔim- אִם if יֵחָֽבְאוּ֙ yēḥˈāvᵊʔû חבא hide בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל Carmel מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there אֲחַפֵּ֖שׂ ʔᵃḥappˌēś חפשׂ search וּ û וְ and לְקַחְתִּ֑ים lᵊqaḥtˈîm לקח take וְ wᵊ וְ and אִם־ ʔim- אִם if יִסָּ֨תְר֜וּ yissˌāṯᵊrˈû סתר hide מִ mi מִן from נֶּ֤גֶד nnˈeḡeḏ נֶגֶד counterpart עֵינַי֙ ʕênˌay עַיִן eye בְּ bᵊ בְּ in קַרְקַ֣ע qarqˈaʕ קַרְקַע floor הַ ha הַ the יָּ֔ם yyˈom יָם sea מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent וּ û וְ and נְשָׁכָֽם׃ nᵊšāḵˈām נשׁך bite 9:3. et si absconditi fuerint in vertice Carmeli inde scrutans auferam eos et si celaverint se ab oculis meis in fundo maris ibi mandabo serpenti et mordebit eosAnd though they be hid in the top of Carmel, I will search and take them away from thence: and though they hide themselves from my eyes in the depth of the sea, there will I command the serpent and he shall bite them. 3. And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them. 9:3 И хотя бы они скрылись на вершине Кармила, и там отыщу и возьму их; хотя бы сокрылись от очей Моих на дне моря, и там повелю морскому змею уязвить их. 9:3 ἐὰν εαν and if; unless ἐγκρυβῶσιν εγκρυπτω encrypt; conceal εἰς εις into; for τὴν ο the κορυφὴν κορυφη the Καρμήλου καρμηλος from there ἐξερευνήσω εξερευναω fully explore καὶ και and; even λήμψομαι λαμβανω take; get αὐτούς αυτος he; him καὶ και and; even ἐὰν εαν and if; unless καταδύσωσιν καταδυω from; out of ὀφθαλμῶν οφθαλμος eye; sight μου μου of me; mine εἰς εις into; for τὰ ο the βάθη βαθος depth τῆς ο the θαλάσσης θαλασσα sea ἐκεῖ εκει there ἐντελοῦμαι εντελλομαι direct; enjoin τῷ ο the δράκοντι δρακων dragon καὶ και and; even δήξεται δακνω bite αὐτούς αυτος he; him 9:3 וְ wᵊ וְ and אִם־ ʔim- אִם if יֵחָֽבְאוּ֙ yēḥˈāvᵊʔû חבא hide בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the כַּרְמֶ֔ל kkarmˈel כַּרְמֶל Carmel מִ mi מִן from שָּׁ֥ם ššˌām שָׁם there אֲחַפֵּ֖שׂ ʔᵃḥappˌēś חפשׂ search וּ û וְ and לְקַחְתִּ֑ים lᵊqaḥtˈîm לקח take וְ wᵊ וְ and אִם־ ʔim- אִם if יִסָּ֨תְר֜וּ yissˌāṯᵊrˈû סתר hide מִ mi מִן from נֶּ֤גֶד nnˈeḡeḏ נֶגֶד counterpart עֵינַי֙ ʕênˌay עַיִן eye בְּ bᵊ בְּ in קַרְקַ֣ע qarqˈaʕ קַרְקַע floor הַ ha הַ the יָּ֔ם yyˈom יָם sea מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּחָ֖שׁ nnāḥˌāš נָחָשׁ serpent וּ û וְ and נְשָׁכָֽם׃ nᵊšāḵˈām נשׁך bite 9:3. et si absconditi fuerint in vertice Carmeli inde scrutans auferam eos et si celaverint se ab oculis meis in fundo maris ibi mandabo serpenti et mordebit eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And though they be hid in the top of Carmel, I will search and take them away from thence: and though they hide themselves from my eyes in the depth of the sea, there will I command the serpent and he shall bite them. |
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 - 1903-19143. И хотя бы они скрылись на вершине Кармила. Ср. 1, 2. Пророк называет Кармил, как предполагаемое место убежища для беглецов, может быть, ввиду обилия в горе Кармила пещер, а также и потому, что вершина горы была покрыта густою растительностью, удобной для укрывания. - И там повелю морскому змею уязвить их: морской змей или левиафан чудовище, по народным представлениям обитавшее в морях (ср. Пс CIII:15; Ис XXVII:1).Adam Clarke: Commentary on the Bible - 18319:3: Though they hide themselves - All these are metaphorical expressions, to show the impossibility of escape.Albert Barnes: Notes on the Bible - 18349:3: He had contrasted heaven and hell, as places impossible for man to reach; as I David says, "If I ascend into heaven, Thou art there: If l make my bed in hell, behold Thee" Psa 139:8. Now, of places in a manner accessible, he contrasts Mount Carmel, which rises abruptly out of the sea, with depths of that ocean which it overhangs. Carmel was in two ways a hiding place.1) Through its caves (some say 1, 000 , some 2, 000) with which it is perforated, whose entrance sometimes scarcely admits a single man; so close to each other, that a pursuer would not discern into which the fugitive had vanished; so serpentine within, that, "10 steps apart," says a traveler , "we could hear each others' voices, but could not see each other." : "Carmel is perforated by a hundredfold greater or lesser clefts. Even in the garb of loveliness and richness, the majestic Mount, by its clefts, caves, and rocky battlements, excites in the wanderer who sees them for the first time, a feeling of mingled wonder and fear. A whole army of enemies, as of nature's terrors, could hide themselves in these rock-clefts." 2) Its summit, about 1800 feet above the sea , "is covered with pines and oaks, and lower down with olive and laurel trees" . These forests furnished hiding places to robberhordes at the time of our Lord. In those caves, Elijah probably at times was hidden from the persecution of Ahab and Jezebel. It seems to be spoken of as his abode Kg1 18:19, as also one resort of Elishas Kg2 2:25; Kg2 4:25. Carmel, as the western extremity of the land, projecting into the sea, was the last place which a fugitive would reach. If he found no safety there, there was none in his whole land. Nor was there by sea; And though they be hid - (rather, "hide themselves") from My sight in the bottom of the sea, thence will I command the serpent The sea too has its deadly serpents. Their classes are few; the individuals in those classes are much more numerous than those of the land-serpents . Their shoals have furnished to sailors tokens of approaching land . Their chief abode, as traced in modern times, is between the Tropics . The ancients knew of them perhaps in the Persian gulf or perhaps the Red Sea . All are "highly venomous" and "very ferocious." : "The virulence of their venom is equal to that of the "most" pernicious land-serpents." All things, with their will or without it through animal instinct, as the serpent, or their savage passions, as the Assyrian, fulfill the will of God. As, at His command, the fish whom He had prepared, swallowed Jonah, for his preservation, so, at His "command, the serpent" should come forth from the recesses of the sea to the sinner's greater suffering. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:3: hide: Job 34:22; Jer 23:23, Jer 23:24hid: Psa 139:9-11; Jer 16:16 the serpent: Isa 27:1 Geneva 15999:3 And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the (c) serpent, and he shall bite them:(c) He shows that God will declare himself as an enemy to them in all places, and that his elements and all his creatures will be enemies to destroy them. John Gill9:3 And though they hide themselves in the top of Carmel,.... One of the highest mountains in the land of Israel; in the woods upon it, and caves in it:I will search and take them out from thence: by directing their enemies where to find them: so the Targum, "if they think to be hid in the tops of the towers of castles, thither will I command the searchers, and they shall search them:'' and though they be hid from my sight in the bottom of the sea; get into ships, going by sea to distant parts; or make their escape to isles upon the sea afar off, where they may think themselves safe: thence will I command the serpent, and he shall bite them; the dragon that is in the sea, Is 27:1; the great whale in the sea, or the leviathan, so Aben Ezra, Kimchi, and Ben Melech; and is that kind of whale which is called the "Zygaena", as Bochart (w) thinks; and which he, from various writers, describes as very monstrous, horrible, and terrible, having five rows of teeth, and very numerous; and which not only devours other large fishes, but men swimming it meets with; and, having such teeth, with great propriety may be said to bite. It appears from hence that there are sea serpents, as well as land ones, to which the allusion is. Erich Pantoppidan, the present bishop of Bergen (x), speaks of a "see ormen", or sea snake, in the northern seas, which he describes as very monstrous and very terrible to seafaring men, being of seven or eight folds, each fold a fathom distant; nay, of the length of a cable, a hundred fathom, or six hundred English feet; yea, of one as thick as a pipe of wine, with twenty five folds. Some such terrible creature is here respected, though figuratively understood, and designs some crafty, powerful, and cruel enemy. The Targum paraphrases it, though hid "in the isles of the sea, thither will I command the people strong like serpents, and they shall kill them;'' see Ps 139:9. (w) Hierozoic. par. 2. l. 5. c. 13. p. 747. (x) Natural History of Norway, par. 2. p. 198, 199, 207. John Wesley9:3 The serpent - The crocodile or shark.Robert Jamieson, A. R. Fausset and David Brown9:3 Carmel--where the forests, and, on the west side, the caves, furnished hiding-places (Amos 1:2; Judg 6:2; 1Kings 13:6).the sea--the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it. command the serpent--the sea-serpent, a term used for any great water monster (Is 27:1). The symbol of cruel and oppressive kings (Ps 74:13-14). |
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9:49:4: եւ եթէ գնայցեն ՚ի գերութիւն առաջի թշնամեաց իւրեանց, եւ անդ հրամա՛ն տաց սրոյ՝ եւ սատակեսցէ զնոսա։ Եւ հաստատեցից ՚ի վերայ նոցա զաչս իմ ՚ի չարութիւն եւ ո՛չ ՚ի բարութիւն[10545]։ [10545] Ոմանք. Եւ եթէ գնասցեն ՚ի գե՛՛։ եւ եթէ գնայցեն ի գերութիւն առաջի թշնամեաց իւրեանց, եւ անդ հրաման տաց սրոյ, եւ սատակեսցէ զնոսա. եւ հաստատեցից ի վերայ նոցա զաչս իմ ի չարութիւն եւ ոչ ի բարութիւն:4 Եթէ գերի տարուեն իրենց թշնամիների կողմից,ես այնտեղ հրաման կը տամ սրին, որ ոչնչացնի նրանց: Իմ աչքը նրանց վրայ կը լինի՝չարութեան եւ ոչ թէ բարութեան համար»: 4 Թէեւ անոնք իրենց թշնամիներուն առջեւէն գերութեան երթան, Հոն սուրին պիտի հրամայեմ, որ զանոնք մեռցնէ։Իմ աչքս անոնց վրայ պիտի ըլլայ չարիքի համար Եւ ոչ թէ՝ բարիքի համար» 9:4: եւ եթէ գնայցեն ՚ի գերութիւն առաջի թշնամեաց իւրեանց, եւ անդ հրամա՛ն տաց սրոյ՝ եւ սատակեսցէ զնոսա։ Եւ հաստատեցից ՚ի վերայ նոցա զաչս իմ ՚ի չարութիւն եւ ո՛չ ՚ի բարութիւն[10545]։ [10545] Ոմանք. Եւ եթէ գնասցեն ՚ի գե՛՛։ 4 Եթէ գերի տարուեն իրենց թշնամիների կողմից,ես այնտեղ հրաման կը տամ սրին, որ ոչնչացնի նրանց: Իմ աչքը նրանց վրայ կը լինի՝չարութեան եւ ոչ թէ բարութեան համար»: 4 Թէեւ անոնք իրենց թշնամիներուն առջեւէն գերութեան երթան, Հոն սուրին պիտի հրամայեմ, որ զանոնք մեռցնէ։Իմ աչքս անոնց վրայ պիտի ըլլայ չարիքի համար Եւ ոչ թէ՝ բարիքի համար» zohrab-1805▾ eastern-1994▾ western am▾ |
9:49:4 И если пойдут в плен впереди врагов своих, то повелю мечу и там убить их. Обращу на них очи Мои на беду им, а не во благо. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good:9:4 καὶ και and; even ἐὰν εαν and if; unless πορευθῶσιν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him ἐκεῖ εκει there ἐντελοῦμαι εντελλομαι direct; enjoin τῇ ο the ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἀποκτενεῖ αποκτεινω kill αὐτούς αυτος he; him καὶ και and; even στηριῶ στηριζω steady; steadfast τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for κακὰ κακος bad; ugly καὶ και and; even οὐκ ου not εἰς εις into; for ἀγαθά αγαθος good 9:4 וְ wᵊ וְ and אִם־ ʔim- אִם if יֵלְכ֤וּ yēlᵊḵˈû הלך walk בַ va בְּ in † הַ the שְּׁבִי֙ ššᵊvˌî שְׁבִי captive לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹֽיבֵיהֶ֔ם ʔˈōyvêhˈem איב be hostile מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger וַ wa וְ and הֲרָגָ֑תַם hᵃrāḡˈāṯam הרג kill וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put עֵינִ֧י ʕênˈî עַיִן eye עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon לְ lᵊ לְ to רָעָ֖ה rāʕˌā רָעָה evil וְ wᵊ וְ and לֹ֥א lˌō לֹא not לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good 9:4. et si abierint in captivitatem coram inimicis suis ibi mandabo gladio et occidet eos et ponam oculos meos super eos in malum et non in bonumAnd if they go into captivity before their enemies, there will I command the sword, and it shall kill them. And I will set my eyes upon them for evil, and not for good. 4. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good. 9:4 И если пойдут в плен впереди врагов своих, то повелю мечу и там убить их. Обращу на них очи Мои на беду им, а не во благо. 9:4 καὶ και and; even ἐὰν εαν and if; unless πορευθῶσιν πορευομαι travel; go ἐν εν in αἰχμαλωσίᾳ αιχμαλωσια captivity πρὸ προ before; ahead of προσώπου προσωπον face; ahead of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him ἐκεῖ εκει there ἐντελοῦμαι εντελλομαι direct; enjoin τῇ ο the ῥομφαίᾳ ρομφαια broadsword καὶ και and; even ἀποκτενεῖ αποκτεινω kill αὐτούς αυτος he; him καὶ και and; even στηριῶ στηριζω steady; steadfast τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for κακὰ κακος bad; ugly καὶ και and; even οὐκ ου not εἰς εις into; for ἀγαθά αγαθος good 9:4 וְ wᵊ וְ and אִם־ ʔim- אִם if יֵלְכ֤וּ yēlᵊḵˈû הלך walk בַ va בְּ in † הַ the שְּׁבִי֙ ššᵊvˌî שְׁבִי captive לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face אֹֽיבֵיהֶ֔ם ʔˈōyvêhˈem איב be hostile מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger וַ wa וְ and הֲרָגָ֑תַם hᵃrāḡˈāṯam הרג kill וְ wᵊ וְ and שַׂמְתִּ֨י śamtˌî שׂים put עֵינִ֧י ʕênˈî עַיִן eye עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon לְ lᵊ לְ to רָעָ֖ה rāʕˌā רָעָה evil וְ wᵊ וְ and לֹ֥א lˌō לֹא not לְ lᵊ לְ to טֹובָֽה׃ ṭôvˈā טֹובָה what is good 9:4. et si abierint in captivitatem coram inimicis suis ibi mandabo gladio et occidet eos et ponam oculos meos super eos in malum et non in bonum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And if they go into captivity before their enemies, there will I command the sword, and it shall kill them. And I will set my eyes upon them for evil, and not for good. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19144. Спасшиеся от меча неприятелей пленом погибнут в плену.Adam Clarke: Commentary on the Bible - 18319:4: I will set mine eyes upon them for evil - I will use that very providence against them which before worked for their good. Should they look upward, they shall see nothing but the terrible lightning-like eye of a sin-avenging God.Albert Barnes: Notes on the Bible - 18349:4: Captivity - , at least, seemed safe. The horrors of war are over. Men enslave, but do not commonly destroy those whom they have once been at the pains to carry captive. Amos describes them in their misery, as "going" willingly, gladly, "into captivity before their enemies," like a flock of sheep. Yet "thence" too, out of "the captivity," God would command the sword, and it should slay them. So God had forewarned them by Moses, that captivity should be an occasion, not an end, of slaughter. "I will scatter you among the pagan, and will draw out a sword after you" Lev 26:33. "And among these nations shalt thou find no ease - and thy life shall hang in doubt before thee, and thou shalt fear day and night, and shalt have none assurance of thy life" Deu 28:65-66. The book of Esther shows how cheaply the life of a whole nation was held by Eastern conquerors; and the book of Tobit records, how habitually Jews were slain and cast out unburied (Tobit 1:17; 2:3). The account also that Sennacherib (Tobit 1:18) avenged the loss of his army, and "in his wrath killed many," is altogether in the character of Assyrian conquerors. Unwittingly he fulfilled the command of God, "I will command the sword and it shall slay them."I will set mine eyes upon them for evil - So David says, "The eyes of the Lord are over the righteous, and His ears are open to their prayers. The face of the Lord is against them that do evil, to root out the remembrance of them from off the earth" Psa 34:15-16. The Eye of God rests on each creature which He hath made, as entirely as if He had created it alone. Every moment is passed in His unvarying sight. But, as man "sets his eye" on man, watching him and with purpose of evil, so God's Eye is felt to be on man in displeasure, when sorrow and calamity track him and overtake him, coming he knows not how in unlooked-for ways and strange events. The Eye of God upon us is our whole hope and stay and life. It is on the Confessor in prison, the Martyr on the rack, the poor in their sufferings, the mourner in the chamber of death, for good. What when everywhere that Eye, the Source of all good, rests on His creature only for evil! "and not for good," he adds; "not," as is the wont and the Nature of God; "not," as He had promised, if they were faithful; "not," as perhaps they thought, "for good." He utterly shuts out all hope of good. It shall be all evil, and no good, such as is hell. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:4: go: Lev 26:33, Lev 26:36-39; Deu 28:64, Deu 28:65; Eze 5:2, Eze 5:12; Zac 13:8, Zac 13:9set: Lev 17:10; Deu 28:63; Ch2 16:9; Psa 34:15, Psa 34:16; Jer 24:6, Jer 44:11 John Gill9:4 And though they go into captivity before their enemies,.... Alluding to the manner in which captives are led, being put before their enemies, and so carried in triumph; see Lam 1:5; though some think this refers to their going voluntarily into a foreign country, in order to escape danger, as Johanan the son of Kareah with the Jews went into Egypt, Jer 43:5; in whom Kimchi instances:thence will I command the sword, and it shall slay them; or them that kill with the sword, as the Targum; so that though they thought by going into another country, or into an enemy's country of their own accord, to escape the sword of the enemy, or to curry favour with them, yet should not escape: and I will set mine eyes upon them for evil, and not for good: this is the true reason, why, let them be where they will, they cannot be safe, because the eyes of the omniscient God, which are everywhere, in heaven, earth, hell, and the sea, are set upon them, for their ruin and destruction; and there is no fleeing from his presence, or getting out of his sight, or escaping his hand. The Targum is, "my Word shall be against them.'' John Wesley9:4 Set my eyes - I will perpetually watch over them.Robert Jamieson, A. R. Fausset and David Brown9:4 though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe. |
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9:59:5: Եւ Տէր Աստուած ամենակալ որ մերձենայ յերկիր եւ շարժէ զնա, եւ սո՛ւգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգե՛տ վախճան նորա, եւ իջցէ իբրեւ զգետն Եգիպտացւոց[10546]։ [10546] Ոսկան. Եւ ելցէ իբրեւ զգետն Եգիպ՛՛։ Եւ Տէր [117]Աստուած ամենակալ`` որ մերձենայ յերկիր եւ [118]շարժէ զնա``, եւ սուգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգետ [119]վախճան նորա, եւ իջցէ`` իբրեւ զգետն Եգիպտացւոց:5 Երբ Ամենակալ Տէր Աստուածը դիպչի երկրին եւ շարժի այն,պիտի սգան նրա բոլոր բնակիչները,նրա վախճանը պիտի գայու եգիպտացիենրի գետի պէս ելնի ու իջնի: 5 Քանզի զօրքերու Տէր Եհովան ինքն է, Որ երկրիս կը դպչի ու անիկա կը հալի, Անոր բոլոր բնակիչները սուգ կը բռնեն, Բոլոր երկիրը գետի պէս կը յորդի, Կը քաշուի Նեղոսի նման։ 9:5: Եւ Տէր Աստուած ամենակալ որ մերձենայ յերկիր եւ շարժէ զնա, եւ սո՛ւգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգե՛տ վախճան նորա, եւ իջցէ իբրեւ զգետն Եգիպտացւոց[10546]։ [10546] Ոսկան. Եւ ելցէ իբրեւ զգետն Եգիպ՛՛։ 5 Երբ Ամենակալ Տէր Աստուածը դիպչի երկրին եւ շարժի այն,պիտի սգան նրա բոլոր բնակիչները,նրա վախճանը պիտի գայու եգիպտացիենրի գետի պէս ելնի ու իջնի: 5 Քանզի զօրքերու Տէր Եհովան ինքն է, Որ երկրիս կը դպչի ու անիկա կը հալի, Անոր բոլոր բնակիչները սուգ կը բռնեն, Բոլոր երկիրը գետի պէս կը յորդի, Կը քաշուի Նեղոսի նման։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:59:5 Ибо Господь Бог Саваоф коснется земли, и она растает, и восплачут все живущие на ней; и поднимется вся она как река, и опустится как река Египетская. And the Lord GOD of hosts [is] he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as [by] the flood of Egypt:9:5 καὶ και and; even κύριος κυριος lord; master κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁ ο the ἐφαπτόμενος εφαπτω the γῆς γη earth; land καὶ και and; even σαλεύων σαλευω sway; rock αὐτήν αυτος he; him καὶ και and; even πενθήσουσιν πενθεω sad πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle αὐτήν αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ὡς ως.1 as; how ποταμὸς ποταμος river συντέλεια συντελεια consummation αὐτῆς αυτος he; him καὶ και and; even καταβήσεται καταβαινω step down; descend ὡς ως.1 as; how ποταμὸς ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 9:5 וַ wa וְ and אדֹנָ֨י ʔḏōnˌāy אֲדֹנָי Lord יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH הַ ha הַ the צְּבָאֹ֗ות ṣṣᵊvāʔˈôṯ צָבָא service הַ ha הַ the נֹּוגֵ֤עַ nnôḡˈēₐʕ נגע touch בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and תָּמֹ֔וג ttāmˈôḡ מוג faint וְ wᵊ וְ and אָבְל֖וּ ʔāvᵊlˌû אבל mourn כָּל־ kol- כֹּל whole יֹ֣ושְׁבֵי yˈôšᵊvê ישׁב sit בָ֑הּ vˈāh בְּ in וְ wᵊ וְ and עָלְתָ֤ה ʕālᵊṯˈā עלה ascend כַ ḵa כְּ as † הַ the יְאֹר֙ yᵊʔˌōr יְאֹר Nile כֻּלָּ֔הּ kullˈāh כֹּל whole וְ wᵊ וְ and שָׁקְעָ֖ה šāqᵊʕˌā שׁקע collapse כִּ ki כְּ as יאֹ֥ר yʔˌōr יְאֹר Nile מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 9:5. et Dominus Deus exercituum qui tangit terram et tabescet et lugebunt omnes habitantes in ea et ascendet sicut rivus omnis et defluet sicut fluvius AegyptiAnd the Lord the God of hosts is he who toucheth the earth, and it shall melt: and all that dwell therein shall mourn: and it shall rise up as a river, and shall run down as the river of Egypt. 5. For the Lord, the GOD of hosts, he that toucheth the land and it melteth, and all that dwell therein shall mourn; and it shall rise up wholly like the River; and shall sink again, like the River of Egypt; 9:5 Ибо Господь Бог Саваоф коснется земли, и она растает, и восплачут все живущие на ней; и поднимется вся она как река, и опустится как река Египетская. 9:5 καὶ και and; even κύριος κυριος lord; master κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὁ ο the ἐφαπτόμενος εφαπτω the γῆς γη earth; land καὶ και and; even σαλεύων σαλευω sway; rock αὐτήν αυτος he; him καὶ και and; even πενθήσουσιν πενθεω sad πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle αὐτήν αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ὡς ως.1 as; how ποταμὸς ποταμος river συντέλεια συντελεια consummation αὐτῆς αυτος he; him καὶ και and; even καταβήσεται καταβαινω step down; descend ὡς ως.1 as; how ποταμὸς ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 9:5 וַ wa וְ and אדֹנָ֨י ʔḏōnˌāy אֲדֹנָי Lord יְהוִ֜ה [yᵊhwˈih] יְהוָה YHWH הַ ha הַ the צְּבָאֹ֗ות ṣṣᵊvāʔˈôṯ צָבָא service הַ ha הַ the נֹּוגֵ֤עַ nnôḡˈēₐʕ נגע touch בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and תָּמֹ֔וג ttāmˈôḡ מוג faint וְ wᵊ וְ and אָבְל֖וּ ʔāvᵊlˌû אבל mourn כָּל־ kol- כֹּל whole יֹ֣ושְׁבֵי yˈôšᵊvê ישׁב sit בָ֑הּ vˈāh בְּ in וְ wᵊ וְ and עָלְתָ֤ה ʕālᵊṯˈā עלה ascend כַ ḵa כְּ as † הַ the יְאֹר֙ yᵊʔˌōr יְאֹר Nile כֻּלָּ֔הּ kullˈāh כֹּל whole וְ wᵊ וְ and שָׁקְעָ֖ה šāqᵊʕˌā שׁקע collapse כִּ ki כְּ as יאֹ֥ר yʔˌōr יְאֹר Nile מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 9:5. et Dominus Deus exercituum qui tangit terram et tabescet et lugebunt omnes habitantes in ea et ascendet sicut rivus omnis et defluet sicut fluvius Aegypti ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the Lord the God of hosts is he who toucheth the earth, and it shall melt: and all that dwell therein shall mourn: and it shall rise up as a river, and shall run down as the river of Egypt. |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-19145. Как и в V:13, возвещение суда заканчивается прославлением величия и всемогущества Божия. Образ речи в ст. 5: заимствован из воспоминания о недавнем землетрясении (IV:11). Отсюда же в VIII:8: пророк заимствует и форму для выражения угрозы. См. прим. к VIII:8.Adam Clarke: Commentary on the Bible - 18319:5: The Lord God of hosts is he - So powerful is he that a touch of his hand shall melt or dissolve the land, and cause all its inhabitants to mourn. Here is still a reference to the earthquake. See the note Amo 8:8, where the same images are used.Albert Barnes: Notes on the Bible - 18349:5: And who is He who should do this? God, at whose command are all creatures. This is the hope of His servants; from where Hezekiah begins his prayer, "Lord of hosts, God of Israel" Isa 37:16. This is the hopelessness of His enemies. "That toucheth the land" or "earth, and it shall melt," rather, "hath melted." His Will and its fulfillment are one. "He spake, and it was; He commanded and it stood fast" Psa 33:9. His Will is first, as the cause of what is done; in time they co-exist. He hath no need to put forth His strength; a touch, the slightest indication of His Will, sufficeth. If the solid earth, how much more its inhabitants! So the Psalmist says, "The pagan raged, the kingdoms were moved; He uttered His voice, the earth melted" Psa 46:6. The hearts of men melt when they are afraid of His presence; human armies melt away, dispersed; the great globe itself shall dissolve into its ancient chaos at His Will.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:5: toucheth: Psa 46:6, Psa 144:5; Isa 64:1; Mic 1:3; Nah 1:6; Hab 3:10; Rev 20:11and all: Amo 8:8; Jer 12:4; Hos 4:3 shall rise: Psa 32:6, Psa 93:3, Psa 93:4; Isa 8:7, Isa 8:8; Mat 7:27 Carl Friedrich Keil and Franz Delitzsch9:5To strengthen this threat, Amos proceeds, in Amos 9:5, Amos 9:6, to describe Jehovah as the Lord of heaven and earth, who sends judgments upon the earth with omnipotent power. Amos 9:5. "And the Lord Jehovah of hosts, who toucheth the earth, and it melteth, and all the inhabitants of thereupon mourn; and the whole of it riseth like the Nile, and sinketh like the Nile of Egypt. Amos 9:6. Who buildeth His stories in heaven, and His vault, over the earth hath He founded it; who calleth to the waters of the sea, and poureth them out over the earth: Jehovah is His name." This description of God, who rules with omnipotence, is appended, as in Amos 4:13 and Amos 5:8, without any link of connection whatever. We must not render it, "The Lord Jehovah of hosts is He who toucheth the earth;" but we must supply the connecting thought, "And He who thus directeth His eye upon you is the Lord Jehovah of hosts, who toucheth the earth, and it melteth." The melting or dissolving of the earth is, according to Ps 46:7, an effect produced by the Lord, who makes His voice heard in judgments, or "the destructive effect of the judgments of God, whose instruments the conquerors are" (Hengstenberg), when nations reel and kingdoms totter. The Lord therefore touches the earth, so that it melts, when He dissolves the stability of the earth by great judgments (cf. Ps 75:4). "Israel could not fail to test the truth of these words by painful experience, when the wild hordes of Assyria poured themselves over the western parts of Asia" (Hengstenberg). The following words, depicting the dissolution of the earth, are repeated, with very inconsiderable alterations, from Amos 8:8; we have merely the omission of ונגרשׁה, and the kal שׁקעה substituted for the niphal נשׁקה. In Amos 9:6 there is evidently an allusion to the flood. God, who is enthroned in heaven, in the cloud-towers built above the circle of the earth, possesses the power to pour the waves of the sea over the earth by His simple word. Ma‛ălōth is synonymous with עליּות in Ps 104:3 : upper rooms, lit., places to which one has to ascend. 'Aguddâh, an arch or vault: that which is called râqı̄ă‛, the firmament, in other places. The heaven, in which God builds His stories, is the heaven of clouds; and the vault, according to Gen 1:7, is the firmament of heaven, which divided the water above the firmament from the water beneath it. Consequently the upper rooms of God are the waters above the firmament, in or out of which God builds His stories (Ps 104:3), i.e., the cloud-tower above the horizon of the earth, which is raised above it like a vault. Out of this cloud-castle the rain pours down (Ps 104:13); and out of its open windows the waters of the flood poured down, and overflowed the earth (Gen 7:11). When God calls to the waters of the sea, they pour themselves over the surface of the earth. The waves of the sea are a figurative representation of the agitated multitude of nations, or of the powers of the world, which pour their waves over the kingdom of God (see at Amos 7:4). John Gill9:5 And the Lord God of hosts is he that toucheth the land, and it shall melt,.... Which is another reason why it is impossible to escape the hands of a sin revenging God, because he is omnipotent as well as omniscient; he is the Lord of all the armies above and below; and if he but touch the land, any particular country, as the land of Israel, it shakes and trembles, and falls into a flow of water, or melts like wax; as when he toucheth the hills and mountains they smoke, being like fuel to fire; see Ps 104:32;and all that dwell therein shall mourn; their houses destroyed, their substance consumed, and all that is near and dear to them swallowed up: and it shall rise up wholly like a flood, and shall be drowned as by the flood of Egypt; See Gill on Amos 8:8. John Wesley9:5 Toucheth - He needs not take great pains therein, a touch of his finger will do this. Shall melt - As snow before the sun.Robert Jamieson, A. R. Fausset and David Brown9:5 As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in Amos 8:8, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt." |
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9:69:6: Որ շինէ յերկինս զհամբառնալ իւր, եւ զաւետիս իւր յերկիր հաստատէ. որ կոչէ զջուրս ծովու՝ եւ հեղու զնա ՚ի վերայ երեսաց երկրի. Տէր ամենակալ անուն է նորա[10547]։ [10547] Ոսկան. Յերկրի հաստատէ։ Որ շինէ յերկինս [120]զհամբառնալ իւր, եւ զաւետիս իւր`` յերկիր հաստատէ. որ կոչէ զջուրս ծովու եւ հեղու զնա ի վերայ երեսաց երկրի. [121]Տէր ամենակալ անուն է`` նորա:6 Նա, ով պատրաստում է իր համբառնալը դէպի երկինք,ով իր աւետիսն է հաստատում երկրում,ով վերեւ է կանչում ծովի ջրերը եւ հեղում երկրի երեսին, Ամենակալ Տէր է նրա անունը: 6 Ինքն է որ երկնքի մէջ իր վերնատունները կը շինէ Ու անոր կամարը երկրի վրայ կը հաստատէ։Ծովուն ջուրերը կը կանչէ Ու զանոնք երկրի երեսին վրայ կը տարածէ։Անոր անունը Եհովա է։ 9:6: Որ շինէ յերկինս զհամբառնալ իւր, եւ զաւետիս իւր յերկիր հաստատէ. որ կոչէ զջուրս ծովու՝ եւ հեղու զնա ՚ի վերայ երեսաց երկրի. Տէր ամենակալ անուն է նորա[10547]։ [10547] Ոսկան. Յերկրի հաստատէ։ 6 Նա, ով պատրաստում է իր համբառնալը դէպի երկինք,ով իր աւետիսն է հաստատում երկրում,ով վերեւ է կանչում ծովի ջրերը եւ հեղում երկրի երեսին, Ամենակալ Տէր է նրա անունը: 6 Ինքն է որ երկնքի մէջ իր վերնատունները կը շինէ Ու անոր կամարը երկրի վրայ կը հաստատէ։Ծովուն ջուրերը կը կանչէ Ու զանոնք երկրի երեսին վրայ կը տարածէ։Անոր անունը Եհովա է։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:69:6 Он устроил горние чертоги Свои на небесах и свод Свой утвердил на земле, призывает воды морские, и изливает их по лицу земли; Господь имя Ему. he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:9:6 ὁ ο the οἰκοδομῶν οικοδομεω build εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἀνάβασιν αναβασις he; him καὶ και and; even τὴν ο the ἐπαγγελίαν επαγγελια promise αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land θεμελιῶν θεμελιοω found ὁ ο the προσκαλούμενος προσκαλεω summon τὸ ο the ὕδωρ υδωρ water τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐκχέων εκχεω pour out; drained αὐτὸ αυτος he; him ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὄνομα ονομα name; notable αὐτῷ αυτος he; him 9:6 הַ ha הַ the בֹּונֶ֤ה bbônˈeh בנה build בַ va בְּ in † הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens מַעֲלֹותָ֔יומעלותו *maʕᵃlôṯˈāʸw מַעֲלָה ascent וַ wa וְ and אֲגֻדָּתֹ֖ו ʔᵃḡuddāṯˌô אֲגֻדָּה bundle עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְסָדָ֑הּ yᵊsāḏˈāh יסד found הַ ha הַ the קֹּרֵ֣א qqōrˈē קרא call לְ lᵊ לְ to מֵֽי־ mˈê- מַיִם water הַ ha הַ the יָּ֗ם yyˈom יָם sea וַֽ wˈa וְ and יִּשְׁפְּכֵ֛ם yyišpᵊḵˈēm שׁפך pour עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ šᵊmˈô שֵׁם name 9:6. qui aedificat in caelo ascensionem suam et fasciculum suum super terram fundavit qui vocat aquas maris et effundit eas super faciem terrae Dominus nomen eiusHe that buildeth his ascension in heaven, and hath founded his bundle upon the earth: who calleth the waters of the sea, and poureth them out upon the face of the earth, the Lord is his name. 6. he that buildeth his chambers in the heaven, and hath founded his vault upon the earth; he that calleth for the waters of the sea and poureth them out upon the face of the earth; the LORD is his name. 9:6 Он устроил горние чертоги Свои на небесах и свод Свой утвердил на земле, призывает воды морские, и изливает их по лицу земли; Господь имя Ему. 9:6 ὁ ο the οἰκοδομῶν οικοδομεω build εἰς εις into; for τὸν ο the οὐρανὸν ουρανος sky; heaven ἀνάβασιν αναβασις he; him καὶ και and; even τὴν ο the ἐπαγγελίαν επαγγελια promise αὐτοῦ αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land θεμελιῶν θεμελιοω found ὁ ο the προσκαλούμενος προσκαλεω summon τὸ ο the ὕδωρ υδωρ water τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐκχέων εκχεω pour out; drained αὐτὸ αυτος he; him ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty ὄνομα ονομα name; notable αὐτῷ αυτος he; him 9:6 הַ ha הַ the בֹּונֶ֤ה bbônˈeh בנה build בַ va בְּ in † הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וַ wa וְ and אֲגֻדָּתֹ֖ו ʔᵃḡuddāṯˌô אֲגֻדָּה bundle עַל־ ʕal- עַל upon אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יְסָדָ֑הּ yᵊsāḏˈāh יסד found הַ ha הַ the קֹּרֵ֣א qqōrˈē קרא call לְ lᵊ לְ to מֵֽי־ mˈê- מַיִם water הַ ha הַ the יָּ֗ם yyˈom יָם sea וַֽ wˈa וְ and יִּשְׁפְּכֵ֛ם yyišpᵊḵˈēm שׁפך pour עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH שְׁמֹֽו׃ šᵊmˈô שֵׁם name 9:6. qui aedificat in caelo ascensionem suam et fasciculum suum super terram fundavit qui vocat aquas maris et effundit eas super faciem terrae Dominus nomen eius ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ He that buildeth his ascension in heaven, and hath founded his bundle upon the earth: who calleth the waters of the sea, and poureth them out upon the face of the earth, the Lord is his name. |
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 - 1903-19146. Пророк дает образное описание величия Божия. - Он устроил горние чертоги Свои (maalothav) на небесах: maalah значит собственно восход или ступень на лестнице (3: Цар Х:19; Пс CXX и др. ); LXX перевели его словом anabasiV, слав. "восход"; новейшие комментаторы обыкновенно отождествляют maalothav с евр. alijоth вышние обители, горние чертоги. - И свод Свой (Vaaguddatho): евр. aguddah значит связь, ярмо, пояс (Исх XII:22; Ис LV1II:6), толпа людей (2: Цар II:25); в приложении к зданию agguddah может означать свод, фундамент, в каковом смысле и употреблено это слово в ст. 6-м. Пророк называет фундаментом (сводом) чертогов вышних твердь или видимое небо. Все выражение пророка тождественно крепкому изречению Исаии: небо престол Мой, земля же подножие ног Моих (LXVI:I): - LXX производили слово aguddah от гл. nagad и перевели - epaggelia - свидетельство, обещание; отсюда в слав. "обещание Свое на земли основаяй".Adam Clarke: Commentary on the Bible - 18319:6: Buildeth his stories in the heaven - There is here an allusion to large houses, where there are cellars, or places dug in the ground as repositories for corn; middle apartments, or stories, for the families to live in; and the house-top for persons to take the air upon. There may be here a reference to the various systems which God has formed in illimitable space, transcending each other, as the planets do in our solar system: and thus we find Solomon speaking when addressing the Most High: "The heavens and the heaven of heavens cannot contain thee, השמים ושמי השמים hashshamayim ushemey hashshamayim, Kg1 8:27. Six heavens are necessarily implied in these three words. According to the points, the first and third are in the dual number, and the second is the contracted form of the plural. But how many more spheres may be intended who can tell? There may be millions of millions of stellar systems in unlimited space; and then what are all these to the Vast Immensity of God!Hath founded his troop in the earth - אגדיו aguddatho, from אגד agad, to bind or gather together, possibly meaning the seas and other collections of waters which he has gathered together and bound by his perpetual decree, that they cannot pass; yet when he calleth for these very waters, as in the general deluge, he "poureth them out upon the face of the earth." The Lord is his name - This points out his infinite essence. But what is that essence? and what is his nature? and what his immensity and eternity? What archangel can tell? Albert Barnes: Notes on the Bible - 18349:6: He that buildeth His stories - The word commonly means "steps," nor is there any reason to alter it. We read of "the third heavens Co2 12:2, the heavens of heavens Deu 10:14; Kg1 8:27; Psa 148:4; that is, heavens to which this heaven is as earth. They are different ways of expressing the vast unseen space which God has created, divided, as we know, through the distance of the fixed stars, into countless portions, of which the lower, or further removed, are but as "steps" to the presence of the Great King, where, "above all heavens" Eph 4:10, Christ sitteth at the Right Hand of God. It comes to the same, if we suppose the word to mean "upper chambers." The metaphor would still signify heavens above our heavens.And hath founded His troop - (literally, band in the earth Probably, "founded His arch upon the earth," that is, His visible heaven, which seems, like an arch, to span the earth. The whole then describes" all things visible and invisible;" all of this our solar system, and all beyond it, the many gradations to the Throne of God. : "He daily "buildeth His stories in the heavens," when He raiseth up His saints from things below to heavenly places, presiding over them, ascending in them. In devout wayfarers too, whose "conversation is in heaven Phi 3:20, He ascendeth, sublimely and mercifully indwelling their hearts. In those who have the fruition of Himself in those heavens, He ascendeth by the glory of beatitude and the loftiest contemplation, as He walketh in those who walk, and resteth in those who rest in Him." To this description of His power, Amos, as before Amo 5:8, adds that signal instance of its exercise on the ungodly, the flood, the pattern and type of judgments which no sinner escapes. God then hath the power to do this. Why should He not? R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:6: buildeth: Psa 104:3, Psa 104:13stories: or, spheres, Heb. ascensions, Maaloth "upper chambers," which in eastern houses are the principal apartments. Perhaps there is a reference here to the various systems which God has created in illimitable space, transcending each other as the planets do in our system. troop: or, bundle, Gen 2:1 Aguddah probably is the same as the Arabic ijad "an arch, vault," and may here denote the vault of heaven, or atmosphere, which God "hath founded, or established, upon, or over, al the earth," and into which "he calleth the waters of the sea, and poureth them out upon the face of the earth." calleth: Amo 5:8; Gen 7:11-19; Jer 5:22 The Lord: Amo 4:13; Exo 3:14, Exo 3:15 Geneva 15999:6 [It is] he that buildeth his (d) stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.(d) He declares by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgments when he punishes. John Gill9:6 It is he that buildeth his stories in the heaven,.... The three elements, according to Aben Ezra, fire, air, and water; the orbs, as Kimchi, one above another; a word near akin to this is rendered "his chambers", which are the clouds, Ps 104:3; perhaps the heaven, and the heaven of heavens, which are three stories high, may be meant; we read of the third heaven, 2Cor 12:2; and particularly the throne of God is in the highest heaven; and the "ascents" (y) to it, as it may be rendered. The Targum is,"who causeth to dwell in a high fortress the Shechinah of his glory:'' and hath founded his troop in the earth; this Kimchi interprets of the three above elements. So the words are translated in the Bishops' Bible in Queen Elizabeth's time, "he buildeth his spheres in the heaven, and hath laid the foundation of his globe of elements in the earth.'' Aben Ezra interprets it of animals; it may take in the whole compass of created beings on earth; so Jarchi explains it of the collection of his creatures; though he takes notice of another sense given, a collection of the righteous, which are the foundation of the earth, and for whose sake all things stand. Abarbinel interprets it of the whole of the tribe of Israel; and so the Targum paraphrases it of his congregation or church on earth: he beautifies his elect, which are "his bundle" (z), as it may be rendered; who are bound up in the bundle of life with the Lord their God, and are closely knit and united, as to God and Christ, so to one another; and perhaps is the best sense of the words (a): he that calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is his name; either to drown it, as at the general deluge; or to water and refresh it, as he does by exhaling water from the sea, and then letting it down in plentiful showers upon the earth; See Gill on Amos 5:8; now all these things are observed to show the power of God, and that therefore there can be no hope of escaping out of his hands. (y) "ascensiones suus", Pagninus, Montanus, Munster, Tigurine version, "gradus suo", Vatablus, Drusius, Cocceius. (z) "fasciculum suum", Montanus, Munster, Mercerus, Vatablus, Drusius, Burkius. (a) Schultens in Observ. ad Genesin, p. 197, 198, observes, that "agad", with the Arabs, signifies primarily to "bind", and is by them transferred to a building firmly bound, and compact together; and so may intend here in Amos the Lord's building, the church, which he hath founded in the earth; and so with Golius and Castellus is a building firmly compacted together. is used for a bunch of hyssop, Exod. xii. 27. and in the Misnic language for a handful or bundle of anything; see Buxtorf. Lex. Talmud. rad. John Wesley9:6 His stories - The celestial orbs one over another, as so many stories in an high and stately palace. And he hath founded his troop in the earth: all the creatures, which are one army, one body; so closely are they connected, and so harmoniously do they all act for the accomplishing of their creator's purposes. Calleth for the waters - Either in judgment to drown, or in mercy to give rain.Robert Jamieson, A. R. Fausset and David Brown9:6 stories--literally, "ascents," that is, upper chambers, to which the ascent is by steps [MAURER]; evidently referring to the words in Ps 104:3, Ps 104:13. GROTIUS explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 3Kings 10:18-19).founded his troop--namely, all animate creatures, which are God's troop, or host (Gen 2:1), doing His will (Ps 103:20-21; Joel 2:11). MAURER translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon. |
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9:79:7: Ոչ ապաքէն իբրեւ զորդիս Եթւովպացւոց էք դուք ինձ որդիք Իսրայէլի՝ ասէ Տէր. ո՞չ զԻսրայէլ հանի յերկրէն Եգիպտացւոց, եւ զայլազգիս՝ ՚ի Գամրաց, եւ զԱսորիս ՚ի Բոթորայ[10548]։ [10548] Ոմանք. Եւ զայլազգիս ՚ի Գամրայ։ Ո՞չ ապաքէն իբրեւ զորդիս Եթէովպացւոց էք դուք ինձ, որդիք Իսրայելի, ասէ Տէր. ո՞չ զԻսրայէլ հանի յերկրէն Եգիպտացւոց, եւ [122]զայլազգիս` ի Գամրաց, եւ զԱսորիս` ի Բոթորայ:7 «Միթէ ինձ համար եթովպացիների որդիների պէս չէ՞ք դուք, Իսրայէլի՛ որդիներ, - ասում է Տէրը. -իսրայէլին չհանեցի Եգիպտացիների երկրից,այլազգիներին՝ Գամրից եւ ասորիներին՝ Բոթորից»: 7 «Միթէ դուք ինծի Եթովպիացիներու որդիներուն պէս չէ՞քՈ՛վ Իսրայէլի որդիներ, կ’ըսէ Տէրը. Չէ՞ որ Իսրայէլը՝ Եգիպտոսէն Ու Փղշտացիները՝ Կափթորէն Եւ Ասորիները Կիրէն հանեցի»։ 9:7: Ոչ ապաքէն իբրեւ զորդիս Եթւովպացւոց էք դուք ինձ որդիք Իսրայէլի՝ ասէ Տէր. ո՞չ զԻսրայէլ հանի յերկրէն Եգիպտացւոց, եւ զայլազգիս՝ ՚ի Գամրաց, եւ զԱսորիս ՚ի Բոթորայ[10548]։ [10548] Ոմանք. Եւ զայլազգիս ՚ի Գամրայ։ 7 «Միթէ ինձ համար եթովպացիների որդիների պէս չէ՞ք դուք, Իսրայէլի՛ որդիներ, - ասում է Տէրը. -իսրայէլին չհանեցի Եգիպտացիների երկրից,այլազգիներին՝ Գամրից եւ ասորիներին՝ Բոթորից»: 7 «Միթէ դուք ինծի Եթովպիացիներու որդիներուն պէս չէ՞քՈ՛վ Իսրայէլի որդիներ, կ’ըսէ Տէրը. Չէ՞ որ Իսրայէլը՝ Եգիպտոսէն Ու Փղշտացիները՝ Կափթորէն Եւ Ասորիները Կիրէն հանեցի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:79:7 Не таковы ли, как сыны Ефиоплян, и вы для Меня, сыны Израилевы? говорит Господь. Не Я ли вывел Израиля из земли Египетской и Филистимлян из Кафтора, и Арамлян из Кира? ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir:9:7 οὐχ ου not ὡς ως.1 as; how υἱοὶ υιος son Αἰθιόπων αιθιοψ Aithiops; Ethiops ὑμεῖς υμεις you ἐστε ειμι be ἐμοί εμοι me υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master οὐ ου not τὸν ο the Ισραηλ ισραηλ.1 Israel ἀνήγαγον αναγω lead up; head up ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἐκ εκ from; out of Καππαδοκίας καππαδοκια Kappadokia; Kappathokia καὶ και and; even τοὺς ο the Σύρους συρος Syros; Siros ἐκ εκ from; out of βόθρου βοθρος hole 9:7 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not כִ ḵi כְּ as בְנֵי֩ vᵊnˌê בֵּן son כֻשִׁיִּ֨ים ḵušiyyˌîm כֻּשִׁי Ethiopian אַתֶּ֥ם ʔattˌem אַתֶּם you לִ֛י lˈî לְ to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֶעֱלֵ֨יתִי֙ heʕᵉlˈêṯî עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and פְלִשְׁתִּיִּ֥ים fᵊlištiyyˌîm פְּלִשְׁתִּי Philistine מִ mi מִן from כַּפְתֹּ֖ור kkaftˌôr כַּפְתֹּור Caphtor וַ wa וְ and אֲרָ֥ם ʔᵃrˌām אֲרָם Aram מִ mi מִן from קִּֽיר׃ qqˈîr קִיר Kir 9:7. numquid non ut filii Aethiopum vos estis mihi filii Israhel ait Dominus numquid non Israhel ascendere feci de terra Aegypti et Palestinos de Cappadocia et Syros de CyreneAre not you as the children of the Ethiopians unto me, O children of Israel, saith the Lord? did not I bring up Israel, out of the land of Egypt: and the Philistines out of Cappadocia, and the Syrians out of Cyrene? 7. Are ye not as the children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? 9:7 Не таковы ли, как сыны Ефиоплян, и вы для Меня, сыны Израилевы? говорит Господь. Не Я ли вывел Израиля из земли Египетской и Филистимлян из Кафтора, и Арамлян из Кира? 9:7 οὐχ ου not ὡς ως.1 as; how υἱοὶ υιος son Αἰθιόπων αιθιοψ Aithiops; Ethiops ὑμεῖς υμεις you ἐστε ειμι be ἐμοί εμοι me υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λέγει λεγω tell; declare κύριος κυριος lord; master οὐ ου not τὸν ο the Ισραηλ ισραηλ.1 Israel ἀνήγαγον αναγω lead up; head up ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner ἐκ εκ from; out of Καππαδοκίας καππαδοκια Kappadokia; Kappathokia καὶ και and; even τοὺς ο the Σύρους συρος Syros; Siros ἐκ εκ from; out of βόθρου βοθρος hole 9:7 הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not כִ ḵi כְּ as בְנֵי֩ vᵊnˌê בֵּן son כֻשִׁיִּ֨ים ḵušiyyˌîm כֻּשִׁי Ethiopian אַתֶּ֥ם ʔattˌem אַתֶּם you לִ֛י lˈî לְ to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֶעֱלֵ֨יתִי֙ heʕᵉlˈêṯî עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and פְלִשְׁתִּיִּ֥ים fᵊlištiyyˌîm פְּלִשְׁתִּי Philistine מִ mi מִן from כַּפְתֹּ֖ור kkaftˌôr כַּפְתֹּור Caphtor וַ wa וְ and אֲרָ֥ם ʔᵃrˌām אֲרָם Aram מִ mi מִן from קִּֽיר׃ qqˈîr קִיר Kir 9:7. numquid non ut filii Aethiopum vos estis mihi filii Israhel ait Dominus numquid non Israhel ascendere feci de terra Aegypti et Palestinos de Cappadocia et Syros de Cyrene ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Are not you as the children of the Ethiopians unto me, O children of Israel, saith the Lord? did not I bring up Israel, out of the land of Egypt: and the Philistines out of Cappadocia, and the Syrians out of Cyrene? |
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 - 1903-19147. У Израиля могла оставаться надежда, что он спасется от предстоящего суда Божия, как народ завета, избранный Богом из среды других. Пророк разрушает эту суетную надежду. В гл. I-II он поставил Израиля на одну линию с языческими народами пред карающим Правосудием Божиим. В III:1-2: пророк указал на то, что особенные милости Божии к народу, избрание его, - возложили на него особенные обязательства и послужат основанием для более строгого суда над ними. В IX:7: пророк снова выставляет на вид, что Израиль не имеет преимущества пред другими народами. Сыны Израилевы для Господа тоже, что презираемые эфиопляне, и как Господь вывел Израиля из Египта, так вывел Он филистимлян из Кафтора и арамлян из Кира. Кафтор, отечество филистимлян (Втор II:23; Иер XLVII:4), отождествляют с островом Критом (Гитциг, Кейль), с Кипром (Гоонакер) или же с Дельтой Нила (Эберс). LXX и Вульг. ошибочно отождествляли Кафтор с Каппадокией; отсюда в слав. т.: "и иноплеменники (филистимлян) из Кападдокии". - И Арамлян из Кира: по переводу LXX - "и сиряны из рова"; LXX производили, повидимому, слово Kir от karoh рыть. Симмон, блаж. Иероним перевели kir сл. Kurhnh, Суrenae, Феодотион - toicoV, стена. О местоположении Кира см. прим. I:5. Пророк отождествляет изведения Израиля из Египта с переселением филистимлян и арамлян, потому что особенный смысл изведения из Египта и теократического призвания Израиля теперь утратился: остались только лишь простые исторические события, аналогии для которых можно находить и в истории языческих народов.Adam Clarke: Commentary on the Bible - 18319:7: Children of the Ethiopians - Or Cushites. Cush was the son of Ham, Gen 10:6; and his descendants inhabited a part of Arabia Petraea and Arabia Felix. All this stock was universally despised. See Bochart.The Philistines from Caphtor - The island of Crete, the people of which were the Cherethim. See, Sa1 30:14; Eze 25:16; Zep 2:5. The Syrians from Kir? - Perhaps a city of the Medes, Isa 22:6. Aram, from whom Syria had its name, was the son of Shem, Gen 10:22. Part of his descendants settled in this city, and part in Aram Naharaim, "Syria of the two rivers," viz., Mesopotamia, included between the Tigris and the Euphrates. The meaning of the verse is this: Do not presume on my having brought you out of the land of Egypt and house of bondage, into a land flowing with milk and honey. I have brought other nations, and some of your neighbors, who are your enemies, from comparatively barren countries, into fruitful territories; such, for instance, as the Philistines from Caphtor, and the Syrians from Kir. Albert Barnes: Notes on the Bible - 18349:7: Are ye not as children of the Ethiopians unto Me, O children of Israel! - Their boast and confidence was that they were children of the patriarch, to whom God made the promises. But they, not following the faith nor doing the deeds of Israel, who was a "prince with God," or of Abraham, the father of the faithful, had, for "Bene Israel," children of Israel, become as "Bene Cushiim, children of the Ethiopians," descendants of Ham, furthest off from the knowledge and grace of God, the unchangeableness of whose color was an emblem of unchangeableness in evil. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil" Jer 13:23.Have I not brought up - (Did I not bring up) Israel out of the land of Egypt? Amos blends in one their plea and God's answer. God by bringing them up out of Egypt, pledged His truth to them to be their to protect and preserve them. True! so long as they. retained God as their God, and kept His laws. God chose them, that they might choose Him. By casting Him off, as their Lord and God, they cast themselves off and out of God's protection. By estranging themselves from God, they became as strangers in His sight. His act in bringing them up from Egypt had lost its meaning for them. It became no more than any Other event in His Providence, by which He brought up "the Philistines from Caphtor," who yet were aliens from Him, and "the Syrians from Kir," who, He had foretold, should be carried back there. This immigration of the Philistines from Caphtor must have taken place before the return of Israel from Egypt. For Moses says, "The Caphtorim, who came forth from Caphtor" had at this time "destroyed the Avvim who dwelt in villages unto Gazah, and dwelt in their stead" Deu 2:23 An entire change in their affairs had also taken place in the four centuries and a half since the days of Isaac. In the time of Abraham and Isaac, Philistia was a kingdom; its capital, Gerar. Its king had a standing army, Phichol being "the captain of the host" Gen 21:22; Gen 26:26 : he had also a privy councillor, Ahuzzath Gen 26:26. From the time after the Exodus, Philistia had ceased to be a kingdom, Gerar disappears from history; the power of Philistia is concentrated in five new towns, Gaza, Ashdod, Askelon, Gath, Ekron, with five heads, who consult and act as one (see above, the note at Amo 1:6-8). The Caphtorim are in some sense also distinct from the old Philistines. They occupy a district not co-extensive with either the old or the new land of the Philistines. In the time of Saul, another Philistine clan is mentioned, the Cherethite. The Amalekites made a marauding inroad into the south country of the Cherethites; Sa1 30:14; which immediately afterward is called "the land of the Philistines" Sa1 30:16. Probably then, there were different immigrations of the same tribe into Palestine, as there were different immigrations of Danes or Saxons into England, or as there have been and are from the old world into the new, America and Australia. They, were then all merged in one common name, as English, Scotch, Irish, are in the United States. The first immigration may have been that from the Casluhim, "out of whom came Philistim" Gen 10:14; a second, from the Caphtorim, a kindred people, since they are named next to the Casluhim Gen 10:14, as descendants of Mizraim. Yet a third were doubtless the Cherethim. But all were united under the one name of Philistines, as Britons, Danes, Saxons, Normans, are united under the one name of English. Of these immigrations, that from Caphtor, even if (as seems probable) second in time, was the chief; which agrees with the great accession of strength, which the Philistines had received at the time of the Exodus; from where the Mediterranean had come to be called by their name, "the sea of the Philistines" Exo 23:31 : and, in Moses' song of thanksgiving, "the inhabitants of Philistia" are named on a level with "all the inhabitants of Canaan" Exo 15:14-15; and God led His people by the way of Mount Sinai, in order not to expose them at once to so powerful an enemy Exo 13:17. A third immigration of Cherethim, in the latter part of the period of the Judges, would account for the sudden increase of strength, which they seem then to have received. For whereas heretofore those whom God employed to chasten Israel in their idolatries, were Kings of Mesopotamia, Moab, Hazor, Midian, Amalek, and the children of the East Judg. 3-10:5, and Philistia had, at the beginning of the period, lost Gaza, Ashkelon, and Ekron Jdg 1:18, to Israel, and was repulsed by Shamgar, thenceforth, to the time of David, they became the great scourge of Israel on the west of Jordan, as Ammon was on the east. The Jewish traditions in the Septuagint, the Vulgate, and three Targums, agree that Caphtor was Cappadocia, which, in that it extended to the Black Sea, might be callad "I, seacoast," literally, "habitable land, as contrasted with the sea which washed it, whether it surrounded it or no. The Cherethites may have come from Crete, as an intermediate resting place in their migrations. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:7: ye not: Jer 9:25, Jer 9:26, Jer 13:23Have not: Amo 2:10; Exo 12:51; Hos 12:13 the Philistines: Deu 2:23; Jer 47:4 the Syrians: Amo 1:5; Kg2 16:9 Carl Friedrich Keil and Franz Delitzsch9:7The Lord will pour out these floods upon sinful Israel, because it stands nearer to Him than the heathen do. Amos 9:7. "Are ye not like the sons of the Cushites to me, ye sons of Israel? is the saying of Jehovah. Have I not brought Israel up out of the land of Egypt, and the Philistines out of Caphtor, and Aram out of Kir?" With these words the prophet tears away from the sinful nation the last support of its carnal security, namely, reliance upon its election as the nation of God, which the Lord has practically confirmed by leading Israel up out of Egypt. Their election as the people of Jehovah was unquestionably a pledge that the Lord would not cast off His people, or suffer them to be destroyed by the heathen. But what the apostle says of circumcision in Rom 2:25 applied to this election also, namely, that it was of benefit to none but those who kept the law. It afforded a certainty of divine protection simply to those who proved themselves to be the children of Israel by their walk and conduct, and who faithfully adhered to the Lord. To the rebellious it was of no avail. Idolaters had become like the heathen. The Cushites are mentioned, not so much as being descendants of the accursed Ham, as on account of the blackness of their skin, which was regarded as a symbol of spiritual blackness (cf. Jer 13:23). The expression "sons (children) of the Cushites" is used with reference to the title "sons (children) of Israel," the honourable name of the covenant nation. For degenerate Israel, the leading up out of Egypt had no higher signification than the leading up of the Philistines and Syrians out of their former dwelling-places into the lands which they at present inhabited. These two peoples are mentioned by way of example: the Philistines, because they were despised by the Israelites, as being uncircumcised; the Syrians, with an allusion to the threat in Amos 1:5, that they should wander into exile to Kir. On the fact that the Philistines sprang from Caphtor, see the comm. on Gen 10:14. Geneva 15999:7 [Are] ye not as children of the Ethiopians (e) unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from (f) Caphtor, and the Syrians from Kir?(e) Am I more bound to you than to the Ethiopians, or other people? Yet I have bestowed upon you greater benefits. (f) Read (Jer 47:4). John Gill9:7 Are ye not as children of the Ethiopians unto me, O children of Israel? saith the Lord,.... And therefore had no reason to think they should be delivered because they were the children of Israel, of Abraham, Isaac, and Jacob; since they were no more to God than the children of the Ethiopians, having behaved like them; and were become as black as they through sin, and were idolaters like them; and so accustomed to sin, and hardened in it, that they could no more change their course and custom of sinning than the Ethiopian could change his skin, Jer 13:23; The Ethiopians are represented by Diodorus Siculus (b) as very religious, that is, very idolatrous; and as the first that worshipped the gods, and offered sacrifice to them; hence they were very pleasing to them, and in high esteem with them; wherefore Homer (c) speaks of Jupiter, and the other gods, going to Ethiopia to an anniversary feast, and calls them the blameless Ethiopians; and so Lucian (d) speaks of the gods as gone abroad, perhaps to the other side of the ocean, to visit the honest Ethiopians; for they are often used to visit them, and, as he wittily observes, even sometimes without being invited. Jarchi suggests the sense to be, that they were as creatures upon the same foot, and of the same descent, with other nations; and paraphrases it thus,"from the sons of Noah ye came as the rest of the nations.'' Kimchi takes the meaning to be this, "as the children of the Ethiopians are servants so should ye be unto me.'' The Targum is very foreign from the sense, "are ye not reckoned as beloved children before me, O house of Israel?'' the first sense is best: have not I brought up Israel out of the land of Egypt? and therefore it was ungrateful in them to behave as they have done; nor can they have any dependence on this, or argue from hence that they shall be indulged with other favours, or be continued in their land, since the like has been done for other nations, as follows: and the Philistines from Caphtor, and the Syrians from Kir? that is, have I not brought up the one from the one place, and the other from the other? the Philistines and Caphtorim are mentioned together as brethren, Gen 10:14; and the Avim which dwelt in the land of Palestine in Hazerim unto Azzah were destroyed by the Caphtorim, who dwelt in their stead, Deut 2:23; from whom, it seems by this, the Philistines were delivered, who are called the remnant of the country of Caphtor, Jer 47:4. Aben Ezra understands it as if the Israelites were not only brought out of Egypt, but also from the Philistines, and from Caphtor: others take these two places, Caphtor and Kir, to be the original of the Philistines and Syrians, and not where they had been captives, but now delivered: so Japhet, "ye are the children of one father, God, who brought you out of Egypt, and not as the Philistines from Caphtor, and the Syrians from Kir, who were mixed together;'' and R. Joseph Kimchi thus, "from Caphtor came destroyers to the Philistines, who destroyed them; and from Kir came Tiglathpileser, the destroyer, to the Syrians, who carried them captive there.'' Of the captivity of the Philistines, and their deliverance from the Caphtorim, we nowhere read; the captivity of the Syrians in Kir Amos prophesied of, Amos 1:5; and if he speaks here of their deliverance from it, he must live at least to the times of Ahaz; for in his times it was they were carried captive thither, 4Kings 16:9. Caphtor some take to be Cyprus, because it seems to be an island, Jer 47:4; but by it the Targum, Septuagint, Vulgate Latin, Syriac and Arabic versions understand Cappadocia; and the Cappadocians used to be called by the Greeks and Persians Syrians, as Herodotus (e) and others, observe. Bochart (f) is of opinion that that part of Cappadocia is intended which is called Colchis; and the rather since he finds a city in that country called Side, which in the Greek tongue signifies a pomegranate, as Caphtor does in Hebrew; and supposes the richness of the country led the Caphtorim thither, who, having stayed awhile, returned to Palestine, and there settled; which expedition he thinks is wrapped up in the fable of the Greek poets, concerning that of Typhon out of Egypt to Colchis and from thence to Palestine; and indeed the Jewish Targumists (g) every where render Caphtorim by Cappadocians, and Caphtor by Cappadocia, or Caphutkia; but then by it they understand a place in Egypt, even Pelusium, now called Damiata; for the Jewish writers say (h) Caphutkia is Caphtor, in the Arabic language Damiata; so Benjamin of Tudela says (i), in two days I came to Damiata, this is Caphtor; and no doubt the Caphtorim were in Egypt originally since they descended from Mizraim; but Calmet (k) will have it that the island of Crete is meant by Caphtor; and observes, theft, the Philistines were at first called strangers in Palestine, their proper name being Cherethites, or Cretians, as in Ezek 25:16; as the Septuagint render that name of theirs; and that the language, manners, arms, religion and gods, of the Philistines and Cretians, are much the same; he finds a city in Crete called Aptera, which he thinks has a sensible relation to Caphtor; and that the city of Gaza in Palestine went by the name of Minoa, because of Minos king of Crete, who, coming into that country, called this ancient city by his own name. The Targum and Vulgate Latin version render Kir by Cyrene, by which must be meant, not Cyrene in Africa, but in Media; so Kir is mentioned along with Elam or Persia in Is 22:6; whither the people of Syria were carried captive by Tiglathpileser, as predicted in Amos 1:5; and, as the above writer observes (l), not certainly into the country of Cyrene near Egypt, where that prince was possessed of nothing; but to Iberia or Albania, where the river Kir or Cyrus runs, which discharges itself into the Caspian sea; and Josephus (m) says they were transported into Upper Media; and the above author thinks that the Prophet Amos, in this passage, probably intended to comprehend, under the word "Cyr" or "Kir", the people beyond the Euphrates, and those of Mesopotamia, from whence the Aramaeans in reality came, who were descended from Aram the son of Shem; and he adds, we have no certain knowledge of their coming in particular out of this country, where the river Cyrus flows; and, upon the whole, it is difficult to determine whether this is to be understood of the origin of these people, or of their deliverance from captivity; the latter may seem probable, since it is certain that the prophet speaks of the deliverance of Israel from the captivity of Egypt; and it is as certain that the Syrians were carried captive to Kir, and, no doubt, from thence delivered; though we have no account of the Philistines being captives to Caphtor, and of their deliverance from thence; however, doubtless these were things well known to Amos, and in his times, he here speaks of. In some of our English copies it is read Assyrians instead of Syrians, very wrongly; for "Aram", and not "Ashur", is the word here used. (b) Bibliothec. l. 3. p. 143, 144. (c) Ibid. 1. l. 423. (d) In Jupiter Tragaedus. (e) Clio, sive l. 1. 72. Terpsichore, sive l. 5. c. 40. & Polymnia, sive l. 7. c. 72. Vid. Strabo. Geograph. l. 22. p. 374. (f) Phaleg. l. 4. c. 32. col. 291, 292. (g) Targum Onkelos, Jon. & Jerus. in Gen. x. 4. & Ben Uzziel in Jer. xlvii. 4. & in loc. (h) Maimon. & Bartenora in Misn. Cetubot, c. 13. sect. 11. (i) Itinerarium, p. 125. (k) Dictionary in tile word "Caphtor". (l) Dictionary, in the word "Cyrene". (m) Antiqu. l. 9. c. 12. sect. 3. John Wesley9:7 The Arabians - A wild, thievish, and servile nation. Have not I brought - And whereas you boast my kindness to you, bringing you out of Egypt, and thereupon conclude, God cannot leave you whom he hath so redeemed; you argue amiss, for this aggravates your sin. From Kir - Conquered by some potent enemies, and sent away to Kir, a country of Media, yet at last delivered. Should these nations, argue themselves to be out of danger of divine justice, because I had done this for them.Robert Jamieson, A. R. Fausset and David Brown9:7 unto me--however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare Jer 13:23). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on Is 14:29, &c.) from Caphtor (compare Deut 2:23; see on Jer 47:4), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on Is 22:6), so they should be carried back captive into the same land (see on Amos 1:15; 4Kings 16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (Gen 10:6, Gen 10:8, Gen 10:10). |
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9:89:8: Ահաւասիկ աչք Տեառն ՚ի վերայ թագաւորութեանդ մեղաւորաց. եւ բարձի՛ց զդա յերեսաց երկրէ. սակայն ՚ի սպառ ո՛չ ջնջեցից զտունն Յակոբու՝ ասէ Տէր։ Ահաւասիկ աչք [123]Տեառն ի վերայ թագաւորութեանդ մեղաւորաց, եւ բարձից զդա յերեսաց երկրէ. սակայն ի սպառ ոչ ջնջեցից զտունն Յակոբու, ասէ Տէր:8 Ահա Տիրոջ աչքը մեղաւորների այդ թագաւորութեան վրայ է.«Ես դա պիտի վերացնեմ երկրի երեսից,սակայն չեմ ջնջի Յակոբի տունը, - ասում է Տէրը: - 8 Ահա Տէր Եհովային աչքերը այդ մեղաւոր թագաւորութեանը վրայ են։«Զանիկա երկրի երեսէն պիտի կորսնցնեմ. Սակայն Յակոբին տունը բոլորովին պիտի չկորսնցնեմ», կ’ըսէ Տէրը։ 9:8: Ահաւասիկ աչք Տեառն ՚ի վերայ թագաւորութեանդ մեղաւորաց. եւ բարձի՛ց զդա յերեսաց երկրէ. սակայն ՚ի սպառ ո՛չ ջնջեցից զտունն Յակոբու՝ ասէ Տէր։ 8 Ահա Տիրոջ աչքը մեղաւորների այդ թագաւորութեան վրայ է.«Ես դա պիտի վերացնեմ երկրի երեսից,սակայն չեմ ջնջի Յակոբի տունը, - ասում է Տէրը: - 8 Ահա Տէր Եհովային աչքերը այդ մեղաւոր թագաւորութեանը վրայ են։«Զանիկա երկրի երեսէն պիտի կորսնցնեմ. Սակայն Յակոբին տունը բոլորովին պիտի չկորսնցնեմ», կ’ըսէ Տէրը։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:89:8 Вот, очи Господа Бога на грешное царство, и Я истреблю его с лица земли; но дом Иакова не совсем истреблю, говорит Господь. Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD:9:8 ἰδοὺ ιδου see!; here I am οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove αὐτὴν αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land πλὴν πλην besides; only ὅτι οτι since; that οὐκ ου not εἰς εις into; for τέλος τελος completion; sales tax ἐξαρῶ εξαιρω lift out / up; remove τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master 9:8 הִנֵּ֞ה hinnˈē הִנֵּה behold עֵינֵ֣י׀ ʕênˈê עַיִן eye אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH בַּ ba בְּ in † הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom הַֽ hˈa הַ the חַטָּאָ֔ה ḥaṭṭāʔˈā חַטָּא sinful וְ wᵊ וְ and הִשְׁמַדְתִּ֣י hišmaḏtˈî שׁמד destroy אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil אֶ֗פֶס ʔˈefes אֶפֶס end כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not הַשְׁמֵ֥יד hašmˌêḏ שׁמד destroy אַשְׁמִ֛יד ʔašmˈîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:8. ecce oculi Domini Dei super regnum peccans et conteram illud a facie terrae verumtamen conterens non conteram domum Iacob dicit DominusBehold the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from the face of the earth: but yet I will not utterly destroy the house of Jacob, saith the Lord. 8. Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD. 9:8 Вот, очи Господа Бога на грешное царство, и Я истреблю его с лица земли; но дом Иакова не совсем истреблю, говорит Господь. 9:8 ἰδοὺ ιδου see!; here I am οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἐπὶ επι in; on τὴν ο the βασιλείαν βασιλεια realm; kingdom τῶν ο the ἁμαρτωλῶν αμαρτωλος sinful καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove αὐτὴν αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land πλὴν πλην besides; only ὅτι οτι since; that οὐκ ου not εἰς εις into; for τέλος τελος completion; sales tax ἐξαρῶ εξαιρω lift out / up; remove τὸν ο the οἶκον οικος home; household Ιακωβ ιακωβ Iakōb; Iakov λέγει λεγω tell; declare κύριος κυριος lord; master 9:8 הִנֵּ֞ה hinnˈē הִנֵּה behold עֵינֵ֣י׀ ʕênˈê עַיִן eye אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֗ה [yᵊhwˈih] יְהוָה YHWH בַּ ba בְּ in † הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom הַֽ hˈa הַ the חַטָּאָ֔ה ḥaṭṭāʔˈā חַטָּא sinful וְ wᵊ וְ and הִשְׁמַדְתִּ֣י hišmaḏtˈî שׁמד destroy אֹתָ֔הּ ʔōṯˈāh אֵת [object marker] מֵ mē מִן from עַ֖ל ʕˌal עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face הָ hā הַ the אֲדָמָ֑ה ʔᵃḏāmˈā אֲדָמָה soil אֶ֗פֶס ʔˈefes אֶפֶס end כִּ֠י kˌî כִּי that לֹ֣א lˈō לֹא not הַשְׁמֵ֥יד hašmˌêḏ שׁמד destroy אַשְׁמִ֛יד ʔašmˈîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] בֵּ֥ית bˌêṯ בַּיִת house יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 9:8. ecce oculi Domini Dei super regnum peccans et conteram illud a facie terrae verumtamen conterens non conteram domum Iacob dicit Dominus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from the face of the earth: but yet I will not utterly destroy the house of Jacob, saith the Lord. |
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 - 1903-19148. Избрание народа было не безусловным, а условным; если народ не исполнил условий завета, требований правды, то и Иегова нарушает завет и вместо того, чтобы миловать, будет разрушать и истреблять. - Вот, очи Господа Бога - на грешное царство: пророк говорит, вероятно, не вообще о царстве грешников (Драйвер), а именно о царстве Израильском. При этом нет нужды думать, чтобы пророк имел в виду выражением грешное царство выставить противоположность между Израильским и Иудейским царством, вопреки высказанному в III:1; VI:1, 11) одинаковому осуждению обоих царств. (Отсюда Велльг., Новак и др. делают вывод о неподлинности ст. 8: и д. ). Пророк говорит об Израиле без отношения к Иуде.8. С 8: ст. начинается заключение кн. Амоса и излагается обетование о спасении остатка дома Иакова. Пророк, восполняя сказанное ранее, возвещает, что погибнут только грешники (8-10), что после испытаний совершится восстановление народа (11-12) и изольются в изобилии на спасенных милости Божий. Отрицательная критика (Баудиссин, Сменд, Велльг., Новак) считает ст. 8-15: добавлением, сделанным рукою последнего редактора книга пророка Амоса, ввиду того, что в предшествующих речах пророк решительно говорит о погибели всего народа, выведенного из Египта (III:1; ср. II:4-5; VI:1). Но изложенное соображение нельзя признать убедительным. Разделение угрозы и обетования в пророческой речи - обычный прием. Речи Амоса в гл. I-VIII не исключают мысли о спасении, так как, очевидно, угрожающее народу наказание пророк описывал гиперболически. В первой половине ст. 8-го также говорится о погибели дома Израилева в абсолютом смысле; но вслед за этим, во второй половине стиха, идет речь о спасению. Это не противоречие, а обычная принятая форма изложения. И если нельзя отвергать принадлежности ст. 8-го одному автору, то нет основания сомневаться и в принадлежности ст. 8-15: тому же пророку, который ранее возвещал погибель народа в абсолютной форме. Что касается образов, употребляемых в ст. 8-15: для изображения будущего спасения, то они вполне соответствуют особенностям речи пророка Амоса и, значит, доказывают этим принадлежность ст. 8-15: к первоначальному составу книги Амоса. - Выражение дом Иакова в ст. 8: обозначает Израильское царство, и в некоторых списках LXX, а также в сл. т. заменено словами: "дом Израилев". Adam Clarke: Commentary on the Bible - 18319:8: The eyes of the Lord God are upon the sinful kingdom - The kingdom of Israel, peculiarly sinful; and therefore to be signally destroyed by the Assyrians.I will not utterly destroy the house of Jacob - The race shall not become extinct: I will reserve them as monuments of my justice, and finally of my mercy. Albert Barnes: Notes on the Bible - 18349:8: Behold the eyes of the Lord are upon the sinful kingdom - The sinful kingdom may mean each "sinful kingdom," as Paul says, God "will render unto every man according to his deeds - unto them who do not obey the truth but obey unrighteousness, tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile" Rom 2:6-9. His "Eyes" are "on the sinful kingdom," whatsoever or wheresoever it be, and so on Israel also: "and I will destroy it from off the face of the earth." In this case, the emphasis would be on the, "I will not "utterly" destroy." God would destroy sinful kingdoms, yet Israel, although sinful, He would not "utterly" destroy, but would leave a remnant, as He had so often promised. Yet perhaps, and more probably, the contrast is between "the kingdom" and "the house of Israel. The kingdom," being founded in sin, bound up inseparably with sin, God says, "I will destroy from off the face of the earth," and it ceased foRev_er. Only, with the kingdom, He says, "I will not utterly destroy the house of Jacob," to whom were the promises, and to whose seed, whosoever were the true Israel, those promises should be kept. So He explains;R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:8: the eyes: Amo 9:4; Psa 11:4-6; Pro 5:21, Pro 15:3; Jer 44:27and I: Gen 6:7, Gen 7:4; Deu 6:15; Kg1 13:34; Hos 1:6, Hos 9:11-17, Hos 13:15, Hos 13:16 saving: Deu 4:31; Isa 27:7, Isa 27:8; Jer 5:10, Jer 30:11, Jer 31:35, Jer 31:36, Jer 33:24-26; Joe 2:32; Oba 1:16, Oba 1:17; Rom 11:1-7, Rom 11:28, Rom 11:29 Carl Friedrich Keil and Franz Delitzsch9:8Election, therefore, will not save sinful Israel from destruction. After Amos has thus cut off all hope of deliverance from the ungodly, he repeats, in his own words in Amos 9:8., the threat already exhibited symbolically in Amos 9:1. Amos 9:8. "Behold, the eyes of the Lord Jehovah are against the sinful kingdom, and I destroy it from off the face of the earth; except that I shall not utterly destroy the house of Jacob: is the saying of Jehovah. Amos 9:9. For, behold, I command, and shake the house of Israel among all nations, as (corn) is shaken in a sieve, and not even a little grain falls to the ground. Amos 9:10. All the sinners of my people will die by the sword, who say, The evil will not overtake or come to us." The sinful kingdom is Israel; not merely the kingdom of the ten tribes however, but all Israel, the kingdom of the ten tribes along with Judah, the house of Jacob or Israel, which is identical with the sons of Israel, who had become like the Cushites, although Amos had chiefly the people and kingdom of the ten tribes in his mind. Bammamlâkhâh, not upon the kingdom, but against the kingdom. The directing of the eye upon an object is expressed by על (Amos 9:4) or אל (cf. Ps 34:16); whereas ב is used in relation to the object upon which anger rests (Ps 34:17). Because the Lord had turned His eye towards the sinful kingdom, He must exterminate it, - a fate with which Moses had already threatened the nation in Deut 6:15. Nevertheless (אפס כּי, "only that," introducing the limitation, as in Num 13:28; Deut 15:4) the house of Jacob, the covenant nation, shall not be utterly destroyed. The "house of Jacob" is opposed to the "sinful nation;" not, however, so that the antithesis simply lies in the kingdom and people (regnum delebo, non populum), or that the "house of Jacob" signifies the kingdom of Judah as distinguished from the kingdom of the ten tribes, for the "house of Jacob" is perfectly equivalent to the "house of Israel" (Amos 9:9). The house of Jacob is not to be utterly destroyed, but simply to be shaken, as it were, in a sieve. The antithesis lies in the predicate החטּא, the sinful kingdom. So far as Israel, as a kingdom and people, is sinful, it is to be destroyed from off the face of the earth. But there is always a divine kernel in the nation, by virtue of its divine election, a holy seed out of which the Lord will form a new and holy people and kingdom of God. Consequently the destruction will not be a total one, a השׁמיד אשׁמיד. The reason for this is introduced by kı̄ (for) in Amos 9:9. The Lord will shake Israel among the nations, as corn is shaken in a sieve; so that the chaff flies away, and the dust and dirt fall to the ground, and only the good grains are left in the sieve. Such a sieve are the nations of the world, through which Israel is purified from its chaff, i.e., from its ungodly members. Tserōr, generally a bundle; here, according to its etymology, that which is compact or firm, i.e., solid grain as distinguished from loose chaff. In 2Kings 17:13 it is used in a similar sense to denote a hard piece of clay or a stone in a building. Not a single grain fill fall to the ground, that is to say, not a good man will be lost (cf. 1Kings 26:20). The self-secure sinners, however, who rely upon their outward connection with the nation of God (compare Amos 9:7 and Amos 3:2), or upon their zeal in the outward forms of worship (Amos 5:21.), and fancy that the judgment cannot touch them (הקדּים בּעד, to come to meet a person round about him, i.e., to come upon him from every side), will all perish by the sword. This threat is repeated at the close, without any formal link of connection with Amos 9:9, not only to prevent any abuse of the foregoing modification of the judgment, but also to remove this apparent discrepancy, that whereas in Amos 9:1-4 it is stated that not one will escape the judgment, according to Amos 9:8, the nation of Israel is not to be utterly destroyed. In order to anticipate the frivolity of the ungodly, who always flatter themselves with the hope of escaping when there is a threatening of any general calamity, the prophet first of all cuts off all possibilities whatever in Amos 9:1-4, without mentioning the exceptions; and it is not till afterwards that the promise is introduced that the house of Israel shall not be utterly annihilated, whereby the general threat is limited to sinners, and the prospect of deliverance and preservation through the mercy of God is opened to the righteous. The historical realization or fulfilment of this threat took place, so far as Israel of the ten tribes was concerned, when their kingdom was destroyed by the Assyrians, and in the case of Judah, at the overthrow of the kingdom and temple by the Chaldeans; and the shaking of Israel in the sieve is still being fulfilled upon the Jews who are dispersed among all nations. Geneva 15999:8 Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly (g) destroy the house of Jacob, saith the LORD.(g) Though he destroys the rebellious multitude, yet he will always reserve the remnant of his Church to call upon his name. John Gill9:8 Behold, the eyes of the Lord God are upon the sinful kingdom,.... God is omniscient, and his eyes are everywhere, and upon all persons, good and bad, and upon all kingdoms, especially upon a sinful nation: "the sinning kingdom" (n), or "the kingdom of sin" (o), as it may be rendered; that is addicted to sin, where it prevails and reigns; every such kingdom, particularly the kingdom of Israel, Ephraim, or the ten tribes, given to idolatry, and other sins complained of in this prophecy; and that not for good, but for evil, as in Amos 9:4; in order to cut them off from being a people:and I will destroy it from off the face of the earth: so that it shall be no more, at least as a kingdom; as the ten tribes have never been since their captivity by Shalmaneser; though Japhet interprets this of all the kingdoms of the earth, being sinful, the eyes of God are upon them to destroy them, excepting the kingdom of Israel; so Abarbinel: saving that I will not utterly destroy the house of Jacob, saith the Lord; and so it is, that though they have been destroyed as a kingdom, yet not utterly as a people; there were some of the ten tribes that mixed with the Jews, and others that were scattered about in the world; and a remnant among them, according to the election of grace, that were met with in the ministry of the apostles, and in the latter day all Israel shall be saved; see Jer 30:10. (n) "hoc regnum peccans", V. L. Junius & Tremellius, Drusius, Mercerus; "peccatrix", Piscator. (o) "Regnum peccati", Pagninus, Montanus. John Wesley9:8 The sinful kingdom - Every sinful kingdom.Robert Jamieson, A. R. Fausset and David Brown9:8 eyes . . . upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Amos 9:4; Ps 34:15-16).not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jer 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jer 31:36). |
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9:99:9: Զի ահաւասիկ ես հրաման տամ, եւ ցրուեցի՛ց զձեզ ընդ ամենայն ազգս տո՛ւնդ Իսրայէլի. զոր օրինակ հոսի հոսչաւ, եւ մի՛ անկցի մանրուած նորա յերկիր[10549]։ [10549] Ոմանք. Եւ ցրուեցից ընդ ամենայն ազգս զտունդ Իսրայէլի։ Զի ահաւասիկ ես հրաման տամ, եւ [124]ցրուեցից զձեզ ընդ ամենայն ազգս, տունդ Իսրայելի, զոր օրինակ հոսի`` հոսչաւ, եւ մի՛ անկցի մանրուած նորա յերկիր:9 Ահա ես հրաման եմ տալիս ձեզ,ո՛վ Իսրայէլի տուն,ես պիտի ցրեմ ձեզ բոլոր ազգերի մէջ այնպէս,ինչպէս հեծանոցով ցորենն են զատում,եւ ոչ մի մանրուքը գետին չի ընկնի: 9 «Քանզի ահա ես կը հրամայեմ։Իսրայէլի տունը բոլոր ազգերուն մէջ պիտի խարբալեմ, Ինչպէս ցորենը մաղով կը խարբալեն, Բայց հատ* մը գետինը պիտի չիյնայ։ 9:9: Զի ահաւասիկ ես հրաման տամ, եւ ցրուեցի՛ց զձեզ ընդ ամենայն ազգս տո՛ւնդ Իսրայէլի. զոր օրինակ հոսի հոսչաւ, եւ մի՛ անկցի մանրուած նորա յերկիր[10549]։ [10549] Ոմանք. Եւ ցրուեցից ընդ ամենայն ազգս զտունդ Իսրայէլի։ 9 Ահա ես հրաման եմ տալիս ձեզ,ո՛վ Իսրայէլի տուն,ես պիտի ցրեմ ձեզ բոլոր ազգերի մէջ այնպէս,ինչպէս հեծանոցով ցորենն են զատում,եւ ոչ մի մանրուքը գետին չի ընկնի: 9 «Քանզի ահա ես կը հրամայեմ։Իսրայէլի տունը բոլոր ազգերուն մէջ պիտի խարբալեմ, Ինչպէս ցորենը մաղով կը խարբալեն, Բայց հատ* մը գետինը պիտի չիյնայ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:99:9 Ибо вот, Я повелю и рассыплю дом Израилев по всем народам, как рассыпают зерна в решете, и ни одно не падает на землю. For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the least grain fall upon the earth:9:9 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin καὶ και and; even λικμιῶ λικμιζω in πᾶσι πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ὃν ος who; what τρόπον τροπος manner; by means λικμᾶται λικμαω winnow ἐν εν in τῷ ο the λικμῷ λικμος and; even οὐ ου not μὴ μη not πέσῃ πιπτω fall σύντριμμα συντριμμα fracture ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 9:9 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i מְצַוֶּ֔ה mᵊṣawwˈeh צוה command וַ wa וְ and הֲנִעֹ֥ותִי hᵃniʕˌôṯî נוע quiver בְ vᵊ בְּ in כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִנֹּ֨ועַ֙ yinnˈôₐʕ נוע quiver בַּ ba בְּ in † הַ the כְּבָרָ֔ה kkᵊvārˈā כְּבָרָה sieve וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִפֹּ֥ול yippˌôl נפל fall צְרֹ֖ור ṣᵊrˌôr צְרֹור pebble אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 9:9. ecce enim ego mandabo et concutiam in omnibus gentibus domum Israhel sicut concutitur in cribro et non cadet lapillus super terramFor behold I will command, and I will sift the house of Israel among all nations, as corn is sifted in a sleve: and there shall not a little stone fall to the ground. 9. For, lo, I will command, and I will sift the house of Israel among all the nations, like as is sifted in a sieve, yet shall not the least grain fall upon the earth. 9:9 Ибо вот, Я повелю и рассыплю дом Израилев по всем народам, как рассыпают зерна в решете, и ни одно не падает на землю. 9:9 διότι διοτι because; that ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ἐντέλλομαι εντελλομαι direct; enjoin καὶ και and; even λικμιῶ λικμιζω in πᾶσι πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste τὸν ο the οἶκον οικος home; household τοῦ ο the Ισραηλ ισραηλ.1 Israel ὃν ος who; what τρόπον τροπος manner; by means λικμᾶται λικμαω winnow ἐν εν in τῷ ο the λικμῷ λικμος and; even οὐ ου not μὴ μη not πέσῃ πιπτω fall σύντριμμα συντριμμα fracture ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 9:9 כִּֽי־ kˈî- כִּי that הִנֵּ֤ה hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i מְצַוֶּ֔ה mᵊṣawwˈeh צוה command וַ wa וְ and הֲנִעֹ֥ותִי hᵃniʕˌôṯî נוע quiver בְ vᵊ בְּ in כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the גֹּויִ֖ם ggôyˌim גֹּוי people אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יִנֹּ֨ועַ֙ yinnˈôₐʕ נוע quiver בַּ ba בְּ in † הַ the כְּבָרָ֔ה kkᵊvārˈā כְּבָרָה sieve וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִפֹּ֥ול yippˌôl נפל fall צְרֹ֖ור ṣᵊrˌôr צְרֹור pebble אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth 9:9. ecce enim ego mandabo et concutiam in omnibus gentibus domum Israhel sicut concutitur in cribro et non cadet lapillus super terram ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ For behold I will command, and I will sift the house of Israel among all nations, as corn is sifted in a sleve: and there shall not a little stone fall to the ground. |
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 - 1903-19149. Пророк объясняет слова предшествующего стиха - дом Иакова не совсем истреблю в том смысле, что погибнут только грешники. Предстоящее народу испытание, - очевидно, плен и рассеяние, - пророк сравнивает, по русскому тексту, с очисткой зерна посредством решета или, как в слав. тексте, веяла. - Как рассыпают зерна в решете, и ни одно не падает на землю: в евр. kaascher innoa bakebarah velo ippol zeror arez, "как трясут в решете, и не упадет zeror на землю. Образ не ясен, так как значение слова zeror (в рус т. "зерно") в ст. 9-м сомнительно. LXX перевели его словом suntrimma, слав. сотрение ("и не падет сотрение на землю"). Блаж. Иеронним дает слову zeror значение lapillus камешек, как в 2: Цар XVII:13. В этом значении принимают zeror в ст. 9-м и некоторые комментаторы. При этом, образ пророка объясняют в том смысле, что, как в решете останутся только камни, так и в земле пленения останутся только грешники (Гофман). Этимологически zerar (от zarar сжимать, связывать, оплачивать) означает нечто твердое, компактное, сплошную массу. В таком общем значении принимает слово Гоонакер, который конец ст. 9-го переводит: (я буду трясти дом Израилев) "как трясут в решете, и в массе он не упадет на землю". Мысль выражения будет та, что посредством решета или испытаний будет достигнута разделение добрых и злых элементов в народе. Сравнение получается, как видно, натянутое, и потому нет основания предпочитать его принятому в нашем тексте.Adam Clarke: Commentary on the Bible - 18319:9: I will sift the house of Israel among all nations - I will disperse them over the face of the earth; and yet I will so order it that the good shall not be lost; for though they shall be mixed among distant nations, yet there shall be a general restoration of them to their own land.The least grain - צרור tseror, little stone, pebble, or gravel. Not one of them, howsoever little or contemptible, when the time comes, shall be left behind. All shall be collected in Christ, and brought into their own land. Albert Barnes: Notes on the Bible - 18349:9: For lo! I will command! - Literally, "lo! see, I am commanding." He draws their attention to it, as something which shall shortly be; and inculcates that He is the secret disposer of all which shall befall them. "And I will sift the house of Israel among all nations." Amos enlarges the prophecy of Hosea, "they shall be wanderers among the nations." He adds two thoughts; the violence with which they shall be shaken, and that this their unsettled life, to and fro, shall be not "among the nations" only, but "in all" nations. In every quarter of the world, and in well-nigh every nation in every quarter, Jews have been found. The whole earth is, as it were, one vast sieve in the Hands of God, in which Israel is shaken from one end to the other. There has been one ceaseless tossing to and fro, as the grain in the sieve is tossed from side to side, and rests nowhere, until all is sifted.Each nation in whom they have been found has been an instrument of their being shaken, sifted, severed, the grain from the dirt and chaff; And yet in their whole compass, "not the least grain," no solid grain, not one grain, should "fall to the earth." The chaff and dust would be blown away by the air; the dirt which clave to it would fall through; but "no one grain." God, in all these centuries, has had an eye on each soul of His people in their dispersion throughout all lands. The righteous too have been shaken up and down, through and through; yet not one soul has been lost, which, by the help of God's Holy Spirit, willed truly and earnestly to be saved. Before Christ came, they who were His, believed in Him who should come; when He came, they who were His were converted to Him; as Paul saith, "Hath God cast away His people? God forbid! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin - God hath not cast away His people which He foreknew - At this present time also there is a remnant, according to the election of grace" Rom 11:1-2, Rom 11:5. Rib.: "What is here said of all, God doth daily in each of the elect. For they are 'the wheat" of God, which, in order to be "laid up in" the heavenly "garner," must be pure from chaff and dust. To this end He sifts them by afflictions and troubles, in youth, manhood, old age, wheresoever they are, in whatsoever occupied, and proves them again and again. At one time the elect enjoyeth tranquility of mind, is bedewed by heavenly refreshments, prayeth as he wills, loveth, gloweth, hath no taste for ought except God. Then again he is dry, experienceth the heaven to be as brass, his prayer is hindered by distracting thoughts, his feet are as lead to deeds of virtue, his "hands bang down," his "knees" are "feeble" Heb 12:12, he dreads death; he sticks fast, languishes. He is shaken in a sieve, that he may mistrust self, place his hope in God, and the dust of vain-glory may be shaken off. He is proved, that it may appear whether he cleave to God for the reward of present enjoyment, or for the hope of future, for longing for the glory of God and for love of Himself. God suffereth him also to be sifted by the devil through various temptations to sin, as he said to the Apostle, "Simon, lo! Satan hath desired you, to sift you as wheat" Luk 22:31. But this is the power of God, this His grace to the elect, this the devil attaineth by his sifting, that the dust of immoderate self love, of vain confidence, of love of the world, should fall off: this Satan effecteth not, that the least deed which pertaineth to the inward house and the dwelling which they prepare in their souls for God, should perish. Rather, as we see in holy Job, virtues will increase, grow, be strengthened." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:9: and I: Lev 26:33; Deu 28:64sift: Heb. cause to move grain: Heb. stone Geneva 15999:9 For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the (h) least grain fall upon the earth.(h) Meaning that none of his own would perish in his wrath. John Gill9:9 For, lo, I will command,.... What follows; which is expressive of afflictive and trying dispensations of Providence, which are according to the will of God, by his appointment and order, and overruled for his glory, and the good of his people:and I will sift the house of Israel among all nations, as corn is sifted in a sieve; this is to be understood of spiritual Israel, of those who are Israelites indeed, who are like to corns of wheat, first die before they live; die unto sin, and live unto righteousness; grow up gradually, and produce much fruit; or like to wheat for their choiceness and excellency, being the chosen of God and precious, and the excellent in the earth; and their whiteness and purity, as clothed with Christ's righteousness washed in his blood, and sanctified by his Spirit; and for their substance and fulness, being filled out of Christ's fulness, and with all the fulness of God, with the Spirit and his graces, and with all the fruits of righteousness; and for weight and solidity, not as chaff driven to and fro, but are firm and constant, settled and established, in divine things; and yet have the chaff of sin cleaving to them, and have need of the flail and fan of affliction; and this is the sieve the Lord takes into his hands, and sifts them with; whereby sometimes they are greatly unsettled, and tossed to and fro, have no rest and ease, but are greatly distressed on all sides, and are thoroughly searched and tried, and the chaff loosened and separated from them; and sometimes the Lord suffers them to be sifted by the temptations of Satan, whereby they are brought into doubts and fears, and are very wavering and uncomfortable, are sadly harassed and buffeted, and in great danger, were it not for the grace of God, and the intercession of the Mediator, Lk 22:31; yet shall not the least grain fall upon the earth; or, "the least stone" (p); which is in the spiritual building, and laid on the rock and foundation Christ; or the least corn of wheat, so called because of its weight, solidity, and substance. The meaning is, that the least true Israelite, or child of God, who is the least in the kingdom of heaven, and has the least share of grace and spiritual knowledge, that is even less than the least of all saints, shall not be lost and perish; though they fall in Adam, yet they are preserved in Christ; though they fall into actual sins and transgressions, and sometimes into gross ones, and from a degree of steadfastness in the faith, yet not totally and finally, or so as to perish for ever; no, not a hair of their head shall fall to the ground, or they be hurt and ruined; see 1Kings 14:45; for they are beloved of God with an everlasting love, ordained, by him to eternal life, adopted into his family, justified by his grace, and are kept by his power, according to his promise, which never fails; they are Christ's property, given him of his Father, to whom he stands in the relation of Head and Husband; are the purchase of his blood, closely united to him, and for whom he intercedes, and makes preparations in heaven. The Spirit of God is their sanctifier and sealer; he dwells in them as their earnest of heaven; and the glory of all the divine Persons is concerned in their salvation; hence it is that not one of them shall ever perish. (p) "lapillus", Pagninus, Montanus, Mercerus, Munster, Junius & Tremellius, Piscator, Drusius, Cocceius; so Ben Melech. John Wesley9:9 The least grain - Though tumbled and tossed with the great violence, yet the smallest, good grain, shall not be lost or destroyed.Robert Jamieson, A. R. Fausset and David Brown9:9 sift--I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (Rom 11:26; compare Note, see on Jer 3:14). So spiritual Israel's final safety is ensured (Lk 22:32; Jn 10:28; Jn 6:39). |
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9:109:10: Սրո՛վ վախճանեսցին ամենայն մեղաւորք ժողովրդեան իմոյ. որք ասէին. Ո՛չ մերձեսցին՝ եւ ո՛չ հասցեն ՚ի վերայ մեր չարիք[10550]։ [10550] Ոմանք. Եւ հասցեն ՚ի վերայ մեր։ Սրով վախճանեսցին ամենայն մեղաւորք ժողովրդեան իմոյ. որք ասէին. Ոչ մերձեսցին եւ ոչ հասցեն ի վերայ մեր չարիք:10 Սրով պիտի վախճանուեն իմ ժողովրդի բոլոր մեղաւորները,որոնք ասում էին, թէ՝“չարիքները չեն մօտենայ մեզ,չեն հասնի մեզ վրայ”»: 10 Իմ ժողովուրդիս բոլոր մեղաւորները սուրով պիտի մեռնին, Որոնք կ’ըսեն թէ ‘Չարիքը մեր վրայ պիտի չհասնի Ու մեր առջեւը պիտի չառնէ’»։ 9:10: Սրո՛վ վախճանեսցին ամենայն մեղաւորք ժողովրդեան իմոյ. որք ասէին. Ո՛չ մերձեսցին՝ եւ ո՛չ հասցեն ՚ի վերայ մեր չարիք[10550]։ [10550] Ոմանք. Եւ հասցեն ՚ի վերայ մեր։ 10 Սրով պիտի վախճանուեն իմ ժողովրդի բոլոր մեղաւորները,որոնք ասում էին, թէ՝“չարիքները չեն մօտենայ մեզ,չեն հասնի մեզ վրայ”»: 10 Իմ ժողովուրդիս բոլոր մեղաւորները սուրով պիտի մեռնին, Որոնք կ’ըսեն թէ ‘Չարիքը մեր վրայ պիտի չհասնի Ու մեր առջեւը պիտի չառնէ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:109:10 От меча умрут все грешники из народа Моего, которые говорят: > All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us:9:10 ἐν εν in ῥομφαίᾳ ρομφαια broadsword τελευτήσουσι τελευταω meet an end πάντες πας all; every ἁμαρτωλοὶ αμαρτωλος sinful λαοῦ λαος populace; population μου μου of me; mine οἱ ο the λέγοντες λεγω tell; declare οὐ ου not μὴ μη not ἐγγίσῃ εγγιζω get close; near οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not γένηται γινομαι happen; become ἐφ᾿ επι in; on ἡμᾶς ημας us τὰ ο the κακά κακος bad; ugly 9:10 בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יָמ֔וּתוּ yāmˈûṯû מות die כֹּ֖ל kˌōl כֹּל whole חַטָּאֵ֣י ḥaṭṭāʔˈê חַטָּא sinful עַמִּ֑י ʕammˈî עַם people הָ hā הַ the אֹמְרִ֗ים ʔōmᵊrˈîm אמר say לֹֽא־ lˈō- לֹא not תַגִּ֧ישׁ ṯaggˈîš נגשׁ approach וְ wᵊ וְ and תַקְדִּ֛ים ṯaqdˈîm קדם be in front בַּעֲדֵ֖ינוּ baʕᵃḏˌênû בַּעַד distance הָ hā הַ the רָעָֽה׃ rāʕˈā רָעָה evil 9:10. in gladio morientur omnes peccatores populi mei qui dicunt non adpropinquabit et non veniet super nos malumAll the sinners of my people shall fall by the sword: who say: The evils shall not approach, and shall not come upon us. 10. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. 9:10 От меча умрут все грешники из народа Моего, которые говорят: <<не постигнет нас и не придет к нам это бедствие!>> 9:10 ἐν εν in ῥομφαίᾳ ρομφαια broadsword τελευτήσουσι τελευταω meet an end πάντες πας all; every ἁμαρτωλοὶ αμαρτωλος sinful λαοῦ λαος populace; population μου μου of me; mine οἱ ο the λέγοντες λεγω tell; declare οὐ ου not μὴ μη not ἐγγίσῃ εγγιζω get close; near οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not γένηται γινομαι happen; become ἐφ᾿ επι in; on ἡμᾶς ημας us τὰ ο the κακά κακος bad; ugly 9:10 בַּ ba בְּ in † הַ the חֶ֣רֶב ḥˈerev חֶרֶב dagger יָמ֔וּתוּ yāmˈûṯû מות die כֹּ֖ל kˌōl כֹּל whole חַטָּאֵ֣י ḥaṭṭāʔˈê חַטָּא sinful עַמִּ֑י ʕammˈî עַם people הָ hā הַ the אֹמְרִ֗ים ʔōmᵊrˈîm אמר say לֹֽא־ lˈō- לֹא not תַגִּ֧ישׁ ṯaggˈîš נגשׁ approach וְ wᵊ וְ and תַקְדִּ֛ים ṯaqdˈîm קדם be in front בַּעֲדֵ֖ינוּ baʕᵃḏˌênû בַּעַד distance הָ hā הַ the רָעָֽה׃ rāʕˈā רָעָה evil 9:10. in gladio morientur omnes peccatores populi mei qui dicunt non adpropinquabit et non veniet super nos malum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ All the sinners of my people shall fall by the sword: who say: The evils shall not approach, and shall not come upon us. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:10: All the sinners of my people - Those who are the boldest and most incredulous; especially they who despise my warnings, and say the evil day shall not overtake nor prevent us; they shall die by the sword. It is no evidence of a man's safety that he is presumptuously fearless. There is a blessing to him who trembles at God's word.Albert Barnes: Notes on the Bible - 18349:10: All the sinners of My people shall perish - At the last, when the longsuffering of God has been despised to the uttermost, His Providence is exact in His justice, as in His love. As not "one grain should fall to the earth," so not one sinner should escape. Jerome: "Not because they sinned aforetime, but because they persevered in sin until death. The Aethiopians are changed into sons of God, if they repent; and the sons of God pass away into Aethiopians, if they fall into the depth of sin."Which say, The evil shall not overtake nor pRev_ent us - Their security was the cause of their destruction. They perished the more miserably, being buoyed up by the false confidence that they should not perish. So it was in both destructions of Jerusalem. Of the first, Jeremiah says to the false prophet Hananiah, "Thus saith the Lord, Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron" Jer 28:13; and to Zedekiah, "Obey, I beseech thee, the voice of the Lord, which I speak unto thee; so shall it be well unto thee, and thy soul shall live. But if thou refuse to go forth - thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon, and thou shalt burn this city with fire" (Jer 38:20, Jer 38:23; add Jer 27:9-10, Jer 27:19). At the second, while thee Christians (mindful of our Lord's words) fled to Pella, the Jews were, to the last, encouraged by their false prophets to resist. "The cause of this destruction," at the burning of the temple, says their own historian , "was a false prophet, who on that day proclaimed to those in the city, 'God commands to go up to the temple, to receive the signs of deliverance.' There were too, at that time, among the people many prophets suborned by the tyrants, bidding them await the help from God, that they might not desert, and that hope might pRev_ail with those, who were above fear and restraint. Man is soon persuaded in calamity. And when the deceiver promises release from the evils which are upon him, the sufferer gives himself wholly up to hope. These dcceivers then and liars against God at this time mispersuaded the wretched people, so that they neither regarded, nor believed, the plain evident prodigies, which foretokened the coming desolation, but, like men stupefied, who had neither eyes nor mind, disobeyed the warnings of God." Then, having related some of the prodigies which occurred, he adds ; "But of these signs' some they interpreted after their own will, some they despised, until they were convicted of folly by the capture of their country and their own destruction." So too now, none are so likely to perish foRev_er, as they "who say, The evil shall not overtake us." "I will repent hereafter." "I will make my peace with God before I die." "There is time enough yet." "Youth is for pleasure, age for repentance." "God will forgive the errors of youth, and the heat of our passions." "Any time will do for repentance; health and strength promise long life;" "I cannot do without this or that now." "I will turn to God, only not yet." "God is merciful and full of compassion." Because Satan thus deludes thousands upon thousands to their destruction, God cuts away all such vain hopes with His word, "All the sinners of My people shall die which say, the evil shall not overtake nor come upon us." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:10: the sinners: Isa 33:14; Eze 20:38, Eze 34:16, Eze 34:17; Zep 3:11-13; Zac 13:8, Zac 13:9; Mal 3:2-5; Mal 4:1; Mat 3:10-12, Mat 13:41, Mat 13:42, Mat 13:49, Mat 13:50The evil: Amo 6:1, Amo 6:3; Psa 10:11; Ecc 8:11; Isa 5:19, Isa 28:14, Isa 28:15, Isa 56:12; Jer 18:18; Mal 3:15 John Gill9:10 All the sinners of my people shall die by the sword,.... By the sword of the Assyrians, and of others, into whose countries they shall flee for shelter, Amos 9:1; even all such who are notorious sinners, abandoned to their lusts, obstinate and incorrigible; live in sin, and continue therein; repent not of sin, disbelieve the prophets of the Lord, and defy his threatenings, and put away the evil day far from them:which say, the evil shall not overtake nor prevent us; the evil threatened by the prophet, the sword of the enemy, the desolation of their land, and captivity in a foreign land; these evils, if they came at all, which they gave little credit to, yet would not in their days; they would never come so near them, or so close to their heels as to overtake them, and seize them, or to get before them, and stop them fleeing from them; they promised themselves impunity, and were in no pain about the judgments threatened them; so daring and impudent, so irreligious and atheistical, were they in their thoughts, words, and actions; and therefore should all and everyone of them be destroyed. John Wesley9:10 All the sinners - The great, notorious sinners. The evil - Is far off, we shall die first, and be safe in the grave.Robert Jamieson, A. R. Fausset and David Brown9:10 All the sinners--answering to the chaff in the image in Amos 9:9, which falls on the earth, in opposition "to the grain" that does not "fall."overtake . . . us--"come on us from behind" [MAURER]. |
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9:119:11: Յաւուր յայնմիկ կանգնեցի՛ց զխորանն Դաւթի զանկեալն, եւ կանգնեցից զկործանեալս նորա. եւ զյատակեալս նորա վերստին կանգնեցից. եւ շինեցից զնա ըստ աւուրցն յաւիտենից։ Յաւուր յայնմիկ կանգնեցից զխորանն Դաւթի զանկեալն. եւ կանգնեցից զկործանեալս նորա. եւ զյատակեալս նորա վերստին կանգնեցից, եւ շինեցից զնա ըստ աւուրցն յաւիտենից:11 «Այդ օրը պիտի կանգնեցնեմ Դաւթի խորանը,պիտի վերականգնեմ նրա աւերակները,գետնին հաւասարուած նրա տեղերը վերստին պիտի կանգնեցնեմեւ պիտի վերաշինեմ այն հին օրերի նման, 11 «Այն օրը Դաւիթին ինկած խորանը պիտի կանգնեցնեմ Եւ անոր փլածները պիտի նորոգեմ, Աւերակները պիտի շէնցնեմ, Զանիկա հինին պէս պիտի շինեմ 9:11: Յաւուր յայնմիկ կանգնեցի՛ց զխորանն Դաւթի զանկեալն, եւ կանգնեցից զկործանեալս նորա. եւ զյատակեալս նորա վերստին կանգնեցից. եւ շինեցից զնա ըստ աւուրցն յաւիտենից։ 11 «Այդ օրը պիտի կանգնեցնեմ Դաւթի խորանը,պիտի վերականգնեմ նրա աւերակները,գետնին հաւասարուած նրա տեղերը վերստին պիտի կանգնեցնեմեւ պիտի վերաշինեմ այն հին օրերի նման, 11 «Այն օրը Դաւիթին ինկած խորանը պիտի կանգնեցնեմ Եւ անոր փլածները պիտի նորոգեմ, Աւերակները պիտի շէնցնեմ, Զանիկա հինին պէս պիտի շինեմ zohrab-1805▾ eastern-1994▾ western am▾ |
9:119:11 В тот день Я восстановлю скинию Давидову падшую, заделаю трещины в ней и разрушенное восстановлю, и устрою ее, как в дни древние, In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:9:11 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀναστήσω ανιστημι stand up; resurrect τὴν ο the σκηνὴν σκηνη tent Δαυιδ δαβιδ Dabid; Thavith τὴν ο the πεπτωκυῖαν πιπτω fall καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild τὰ ο the πεπτωκότα πιπτω fall αὐτῆς αυτος he; him καὶ και and; even τὰ ο the κατεσκαμμένα κατασκαπτω undermine αὐτῆς αυτος he; him ἀναστήσω ανιστημι stand up; resurrect καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild αὐτὴν αυτος he; him καθὼς καθως just as / like αἱ ο the ἡμέραι ημερα day τοῦ ο the αἰῶνος αιων age; -ever 9:11 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he אָקִ֛ים ʔāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] סֻכַּ֥ת sukkˌaṯ סֻכָּה cover of foliage דָּוִ֖יד dāwˌîḏ דָּוִד David הַ ha הַ the נֹּפֶ֑לֶת nnōfˈeleṯ נפל fall וְ wᵊ וְ and גָדַרְתִּ֣י ḡāḏartˈî גדר heap stones אֶת־ ʔeṯ- אֵת [object marker] פִּרְצֵיהֶ֗ן pirṣêhˈen פֶּרֶץ breach וַ wa וְ and הֲרִֽסֹתָיו֙ hᵃrˈisōṯāʸw הֲרִיסָה ruin אָקִ֔ים ʔāqˈîm קום arise וּ û וְ and בְנִיתִ֖יהָ vᵊnîṯˌîhā בנה build כִּ ki כְּ as ימֵ֥י ymˌê יֹום day עֹולָֽם׃ ʕôlˈām עֹולָם eternity 9:11. in die illo suscitabo tabernaculum David quod cecidit et reaedificabo aperturas murorum eius et ea quae corruerant instaurabo et reaedificabo eum sicut diebus antiquisIn that day I will raise up the tabernacle of David, that is fallen: and I will close up the breaches of the walls thereof, and repair what was fallen: and I will rebuild it as in the days of old. 11. In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old; 9:11 В тот день Я восстановлю скинию Давидову падшую, заделаю трещины в ней и разрушенное восстановлю, и устрою ее, как в дни древние, 9:11 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἀναστήσω ανιστημι stand up; resurrect τὴν ο the σκηνὴν σκηνη tent Δαυιδ δαβιδ Dabid; Thavith τὴν ο the πεπτωκυῖαν πιπτω fall καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild τὰ ο the πεπτωκότα πιπτω fall αὐτῆς αυτος he; him καὶ και and; even τὰ ο the κατεσκαμμένα κατασκαπτω undermine αὐτῆς αυτος he; him ἀναστήσω ανιστημι stand up; resurrect καὶ και and; even ἀνοικοδομήσω ανοικοδομεω rebuild αὐτὴν αυτος he; him καθὼς καθως just as / like αἱ ο the ἡμέραι ημερα day τοῦ ο the αἰῶνος αιων age; -ever 9:11 בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he אָקִ֛ים ʔāqˈîm קום arise אֶת־ ʔeṯ- אֵת [object marker] סֻכַּ֥ת sukkˌaṯ סֻכָּה cover of foliage דָּוִ֖יד dāwˌîḏ דָּוִד David הַ ha הַ the נֹּפֶ֑לֶת nnōfˈeleṯ נפל fall וְ wᵊ וְ and גָדַרְתִּ֣י ḡāḏartˈî גדר heap stones אֶת־ ʔeṯ- אֵת [object marker] פִּרְצֵיהֶ֗ן pirṣêhˈen פֶּרֶץ breach וַ wa וְ and הֲרִֽסֹתָיו֙ hᵃrˈisōṯāʸw הֲרִיסָה ruin אָקִ֔ים ʔāqˈîm קום arise וּ û וְ and בְנִיתִ֖יהָ vᵊnîṯˌîhā בנה build כִּ ki כְּ as ימֵ֥י ymˌê יֹום day עֹולָֽם׃ ʕôlˈām עֹולָם eternity 9:11. in die illo suscitabo tabernaculum David quod cecidit et reaedificabo aperturas murorum eius et ea quae corruerant instaurabo et reaedificabo eum sicut diebus antiquis ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ In that day I will raise up the tabernacle of David, that is fallen: and I will close up the breaches of the walls thereof, and repair what was fallen: and I will rebuild it as in the days of old. |
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 - 1903-191411. Пророк начинает описание будущего восстановления Израиля в тот день (bajom hahu), - т. е. по окончании назначенных народу испытании. - Восстановлю скинию Давидову падшую: под скинией Давидовой пророк разумеет царский дом Давидов; называя этот дом скинией падшей, т. е. полуразрушенной палаткой, пророк указывает на упадок династии Давида, употребляя ее обитателям шатров. Мысль об упадке дома Давидова усиливается дальнейшими выражениями: Заделаю трещины в ней и разрушенное восстановлю. Экзегеты отрицательного направления обращают витание на то, что современником Амоса был Иудейский царь Озия, доставивший государству могущество и блеск (4: Цар XIV:22; Ис II). Отсюда они не находят возможным для Амоса говорить о доме Давидовом, как о падшей скинии с трещинами и проломами, и относят ст. 11-15: к послепленному времени (Новак). Но в V:1-2: пророк называет и Израильское царство упавшей девой, хотя в то время, при Иерониме II-м, Израильское царство достигло наибольшего могущества. Очевидно, пророк оценивает положение дел по существу, и временный блеск дома Давидова его не ослепляет: по существу своему и при Озии этот дом был уже скинией с трещинами и проломами, готовыми открыться в каждый момент. Следовательно, нет основания отрицать принадлежность рассматриваемых стихов Амосу. - И устрою ее, как в дни древние, т. е. в дни Давида и Соломона, наиболее славное время в истории Давидова дома (2: Цар VII; 3: Цар IХ:5). LXX понимали слова пророка, как указание на вечное существование восстановленной скинии и перевели: oikodomhsw kaqwт ai 'hmerai tou aiwnoV, в слав.: "и возгражду ю якоже дние века".Matthew Henry: Concise Commentary on the Whole Bible - 170611 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: 12 That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this. 13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.To him to whom all the prophets bear witness this prophet, here in the close, bears his testimony, and speaks of that day, those days that shall come, in which God will do great things for his church, by the setting up of the kingdom of the Messiah, for the rejecting of which the rejection of the Jews was foretold in the foregoing verses. The promise here is said to agree to the planting of the Christian church, and in that to be fulfilled, Acts xv. 15-17. It is promised, I. That in the Messiah the kingdom of David shall be restored (v. 11); the tabernacle of David it is called, that is, his house and family, which, though great and fixed, yet, in comparison with the kingdom of heaven, was mean and movable as a tabernacle. The church militant, in its present state, dwelling as in shepherds' tents to feed, as in soldiers' tents to fight, is the tabernacle of David. God's tabernacle is called the tabernacle of David because David desired and chose to dwell in God's tabernacle for ever, Ps. lxi. 4. Now, 1. These tabernacles had fallen an gone to decay, the royal family was so impoverished, its power abridged, its honour stained, and laid in the dust; for many of that race degenerated, and in the captivity it lost the imperial dignity. Sore breaches were made upon it, and at length it was laid in ruins. So it was with the church of the Jews; in the latter days of it its glory departed; it was like a tabernacle broken down and brought to ruin, in respect both of purity and of prosperity. 2. By Jesus Christ these tabernacles were raised and rebuilt. In him God's covenant with David had its accomplishment; and the glory of that house, which was not only sullied, but quite sunk, revived again; the breaches of it were closed and its ruins raised up, as in the days of old; nay, the spiritual glory of the family of Christ far exceeded the temporal glory of the family of David when it was at its height. In him also God's covenant with Israel had its accomplishment, and in the gospel-church the tabernacle of God was set up among men again, and raised up out of the ruins of the Jewish state. This is quoted in the first council at Jerusalem as referring to the calling in of the Gentiles and God's taking out of them a people for his name. Note, While the world stands God will have a church in it, and, if it be fallen down in one place and among one people, it shall be raised up elsewhere. II. That that kingdom shall be enlarged, and the territories of it shall extend far, by the accession of many countries to it (v. 12), that the house of David may possess the remnant of Edom, and of all the heathen, that is, that Christ may have them given him for his inheritance, even the uttermost parts of the earth for his possession, Ps. ii. 8. Those that had been strangers and enemies shall become willing faithful subjects to the Son of David, shall be added to the church, or those of them that are called by my name, saith the Lord, that is, that belong to the election of grace and are ordained to eternal life (Acts xiii. 48), for it is true of the Gentiles as well as of the Jews that the election hath obtained and the rest were blinded, Rom. xi. 7. Christ died to gather together in one the children of God that were scattered abroad, here said to be those that were called by his name. The promise is to all that are afar off, even as many of them as the Lord our God shall call, Acts ii. 39. St. James expounds this as a promise that the residue of men should seek after the Lord, even all the Gentiles upon whom my name is called. But may the promise be depended upon? Yes, the Lord says this, who does this, who can do it, who has determined to do it, the power of whose grace is engaged for the doing of it, and with whom saying and doing are not two things, as they are with us. III. That in the kingdom of the Messiah there shall be great plenty, an abundance of all good things that the country produces (v. 13): The ploughman shall overtake the reaper, that is, there shall be such a plentiful harvest every year, and so much corn to be gathered in, that it shall last all summer, even till autumn, when it is time to begin to plough again; and in like manner the vintage shall continue till seed-time, and there shall be such abundance of grapes that even the mountains shall drop new wine into the vessels of the grape-gatherers, and the hills that were dry and barren shall be moistened and shall melt with the fatness or mellowness (as we call it) of the soil. Compare this with Joel ii. 24, and iii. 18. This must certainly be understood of the abundance of spiritual blessings in heavenly things, which all those are, and shall be, blessed with, who are in sincerity added to Christ and his church; they shall be abundantly replenished with the goodness of God's house, with the graces and comforts of his Spirit; they shall have bread, the bread of life, to strengthen their hearts, and the wine of divine consolations to make them glad-meat indeed and drink indeed--all the benefit that comes to the souls of men from the word and Spirit of God. These had been long confined to the vineyard of the Jewish church; divine revelation, and the power that attended it, were to be found only within that enclosure; but in gospel-times the mountains and hills of the Gentile world shall be enriched with these privileges by the gospel of Christ preached, and professed, and received in the power of it. When great multitudes were converted to the faith of Christ, and nations were born at once, when the preachers of the gospel were always caused to triumph in the success of their preaching, then the ploughman overtook the reaper; and when, the Gentile churches were enriched in all utterance, and in all knowledge, and all manner of spiritual gifts (1 Cor. i. 5), then the mountains dropped sweet wine. IV. That the kingdom of the Messiah shall be well peopled; as the country shall be replenished, so shall the cities be; there shall be mouths for this meat, v. 14. Those that were carried captives shall be brought back out of their captivity; their enemies shall not be able to detain them in the land of their captivity, nor shall they themselves incline to settle in it, but the remnant shall return, and shall build the waste cities and inhabit them, shall form themselves into Christian churches and set up pure doctrine, worship, and discipline among them, according to the gospel charter, by which Christ's cities are incorporated; and they shall enjoy the benefit and comfort thereof; they shall plant vineyards, and make gardens. Though the mountains and hills drop wine, and the privileges of the gospel-church are laid in common, yet they shall enclose for themselves, not to monopolize these privileges, to the exclusion of others, but to appropriate and improve these privileges, in communion with others, and they shall drink the wine, and eat the fruit, of their own vineyards and gardens; for those that take pains in religion, as men must do about their vineyards and gardens, shall have both the pleasure and profit of it. The bringing again of the captivity of God's Israel, which is here promised, may refer to the cancelling of the ceremonial law, which had been long to God's Israel as a yoke of bondage, and the investing of them in the liberty wherewith Christ came to make his church free, Gal. v. 1. V. That the kingdom of the Messiah shall take such deep rooting in the world as never to be rooted out of it (v. 15): I will plant them upon their land. God's spiritual Israel shall be planted by the right hand of God himself upon the land assigned them, and they shall no more be pulled up out of it, as the old Jewish church was. God will preserve them from throwing themselves out of it by a total apostasy, and will preserve them from being thrown out of it by malice of their enemies; the church may be corrupted, but shall not quite forsake God, may be persecuted, but shall not quite be forsaken of God, so that the gates of hell, neither with their temptations nor with their terrors, shall prevail against it. Two things secure the perpetuity of the church:-- 1. God's grants to it: It is the land which I have given them; and God will confirm and maintain his own grants. The part he has given to his people is that good part which shall never be taken from them; he will not revoke his grant, and all the powers of earth and hell shall not invalidate it. 2. Its interest in him: He is the Lord thy God, who has said it, and will make it good, thine, O Israel! who shall reign for ever as thine unto all generations. And because he lives the church shall live also. Adam Clarke: Commentary on the Bible - 18319:11: Will I raise up the tabernacle of David - It is well known that the kingdom of Israel, the most profane and idolatrous, fell first, and that the kingdom of Judah continued long after, and enjoyed considerable prosperity under Hezekiah and Josiah. The remnant of the Israelites that were left by the Assyrians became united to the kingdom of Judah; and of the others, many afterwards joined them: but this comparatively short prosperity and respite, previously to the Babylonish captivity, could not be that, as Calmet justly observes, which is mentioned here. This could not be called closing up the breaches, raising up the ruins, and building it as in the days of old; nor has any state of this kind taken place since; and, consequently, the prophecy remains to be fulfilled. It must therefore refer to their restoration under the Gospel, when they shall receive the Lord Jesus as their Messiah, and be by him restored to their own land. See these words quoted by James, Act 15:17. Then indeed it is likely that they shall possess the remnant of Edom, and have the whole length and breadth of Immanuel's land, Amo 9:12. Nor can it be supposed that the victories gained by the Asmoneans could be that intended by the prophet and which he describes in such lofty terms. These victories procured only a short respite, and a very imperfect re-establishment of the tabernacle of David; and could not warrant the terms of the prediction in these verses.Albert Barnes: Notes on the Bible - 18349:11: In that day I will raise up - Amos, as the prophets were taught to do, sums up his prophecy of woe with this one full promise of overflowing good. For the ten tribes, in their separate condition, there was no hope, no future. He had pronounced the entire destruction of "the kingdom" of Israel. The ten tribes were, thenceforth, only an aggregate of individuals, good or bad. They had no separate corporate existence. In their spiritual existence, they still belonged to the one family of Israel; and, belonging to it, were heirs of the promises made to it. When no longer separate, individuals out of its tribes were to become Apostles to their whole people and to the Gentiles. Of individuals in it, God had declared His judgment, anticipating the complete exactness of the Judgment of the Great Day. "All the sinners of" His "people" should "die" an untimely death "by the sword;" not one of those who were the true grain should perish with the chaff.He now foretells, how that salvation, of those indeed His own, should be effected through the house of David, in whose line Christ was to come. He speaks of the house of David, not in any terms of royal greatness; he tells, not of its palaces, but of its ruins. Under the word "tabernacle," he probably blends the ideas, that it should be in a poor condition, and yet that it should be the means whereby God should protect His people. The "succah, tabernacle" (translated "booth" in Jonah) Jon 4:5; Gen 33:17, was originally a rude hut, formed of "intertwined" branches. It is used of the cattle-shed Gen 33:17, and of the rough tents used by soldiers in war Sa2 11:11, or by the watchman in the vineyard Isa 1:8; Job 27:18, and of those wherein God "made the children of Israel to dwell, when" He "brought them out of the land of Egypt Lev 23:43. The name of the feast of "tabernacles, Succoth," as well as the rude temporary huts in which they were commanded to dwell, associated the name with a state of outward poverty under God's protection. Hence, perhaps, the word is employed also of the secret place of the presence of God Psa 18:11; Job 36:29. Isaiah, as well as Amos, seems, in the use of the same word Isa 4:6, to hint that what is poor and mean in man's sight would be, in the Hands of God, an effectual protection. This "hut of David" was also at that time to be "fallen." When Amos prophesied, it had been weakened by the schism of the ten tribes, but Azariah, its king, was mighty Ch2 26:6-15. Amos had already foretold the destruction of the "palaces of Jerusalem by fire" Amo 2:5. Now he adds, that the abiding condition of the house of David should be a state of decay and weakness, and that from that state, not human strength, but God Himself should "raise" it. "I will raise up the hut of David, the fallen." He does not say, of "that" time, "the hut that is fallen," as if it were already fallen, but "the hut, the fallen," that is, the hut of which the character should then be its falling, its caducity. So, under a different figure, Isaiah prophesied, "There shall come forth a rod out of the stump Isa 11:1 of Jesse, and a Branch shall put forth from its roots." When the trunk was hewn down even with the ground, and the rank grass had covered the "stump," that "rod" and "Branch" should come forth which should rule the earth, and "to" which "the Gentiles should seek" Isa 11:10. From these words of Amos, "the Son of the fallen," became, among the Jews, one of the titles of the Christ. Both in the legal and mystical schools the words of Amos are alleged, in proof of the fallen condition of the house of David, when the Christ should come. "Who would expect," asks one , "that God would raise up the fallen tabernacle of David? and yet it is said, "I will raise up the tabernacle of David which is fallen down." And who would hope that the whole world should become one band? as it is written, "Then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one shoulder" Zep 3:9. This is no other than the king Messiah." And in the Talmud ; "R. Nachman said to R. Isaac; Hast thou heard when 'the Son of the fallen' shall come? He answered, Who is he? R. Nachman; The Messiah. R. Isaac; Is the Messiah so called? R. Nachman; Yes; 'In that day will I raise up the tabernacle of David which is fallen down. '" And close up - Literally, "wall up, the breaches thereof." The house of David had at this time sustained breaches. It had yet more serious breaches to sustain thereafter. The first great breach was the rending off of the ten tribes. It sustained breaches, through the Assyrians; and yet more when itself was carried away captive to Babylon, and so many of its residue fled into Egypt. Breaches are repaired by new stones; the losses of the house of David were to be filled up by accessions from the Gentiles. God Himself should "close up the breaches;" so should they remain closed; and "the gates of hell should not pRev_ail against" the Church which He builded. Amos heaps upon one another the words implying destruction. A "hut" and that "falling; breaches; ruins;" (literally, "his ruinated, his destructions"). But he also speaks of it in a way which excludes the idea of "the hut of David," being "the royal Dynasty" or "the kingdom of Judah." For he speaks of it, not as an abstract thing, such as a kingdom is, but as a whole, consisting of individuals. He speaks not only of "the hut of David," but of "'their (fem.)' breaches," "'his' ruins," that God would "build 'her' up," "that 'they' (masc.) may inherit;" using apparently this variety of numbers and genders , in order to show that he is speaking of one living whole, the Jewish Church, now rent in two by the great schism of Jeroboam, but which should be reunited into one body, members of which should win the pagan to the true faith in God. "I will raise up," he says, "the tabernacle of David, the fallen, and will wall up 'their' breaches," (the breaches of the two portions into which it had been rent) and I will raise up "his" ruins (the "ruinated places" of David) and I will build "her" (as one whole) as in the days of old, (before the rent of the ten tribes, when all worshiped as one), that "they," (masculine) that is, individuals who should go forth out of her, "may inherit, etc." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:11: that day: Act 15:15-17raise: Isa 9:6, Isa 9:7, Isa 11:1-10; Jer 23:5, Jer 23:6, Jer 30:9, Jer 33:14-16, Jer 33:20-26; Eze 17:24; Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25; Hos 3:5; Mic 5:2; Luk 1:31-33, Luk 1:69, Luk 1:70; Act 2:30-36 the tabernacle: Isa 16:5; Eze 21:25-27 close: Heb. hedge, or wall, Job 1:10; Psa 80:12, Psa 89:40; Isa 5:5 as in: Psa 143:5; Isa 63:11; Jer 46:26; Lam 5:21; Eze 36:11; Mic 7:14 Carl Friedrich Keil and Franz Delitzsch9:11The Kingdom of God Set Up. - Since God, as the unchangeable One, cannot utterly destroy His chosen people, and abolish or reverse His purpose of salvation, after destroying the sinful kingdom, He will set up the new and genuine kingdom of God. Amos 9:11. "On that day will I set up the fallen hut of David, and wall up their rents; and what is destroyed thereof I will set up, and build it as in the days of eternity. Amos 9:12. That they may taken possession of the remnant of Edom, and all the nations upon which my name shall be called, is the saying of Jehovah, who doeth such things." "In that day," i.e., when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Jehovah are destroyed. Sukkâh, a hut, indicates, by way of contrast to bayith, the house or palace which David built for himself upon Zion (2Kings 5:11), a degenerate condition of the royal house of David. This is placed beyond all doubt by the predicate nōpheleth, fallen down. As the stately palace supplies a figurative representation of the greatness and might of the kingdom, so does the fallen hut, which is full of rents and near to destruction, symbolize the utter ruin of the kingdom. If the family of David no longer dwells in a palace, but in a miserable fallen hut, its regal sway must have come to an end. The figure of the stem of Jesse that is hewn down, in Is 11:1, is related to this; except that the former denotes the decline of the Davidic dynasty, whereas the fallen hut represents the fall of the kingdom. There is no need to prove, however, that this does not apply to the decay of the Davidic house by the side of the great power of Jeroboam (Hitzig, Hofmann), least of all under Uzziah, in whose reign the kingdom of Judah reached the summit of its earthly power and glory. The kingdom of David first became a hut when the kingdom of Judah was overcome by the Chaldeans, - an event which is included in the prediction contained in Amos 9:1., and hinted at even in Amos 2:5. But this hut the Lord will raise up again from its fallen condition. This raising up is still further defined in the three following clauses: "I wall up their rents" (pirtsēhen). The plural suffix can only be explained from the fact that sukkâh actually refers to the kingdom of God, which was divided into two kingdoms ("these kingdoms," Amos 6:2), and that the house of Israel, which was not to be utterly destroyed (Amos 9:8), consisted of the remnant of the people of the two kingdoms, or the ἐκλογή of the twelve tribes; so that in the expression גדרתי פרציהן there is an allusion to the fact that the now divided nation would one day be united again under the one king David, as Hosea (Hos 2:2; Hos 3:5) and Ezekiel (ch. Ezek 37:22) distinctly prophesy. The correctness of this explanation of the plural suffix is confirmed by הרסתיו in the second clause, the suffix of which refers to David, under whom the destroyed kingdom would rise into new power. And whilst these two clauses depict the restoration of the kingdom from its fallen condition, in the third clause its further preservation is foretold. בּנה does not mean to "build" here, but to finish building, to carry on, enlarge, and beautify the building. The words כּימי עולם (an abbreviated comparison for "as it was in the days of the olden time") point back to the promise in 2Kings 7:11-12, 2Kings 7:16, that God would build a house for David, would raise up his seed after him, and firmly establish his throne for ever, that his house and his kingdom should endure for ever before Him, upon which the whole of the promise before us is founded. The days of the rule of David and of his son Solomon are called "days of eternity," i.e., of the remotest past (compare Mic 7:14), to show that a long period would intervene between that time and the predicted restoration. The rule of David had already received a considerable blow through the falling away of the ten tribes. And it would fall still deeper in the future; but, according tot he promise in 2 Samuel 7, it would not utterly perish, but would be raised up again from its fallen condition. It is not expressly stated that this will take place through a shoot from its own stem; but that is implied in the fact itself. The kingdom of David could only be raised up again through an offshoot from David's family. And that this can be no other than the Messiah, was unanimously acknowledged by the earlier Jews, who even formed a name for the Messiah out of this passage, viz., בר נפלין, filius cadentium, He who had sprung from a fallen hut (see the proofs in Hengstenberg's Christology, vol. i. p. 386 transl.). The kingdom of David is set up in order that they (the sons of Israel, who have been proved to be corn by the sifting, Amos 9:9) may take possession of the remnant of Edom and all the nations, etc. The Edomites had been brought into subjection by David, who had taken possession of their land. At a late period, when the hut of David was beginning to fall, they had recovered their freedom again. This does not suffice, however, to explain the allusion to Edom here; for David had also brought the Philistines, the Moabites, the Ammonites, and the Aramaeans into subjection to his sceptre, - all of them nations who had afterwards recovered their freedom, and to whom Amos foretels the coming judgment in Amos 1:1-15. The reason why Edom alone is mentioned by name must be sought for, therefore, in the peculiar attitude which Edom assumed towards the people of God, namely, in the fact "that whilst they were related to the Judaeans, they were of all nations the most hostile to them" (Rosenmller). On this very ground Obadiah predicted that judgment would come upon the Edomites, and that the remnant of Esau would be captured by the house of Jacob. Amos speaks here of the "remnant of Edom," not because Amaziah recovered only a portion of Edom to the kingdom (4Kings 14:7), as Hitzig supposes, but with an allusion to the threat in Amos 1:12, that Edom would be destroyed with the exception of a remnant. The "remnant of Edom" consists of those who are saved in the judgments that fall upon Edom. This also applies to כּל־הגּוים. Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Is 63:19; Jer 14:9, and the remarks on Deut 28:10), so that this expression is practically the same as אשׁר יהוה קרא (whom Jehovah shall call) in Joel 3:5. The perfect נקרא acquires the sense of the futurum exactum from the leading sentence, as in Deut 28:10 (see Ewald, 346, c). יירשׁוּ, to take possession of, is chosen with reference to the prophecy of Balaam (Num 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Is 56:6-8). To strengthen this promise, נאם יי וגו ("saith Jehovah, that doeth this") is appended. He who says this is the Lord, who will also accomplish it (see Jer 33:2). The explanation given above is also in harmony with the use made by James of our prophecy in Acts 15:16-17, where he derives from Amos 9:11 and Amos 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people ἐπὶ τῶ ὀνόματι αὐτοῦ, "upon His name" (compare Acts 15:14 with Acts 15:8-9). But as both James and Peter recognise in this fact a practical declaration on the part of God that circumcision was not a necessary prerequisite to the reception of the Gentiles into the kingdom of Christ, while James follows up the allusion to this fact with the prophecy of Amos, introducing it with the words, "and to this agree the words of the prophets," there can be no doubt that James also quotes the words of the prophet with the intention of adducing evidence out of the Old Testament in support of the reception of the Gentiles into the kingdom of God without circumcision. But this proof is not furnished by the statement of the prophet, "through its silence as to the condition required by those who were pharisaically disposed" (Hengstenberg); and still less by the fact that it declares in the most striking way "what significance there was in the typical kingdom of David, as a prophecy of the relation in which the human race, outside the limits of Israel, would stand to the kingdom of Christ" (Hofmann, Schriftbeweis, ii. 2, pp. 84, 85). For the passage would contain nothing extraordinary concerning the typical significance possessed by the kingdom of David in relation to the kingdom of Christ, if, as Hofmann says (p. 84), the prophet, instead of enumerating all the nations which once belonged to the kingdom of David, simply mentions Edom by name, and describes all the others as the nations which have been subject like Edom to the name of Jehovah. The demonstrative force of the prophet's statement is to be found, no doubt, as Hofmann admits, in the words כּל־הגּוים אשׁר נקרא שׁמי עליהם. But if these words affirmed nothing more than what Hofmann finds in them - namely, that all the nations subdued by David were subjected to the name of Jehovah; or, as he says at p. 83, "made up, in connection with Israel, the kingdom of Jehovah and His anointed, without being circumcised, or being obliged to obey the law of Israel" - their demonstrative force would simply lie in what they do not affirm, - namely, in the fact that they say nothing whatever about circumcision being a condition of the reception of the Gentiles. The circumstance that the heathen nations which David brought into subjection to his kingdom were made tributary to himself and subject to the name of Jehovah, might indeed by typical of the fact that the kingdom of the second David would also spread over the Gentiles; but, according to this explanation, it would affirm nothing at all as to the internal relation of the Gentiles to Israel in the new kingdom of God. The Apostle James, however, quotes the words of Amos as decisive on the point in dispute, which the apostles were considering, because in the words, "all the nations upon whom my name is called," he finds a prediction of what Peter has just related, - namely, that the Lord has taken out of the heathen a people "upon His name," that is to say, because he understands by the calling of the name of the Lord upon the Gentiles the communication of the Holy Ghost to the Gentiles. (Note: Moreover, James (or Luke) quotes the words of Amos according to the lxx, even in their deviations from the Hebrew text, in the words ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων με (for which Luke has τὸν κύριον, according to Cod. Al.), which rest upon an interchange of למען יירשׁוּ את־שׁארית אדום with למען ידרשׁוּ שׁארית אדם; because the thought upon which it turned was not thereby altered, inasmuch as the possession of the Gentiles, of which the prophet is speaking, is the spiritual sway of the people of the Lord, which can only extend over those who seek the Lord and His kingdom. The other deviations from the original text and from the lxx (compare Acts 15:16 with Amos 9:11) may be explained on the ground that the apostle is quoting from memory, and that he alters ἐν τῆ ἡμερᾶ ἐκείνη ἀναστήσω into μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω, to give greater clearness to the allusion contained in the prnophecy to the Messianic times.) Geneva 15999:11 In that day will I raise up the (i) tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:(i) I will send the promised Messiah, and restore by him the spiritual Israel; (Acts 15:16). John Gill9:11 In that day will I raise up the tabernacle of David that is fallen,.... Not in the day of Israel's ruin, but in the famous Gospel day, so often spoken of by the prophets; and this prophecy is referred to the times of the Messiah by the ancient (q) Jews; and one of the names they give him is taken from hence, "Barnaphli" (r), the Son of the fallen. R. Nachman said to R. Isaac, hast thou heard when Barnaphli comes? to whom he said, who is Barnaphli? he replied, the Messiah; you may call the Messiah Barnaphli; for is it not written, "in that day will I raise up the tabernacle of David that is fallen down?" and they call him so, not because the son of Adam; but because he was the son of David, and was to spring from his family, when fallen into a low and mean condition; yea, they sometimes seem by the tabernacle of David to understand the dead body of the Messiah to be raised, whose human nature is by the New Testament writers called a tabernacle, Heb 8:2; see Jn 1:14; for, having mentioned (s) that passage in Jer 30:9; "they shall serve the Lord their God, and David their King, whom I will raise up unto them", add, whom I will raise up out of the dust; as it is said, "I will raise up the tabernacle of David that is fallen down"; but elsewhere (t) it is better interpreted of the Messiah's raising up Israel his people out of captivity; they say,"her husband shall come, and raise her out of the dust; as it is said, "I will raise up the tabernacle of David", &c. in the day the King Messiah shall gather the captivity from the ends of the world to the ends of it, according to Deut 30:4;'' and which they understand of their present captivity, and deliverance from it, as in Amos 9:14. Tobit (u) seems to have reference to this passage, when he thus exhorts Zion, "praise the everlasting King, that his tabernacle may be built again in thee;'' and expresses (w) his faith in it, that so it would be, "afterwards they (the Jews) shall return from all places of their captivity, and build up Jerusalem gloriously; and the house of God shall be built in it, as the prophets have spoken concerning it, for ever;'' agreeably to which Jarchi paraphrases it, "in the day appointed for redemption;'' and so the Apostle James quotes it, and applies it to the first times of the Gospel, Acts 15:15. The Targum interprets this "tabernacle" of the kingdom of the house of David: this was in a low estate and condition when Jesus the Messiah came, he being the carpenter's son; but it is to be understood of the spiritual kingdom of Christ, the church; Christ is meant by David, whose son he is, and of whom David was an eminent type, and is often called by his name, Ezek 34:23; and the church by his "tabernacle", which is of his building, where he dwells, and keeps his court; and which in the present state is movable from place to place: and this at the time of Christ's coming was much fallen, and greatly decayed, through sad corruption in doctrine by the Pharisees and Sadducees; through neglect of worship, and formality in it, and the introduction of things into it God never commanded; through the wicked lives of professors, and the small number of truly godly persons; but God, according to this promise and prophecy, raised it up again by the ministry of John the Baptist, Christ and his apostles, and by the conversion of many of the Jews, and by bringing in great numbers of the Gentiles, who coalesced in one church state, which made it flourishing, grand, and magnificent; and thus the prophecy was in part fulfilled, as the apostle has applied it in the above mentioned place: but it will have a further and greater accomplishment still in the latter day, both in the spiritual and personal reign of Christ: and though this tabernacle or church of Christ is fallen to decay again, and is in a very ruinous condition; the doctrines of the Gospel being greatly departed from; the ordinances of it changed, or not attended to; great declensions as to the exercise of grace among the people of God; and many breaches and divisions among them; the outward conversation of many professors very bad, and few instances of conversion; yet the Lord will raise it up again, and make it very glorious: he will close up the breaches thereof, and will raise up his ruins; the doctrines of the Gospel will be revived and received; the ordinances of it will be administered in their purity, as they were first delivered; great numbers will be converted, both of Jews and Gentiles; and there will be much holiness, spirituality, and brotherly love, among the saints: and I will build it as in the days of old; religion shall flourish as in the days of David and Solomon; the Christian church will be restored to its pristine glory, as in the times of the apostles. (q) Zohar in Exod. fol. 96. 2. (r) T. Bab. Sanhedrin, fol. 96. 2. (s) Zohar in Gen. fol. 53. 2. (t) Zohar in Exod. fol. 4. 2. (u) Ch. xiii. 10. (w) Ch. xiv. 7. John Wesley9:11 In that day - In the set time which I have fixt. Raise up - Bring back out of captivity, and re - establish in their own land, the house of David, and those that adhere to his family. Fallen - By the revolt of the ten tribes. The breaches - Which are in it by that long division.Robert Jamieson, A. R. Fausset and David Brown9:11 In that day--quoted by James (Acts 15:16-17), "After this," that is, in the dispensation of Messiah (Gen 49:10; Hos 3:4-5; Joel 2:28; Joel 3:1).tabernacle of David--not "the house of David," which is used of his affairs when prospering (2Kings 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Ps 102:13-14; Jer 30:9; Ezek 34:24; Ezek 37:24; see on Is 12:1). The type is taken from architecture (Eph 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Jn 1:14). "Dwelt," literally, tabernacled "among us" (compare Rev_ 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (2Chron 1:3), where the priests ministered in sacrifices (1Chron 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 2Kings 6:12-17; 1Chron 16:37-39; 2Chron 1:3). breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah. as in . . . days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided. |
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9:129:12: Որպէս զի խնդրեսցեն զիս մնացորդք մարդկան. եւ ամենայն ազգք յորոց վերայ կոչեցեալ է անուն իմ. ասէ Տէր՝ որ առնէ զայս[10551]։ [10551] Ոմանք. Եւ ամենայն ազգ յորոյ վերայ։ որպէս զի [125]խնդրեսցեն զիս մնացորդք մարդկան, եւ ամենայն ազգք`` յորոց վերայ կոչեցեալ է անուն իմ, ասէ Տէր` որ առնէ զայս:12 որպէսզի մնացած մարդիկ եւ բոլոր ազգերը,որոնց վրայ կայ իմ անունը,փնտռեն ինձ» - ասում է Տէրը, որ անում է սա: 12 Որպէս զի անոնք Եդովմին մնացորդը Ու բոլոր ազգերը ժառանգեն, Որոնք իմ անունովս կոչուած են»,Կ’ըսէ Տէրը, որ այս բանը կ’ընէ։ 9:12: Որպէս զի խնդրեսցեն զիս մնացորդք մարդկան. եւ ամենայն ազգք յորոց վերայ կոչեցեալ է անուն իմ. ասէ Տէր՝ որ առնէ զայս[10551]։ [10551] Ոմանք. Եւ ամենայն ազգ յորոյ վերայ։ 12 որպէսզի մնացած մարդիկ եւ բոլոր ազգերը,որոնց վրայ կայ իմ անունը,փնտռեն ինձ» - ասում է Տէրը, որ անում է սա: 12 Որպէս զի անոնք Եդովմին մնացորդը Ու բոլոր ազգերը ժառանգեն, Որոնք իմ անունովս կոչուած են»,Կ’ըսէ Տէրը, որ այս բանը կ’ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:129:12 чтобы они овладели остатком Едома и всеми народами, между которыми возвестится имя Мое, говорит Господь, творящий все сие. That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this:9:12 ὅπως οπως that way; how ἐκζητήσωσιν εκζητεω seek out / thoroughly οἱ ο the κατάλοιποι καταλοιπος left behind τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐφ᾿ επι in; on οὓς ος who; what ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ποιῶν ποιεω do; make ταῦτα ουτος this; he 9:12 לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of יִֽירְשׁ֜וּ yˈîrᵊšˈû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֤ית šᵊʔērˈîṯ שְׁאֵרִית rest אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֥א niqrˌā קרא call שְׁמִ֖י šᵊmˌî שֵׁם name עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹ֥שֶׂה ʕˌōśeh עשׂה make זֹּֽאת׃ פ zzˈōṯ . f זֹאת this 9:12. ut possideant reliquias Idumeae et omnes nationes eo quod invocatum sit nomen meum super eos dicit Dominus faciens haecThat they may possess the remnant of Edom, and all nations, because my name is invoked upon them: saith the Lord that doth these things. 12. that they may possess the remnant of Edom, and all the nations, which are called by my name, saith the LORD that doeth this. 9:12 чтобы они овладели остатком Едома и всеми народами, между которыми возвестится имя Мое, говорит Господь, творящий все сие. 9:12 ὅπως οπως that way; how ἐκζητήσωσιν εκζητεω seek out / thoroughly οἱ ο the κατάλοιποι καταλοιπος left behind τῶν ο the ἀνθρώπων ανθρωπος person; human καὶ και and; even πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste ἐφ᾿ επι in; on οὓς ος who; what ἐπικέκληται επικαλεω invoke; nickname τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine ἐπ᾿ επι in; on αὐτούς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the ποιῶν ποιεω do; make ταῦτα ουτος this; he 9:12 לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of יִֽירְשׁ֜וּ yˈîrᵊšˈû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵרִ֤ית šᵊʔērˈîṯ שְׁאֵרִית rest אֱדֹום֙ ʔᵉḏôm אֱדֹום Edom וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֔ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִקְרָ֥א niqrˌā קרא call שְׁמִ֖י šᵊmˌî שֵׁם name עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֹ֥שֶׂה ʕˌōśeh עשׂה make זֹּֽאת׃ פ zzˈōṯ . f זֹאת this 9:12. ut possideant reliquias Idumeae et omnes nationes eo quod invocatum sit nomen meum super eos dicit Dominus faciens haec ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ That they may possess the remnant of Edom, and all nations, because my name is invoked upon them: saith the Lord that doth these things. |
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 - 1903-191412. Восстановленный в прежней славе дом Давидов и народ Израильский снова получит во владение те народы, которыми он владел при Давиде, именно Едома, от которого останется только (I:11) остаток; а также овладеет всеми народами, "на которых наречено имя" Божие (рус. не точно: между которыми возвестится имя Мое), т. е. которые чтут Господа и составляют собственность Господа (ср. 2: Цар XII:28; Втор XXVIII:10; Иер VII:10), у LXX-ти мысль cт. 12-го передана иначе, так как вместо ijrschu eth-scheerith edom они читали, по-видимому, idrischuni (от darasch исследовать, искать) scheerith adam: получился перевод dpwV ekxhthsousin Me oi kataloipoi twn anqrwpwn, в слав.: "яко да взыщут Мене оставшиися человецы". Так. обр., по переводу LXX пророк говорит не об обладании Израилем Едомом и прочими народами, а об обращении к Богу всех народов. Чтение LXX соответствует вполне контексту речи в гл. IX-й, дает мысль согласную с пророческим мировоззрением и подтверждается словами Ап. Иакова, который приводит ст. 12-й пророчества Амоса именно по греч. тексту (Деян XV:15-17).Adam Clarke: Commentary on the Bible - 18319:12: That they may possess the remnant of Edom - Bp. Newcome translates this clause as follows: "That the residue of men may seek Jehovah, and all the heathen who are called by my name." Here, instead of אדום Edom, he reads אדם Adam, men or mankind, which is the reading of the Arabic, and some MSS. of the Syriac, and of Act 15:17.The Pachomian MS. of the Septuagint adds here, ὁπως εκζητησωσι με, that they may seek me. And the Arabic has the Lord; and in stead of יירשו yireshu, "they shall possess," the learned bishop seems to have read ידרשו yidreshu, "they may seek;" and thus the text resembles the quotation by St. James, Act 15:17, "That the residue of men might seek after the Lord." It is strange that not one of the MSS. collated by Kennicott and De Rossi, nor any of my own, favors or countenances any of these alterations. I am of opinion, therefore, that we must dismiss all these conjectural emendations, and take the Hebrew text as we find it. That it speaks of the conversion of the Jews in Gospel times, we have the authority of the New Testament as above to prove; and it we cannot make the words, as they stand there, entirely to agree with the words here, the subject is not affected by it. The Jews shall be converted and restored, and this text in both covenants is a proof of it. Albert Barnes: Notes on the Bible - 18349:12: That they may possess - rather, "inheritThe remnant of Edom - The restoration was not to be for themselves alone. No gifts of God end in the immediate object of His bounty and love. They were restored, in order that they, the first objects of God's mercies, might win others to God; not Edom only, "but all nations, upon whom," God says, "My Name is called." Plainly then, it is no temporal subjugation, nor any earthly kingdom. The words, "upon whom the name is called," involve, in any case, belonging to, and being owned by, him whose name is called upon them. It is said of the wife bearing the name of the husband and becoming his, "let thy name be called upon us Isa 4:1. When Jacob especially adopts Ephraim and Manasseh as his he says, "let my name be named upon them, and the name of My fathers, Abraham and Isaac" Gen 48:16. In relation to God, the words are used of persons and of places especially appropriated to God; as the whole Jewish Church and people, His Temple Kg1 8:43; Jer 7:10-11, Jer 7:14, Jer 7:30; Jer 34:15, His prophets Jer 15:16, the city of Jerusalem Dan 9:18-19 by virtue of the temple built there. Contrariwise, Isaiah pleads to God, that the pagan "were never called by Thy Name" Isa 63:19. This relation of being "called" by the "Name" of God, was not outward only, nor was it ineffective. Its characteristics were holiness imparted by God to man, and protection by God. Thus Moses, in his blessing on Israel if obedient, says, "The Lord shall establish thee an holy people unto Himself, as He hath sworn to thee, if thou shalt keep the commandments of the Lord thy God, and walk in His ways; and all the people of the earth shall see that the Name of the Lord thy God is called upon thee, and they shall fear thee" Deu 28:9-10. And Jeremiah says to God , "Thy word was unto me the joy and rejoicing of my heart, for Thy name was called upon me, O Lord God of Hosts." Israel then, or the Jewish Church, was to inherit, or take into itself, not Edom only, but all nations, and that, by their belonging to God. Edom, as the brother of Israel and yet his implacable enemy, stands as a symbol of all who were alien from God, over against His people. He says, the "residue of Edom," because he had foretold the destruction which was first to come upon Edom; and Holy Scripture everywhere speaks of those who should be converted, as a "remnant" only. The Jews themselves are the keepers and witnesses of these words. Was it not foretold? It stands written. Is it not fulfilled? The whole world from this country to China, and from China round again to us, as far as it is Christian, and as, year by year, more are gathered into the fold of Christ, are the inheritance of those who were the seed of Abraham, Isaac and Jacob. James quoted these words in the Council of Jerusalem, to show how the words of the prophet were in harmony with what Peter had related, how "God at the first did visit the Gentiles, to take out of them a people for His Name" Act 15:14. He quotes the words as they stood in the version which was understood by the Gentiles who came from Antioch. In it the words are paraphrased, but the meaning remains the same. The Greek translators took away the metaphor, in order, probably, to make the meaning more intelligible to Greeks, and paraphrased the Hebrew words, imagining other words, as like as might be to the Hebrew. They render, "that the residue of men may seek, and all the nations upon whom My name is called." The force of the prophecy lies in these last words, that "the Name of God should be called upon all nations." James, then, quoted the words as they were familiar to his hearers, not correcting those which did not impair the meaning. The so doing, he shows us incidentally, that even imperfection of translation does not empty the fullness of God's word. The words, "shall seek the Lord," although not representing anything expressed here in the original, occur in the corresponding prophecy of Isaiah as to the root of Jesse, "In that day there shall be a root" (that is, a sucker from the root) "of Jesse, which shall stand for an ensign of the people, and to it shall the Gentiles seek" Isa 11:10. It may be, that James purposely uses the plural, "the words of the prophets," in order to include, together with the prophet Amos, other prophets who had foretold the same thing. The statements, that the Jewish Church should inherit the Gentiles, that the Name of God should be called upon the Gentiles, and that the Gentiles should seek the Lord, are parts of one whole; that they should be called, that they should obey the call, and, obeying, he enrolled in the one family of God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:12: possess: Isa 11:14, Isa 14:1, Isa 14:2; Joe 3:8; Oba 1:18-21Edom: Gen 27:29, Gen 27:37; Num 24:17; Psa 60:8; Mal 1:4 which are called by my name: Heb. upon whom my name is called, Isa 43:7, Isa 63:19, Isa 65:1; Jer 14:9, Jer 15:16; Dan 9:18, Dan 9:19 Geneva 15999:12 That they may possess the remnant of (k) Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.(k) Meaning, the very enemies (as were the Edomites) and others would be united with the Jews in one society and body, of which Christ would be the head. John Gill9:12 That they may possess the remnant or Edom, and of all the Heathen, which are called by my name,.... Or that these may be possessed; that is, by David or Christ, who shall have the Heathen given him for his inheritance, and the uttermost parts of the earth for his possession, Ps 2:8; when the remnant, according to the election of grace, in those nations that have been the greatest enemies to Christ and his Gospel, signified by Edom, shall be converted, and call upon the name of the Lord, and worship him; and be called by his name, Christians, and so become his inheritance and possession. The Targum understands, by the Heathen or people, all the people of the house of Israel; and Kimchi, Aben Ezra, and Ben Melech, think the words are to be inverted, thus,"that all the people on whom my name is called, nay possess the remnant of Edom;'' and the forager says, that all the Edomites shall be destroyed in the days of the Messiah, but Israel shall inherit their land; and Aben Ezra says, that if this prophecy is interpreted of the Messiah, the matter is clear; as it is in the sense we have given, and as the apostle explains it; See Gill on Acts 15:17. Some render the words, "that the remnant of Edom, and of all the Heathen, that are" (that is, shall be) "called by my name, may possess me the Lord" (x). The truth and certainty of its performance is expressed in the following clause, saith the Lord, that doeth this: whose word is true, whose power is great, whose grace is efficacious, to accomplish all that is here promised and foretold. (x) "Ut possideant reliquiae Edom", De Dieu. See Bishop Chandler's Defence of Christianity, p. 172. John Wesley9:12 They - Literally the Jews. Possess - Both the lands of Edom, and some of the posterity of Edom; these as servants, the other as their propriety. The remnant - Left by Nebuchadnezzar. All the heathen - That is, round about. That doth this - But this is also a prophecy of setting up the kingdom of the Messiah, and bringing in the Gentiles.Robert Jamieson, A. R. Fausset and David Brown9:12 That they may possess . . . remnant of Edom, and of all the heathen--"Edom," the bitter foe, though the brother, of Israel; therefore to be punished (Amos 1:11-12), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Rom 9:27; Zech 14:16). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (Amos 9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare Is 54:3, "thy seed shall inherit the Gentiles" (compare Is 49:8; Rom 4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.which are called by my name--that is, who belong to Me, whom I claim as Mine (Ps 2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, Heb 2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," Acts 15:17, namely, all these and such like acts of sovereign love). |
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9:139:13: Ահա աւուրք գա՛ն ասէ Տէր, եւ հասցեն կալք կթոց, եւ խայծեսցի՛ խաղող ՚ի հարաւունս. եւ բղխեսցե՛ն լերինք զքաղցրութիւն, եւ ամենայն բլուրք անտառախի՛տք եղիցին։ Ահա աւուրք գան, ասէ Տէր, եւ [126]հասցեն կալք կթոց, եւ խայծեսցի խաղող ի հարաւունս, եւ բղխեսցեն լերինք զքաղցրութիւն, եւ ամենայն բլուրք անտառախիտք եղիցին:13 «Ահա օրեր են գալիս, - ասում է Տէրը, -երբ կալերը պիտի հասնեն բերքահաւաքին,խաղողը պիտի հասնի հնձանների համար,լեռները քաղցրութիւն պիտի բխեցնեն,եւ բոլոր բլուրները անտառախիտ պիտի դառնան: 13 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ հերկողը՝ հնձողին Եւ խաղող կոխողը սերմնացանին պիտի հասնի. Լեռները քաղցու պիտի կաթեցնեն, Բլուրները անով պիտի յորդին։ 9:13: Ահա աւուրք գա՛ն ասէ Տէր, եւ հասցեն կալք կթոց, եւ խայծեսցի՛ խաղող ՚ի հարաւունս. եւ բղխեսցե՛ն լերինք զքաղցրութիւն, եւ ամենայն բլուրք անտառախի՛տք եղիցին։ 13 «Ահա օրեր են գալիս, - ասում է Տէրը, -երբ կալերը պիտի հասնեն բերքահաւաքին,խաղողը պիտի հասնի հնձանների համար,լեռները քաղցրութիւն պիտի բխեցնեն,եւ բոլոր բլուրները անտառախիտ պիտի դառնան: 13 «Ահա օրեր կու գան, կ’ըսէ Տէրը, Երբ հերկողը՝ հնձողին Եւ խաղող կոխողը սերմնացանին պիտի հասնի. Լեռները քաղցու պիտի կաթեցնեն, Բլուրները անով պիտի յորդին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:139:13 Вот, наступят дни, говорит Господь, когда пахарь застанет еще жнеца, а топчущий виноград сеятеля; и горы источать будут виноградный сок, и все холмы потекут. Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt:9:13 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even καταλήμψεται καταλαμβανω apprehend ὁ ο the ἀλοητὸς αλοητος the τρύγητον τρυγητος and; even περκάσει περκαζω the σταφυλὴ σταφυλη grapes ἐν εν in τῷ ο the σπόρῳ σπορος grain καὶ και and; even ἀποσταλάξει αποσταλαζω the ὄρη ορος mountain; mount γλυκασμόν γλυκασμος and; even πάντες πας all; every οἱ ο the βουνοὶ βουνος mound σύμφυτοι συμφυτος planted together ἔσονται ειμι be 9:13 הִנֵּ֨ה hinnˌē הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִגַּ֤שׁ niggˈaš נגשׁ approach חֹורֵשׁ֙ ḥôrˌēš חרשׁ plough בַּ ba בְּ in † הַ the קֹּצֵ֔ר qqōṣˈēr קצר harvest וְ wᵊ וְ and דֹרֵ֥ךְ ḏōrˌēḵ דרך tread עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape בְּ bᵊ בְּ in מֹשֵׁ֣ךְ mōšˈēḵ משׁך draw הַ ha הַ the זָּ֑רַע zzˈāraʕ זֶרַע seed וְ wᵊ וְ and הִטִּ֤יפוּ hiṭṭˈîfû נטף drop הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain עָסִ֔יס ʕāsˈîs עָסִיס juice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill תִּתְמֹוגַֽגְנָה׃ tiṯmôḡˈaḡnā מוג faint 9:13. ecce dies veniunt dicit Dominus et conprehendet arator messorem et calcator uvae mittentem semen et stillabunt montes dulcedinem et omnes colles culti eruntBehold the days come, saith the Lord, when the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed: and the mountains shall drop sweetness, and every hill shall be tilled. 13. Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 9:13 Вот, наступят дни, говорит Господь, когда пахарь застанет еще жнеца, а топчущий виноград сеятеля; и горы источать будут виноградный сок, и все холмы потекут. 9:13 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go λέγει λεγω tell; declare κύριος κυριος lord; master καὶ και and; even καταλήμψεται καταλαμβανω apprehend ὁ ο the ἀλοητὸς αλοητος the τρύγητον τρυγητος and; even περκάσει περκαζω the σταφυλὴ σταφυλη grapes ἐν εν in τῷ ο the σπόρῳ σπορος grain καὶ και and; even ἀποσταλάξει αποσταλαζω the ὄρη ορος mountain; mount γλυκασμόν γλυκασμος and; even πάντες πας all; every οἱ ο the βουνοὶ βουνος mound σύμφυτοι συμφυτος planted together ἔσονται ειμι be 9:13 הִנֵּ֨ה hinnˌē הִנֵּה behold יָמִ֤ים yāmˈîm יֹום day בָּאִים֙ bāʔîm בוא come נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נִגַּ֤שׁ niggˈaš נגשׁ approach חֹורֵשׁ֙ ḥôrˌēš חרשׁ plough בַּ ba בְּ in † הַ the קֹּצֵ֔ר qqōṣˈēr קצר harvest וְ wᵊ וְ and דֹרֵ֥ךְ ḏōrˌēḵ דרך tread עֲנָבִ֖ים ʕᵃnāvˌîm עֵנָב grape בְּ bᵊ בְּ in מֹשֵׁ֣ךְ mōšˈēḵ משׁך draw הַ ha הַ the זָּ֑רַע zzˈāraʕ זֶרַע seed וְ wᵊ וְ and הִטִּ֤יפוּ hiṭṭˈîfû נטף drop הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain עָסִ֔יס ʕāsˈîs עָסִיס juice וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill תִּתְמֹוגַֽגְנָה׃ tiṯmôḡˈaḡnā מוג faint 9:13. ecce dies veniunt dicit Dominus et conprehendet arator messorem et calcator uvae mittentem semen et stillabunt montes dulcedinem et omnes colles culti erunt ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Behold the days come, saith the Lord, when the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed: and the mountains shall drop sweetness, and every hill shall be tilled. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191413. Пророк говорит о тех благах, которыми будет наслаждаться Израиль по восстановлении скинии Давидовой. Пророк предвозвещает чрезвычайное обилие плодов; вследствие которого не будет уже обычного перерыва между полевыми работами ("пахарь застанет жнеца" и пр. ), виноградный сок потечет прямо с гор, покрытых виноградниками, а холмы, на которых пасутся стада, покроются такой обильной растительностью, что с них как бы потечет молоко. Вместо слов пахарь застанет еще жнеца в славянском читается: "и постигнет жатва объимание винограда": LXX пропустили слово choresch пахарь, а оборот bemoscheh hazzarah перевели свободно perkasei 'en tw sporw hstafulh, поспеет виноград во время посева. Образные выражения подлинника в конце ст. 13-го LXX-ю упрощены; отсюда в слав. читаем: "и искапают горы сладость, и вси холми насаждени будут".Adam Clarke: Commentary on the Bible - 18319:13: The ploughman shall overtake the reaper - All the seasons shall succeed in due and natural order: but the crops shall be so copious in the fields and in the vineyards, that a long time shall be employed in gathering and disposing of them; so that the seasons of ploughing, sowing, gathering the grapes, treading the wine-press, etc., shall press on the heels of each other; so vast will be the abundance, and so long the time necessary to gather and cure the grain and fruits. We are informed by travelers in the Holy Land, Barbary, etc., that the vintage at Aleppo lasts from the fifteenth of September to the middle of November; and that the sowing season begins at the close of October, and lasts through all November. Here, then, the ploughman, sower, grape-gatherer, and operator at the wine-press, not only succeed each other, but have parts of these operations going on at the same time. But great fertility in the land, abundance in the crops, and regularity of the seasons, seem to be the things which the prophet especially predicts. These are all poetical and prophetical images, by which happy times are pointed out.Albert Barnes: Notes on the Bible - 18349:13: Behold the days are coming - The Day of the Lord is ever coming on: every act, good or bad, is drawing it on: everything which fills up the measure of iniquity or which "hastens the accomplishment of the number of the elect;" all time hastens it by. "The plowman shall overtake the reaper and the treader of grapes him that soweth seed." The image is taken from God's promise in the law; "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time" Lev 26:5; which is the order of agriculture. The harvest should be so copious that it should not be threshed out until the vintage: the vintage so large, that, instead of ending, as usual, in the middle of the 7th month, it should continue on to the seed-time in November. Amos appears purposely to have altered this. He describes what is wholly beyond nature, in order that it might the more appear that he was speaking of no mere gifts of nature, but, under natural emblems, of the abundance of gifts of grace. "The plowman," who breaks up the fallow ground, "shall overtake," or "throng, the reaper. The "plowman" might "throng," or "join on to the reaper," either following upon him, or being followed by him; either preparing the soil for the harvest which the reaper gathers in, or breaking it up anew for fresh harvest after the in-gathering.But the vintage falls between the harvest and the seed-time. If then by the "plowmen thronging on the reaper," we understand that the harvest should, for its abundance, not be over before the fresh seed-time, then, since the vintage is much nearer to the seed-time than the harvest had been, the words, "he that treadeth out the grapes, him that soweth the seed," would only say the same less forcibly. In the other way, it is one continuous whole. So vast would be the soil to be cultivated, so beyond all the powers of the cultivator, and yet so rapid and unceasing the growth, that seed-time and harvest would be but one. So our Lord says, "Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest" Joh 4:35. "Four months" ordinarily intervened between seed-time and harvest. Among these Samaritans, seed-time and harvest were one. They had not, like the Jews, had teachers from God; yet, as soon as our Lord taught them, they believed. But, as seed time and harvest should be one, so should the vintage be continuous with the following seed-time. "The treader of grapes," the last crowning act of the year of cultivation, should join on to "him that soweth" (literally, "draweth" forth, soweth broadcast, scattereth far and wide the) "seed." All this is beyond nature, and so, the more in harmony with what went before, the establishment of a kingdom of grace, in which "the pagan" should have "the Name of God called upon" them. He had foretold to them, how God would "send famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" Amo 8:11. Now, under the same image, he declares the repeal of that sentence. He foretells, not the fullness only of God's gifts, but their unbroken continuance. Jerome: "All shall succeed one another, so that no day should be void of grain, wine, and gladness." And they shall not follow only on one another, but shall all go on together in one perpetual round of toil and fruitfulness. There shall be one unceasing inpouring of riches; no break in the heavenly husbandry; labor shall at once yield fruit; the harvest shall but encourage fresh labor. The end shall come swiftly on the beginning; the end shall not close the past only, but issue forth anew. Such is the character of the toils of the Gospel. All the works of grace go on in harmony together; each helps on the other; in one, the fallow-ground of the heart is broken up; in another, seed is sown, the beginning of a holy conversation; in another, is the full richness of the ripened fruit, in advanced holiness or the blood of martyrs. And so, also, of the ministers of Christ, some are adapted especially to one office, some to another; yet all together carry on His one work. All, too, patriarchs, prophets, Apostles, shall meet together in one; they who, before Christ's coming , "sowed the seed, the promises of the Blessed Seed to come," and they who "entered into their labors," not to displace, but to complete them; all shall rejoice together in that Seed which is Christ. And the mountains shall drop sweet wine and all the hills shall melt - Amos takes the words of Joel, in order to identify their prophecies, yet strengthens the image. For instead of saying, "the hills shall flow with milk," he says, "they shall melt, dissolve themselves. Such shall be the abundance and super-abundance of blessing, that it shall be as though the hills dissolved themselves in the rich streams which they poured down. The mountains and hills may be symbols, in regard either to their height, or their natural barrenness or their difficulty of cultivation. In past times they were scenes of idolatry. In the time of the Gospel, all should be changed; all should be above nature. All should be obedient to God: all, full of the graces and gifts of God. What was exalted, like the Apostles should be exalted not for itself, but in order to pour out the streams of life-giving doctrine and truth, which would refresh and gladden the faithful. And the lesser heights, "the hills," should, in their degree, pour out the same streams. Everything, heretofore barren and unfruitful, should overflow with spiritual blessing. The mountains and hills of Judaea, with their terraced sides clad with the vine were a natural symbol fruitfulness to the Jews, but they themselves could not think that natural fruitfulness was meant under this imagery. It would have been a hyperbole as to things of nature; but what, in naturl things, is a hyperbole, is but a faint shadow of the joys and rich delights and glad fruitfulness of grace. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:13: plowman: Lev 26:5; Eze 36:35; Hos 2:21-23; Joh 4:35soweth: Heb. draweth forth the mountains: Isa 35:1, Isa 35:2, Isa 55:13; Joe 3:18, Joe 3:20 sweet wine: or, new wine the hills: Amo 9:5; Jdg 5:5; Psa 97:5 Carl Friedrich Keil and Franz Delitzsch9:13To the setting up of the kingdom and its outward extension the prophet appends its inward glorification, foretelling the richest blessing of the land (Amos 9:13) and of the nation (Amos 9:14), and lastly, the eternal duration of the kingdom (Amos 9:15). Amos 9:13. "Behold, days come, is the saying of Jehovah, that the ploughman reaches to the reaper, and the treader of grapes to the sower of seed; and the mountains drip new wine, and all the hills melt away. Amos 9:14. And I reverse the captivity of my people Israel, and they build the waste cities, and dwell, and plant vineyards, and drink the wine thereof; and make gardens, and eat the fruit thereof. Amos 9:15. And I plant them in their land, and they shall no more be torn up out of their land which I have given them, saith Jehovah thy God." In the new kingdom of God the people of the Lord will enjoy the blessing, which Moses promised to Israel when faithful to the covenant. This blessing will be poured upon the land in which the kingdom is set up. Amos 9:13 is formed after the promise in Lev 26:5, "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing-time;" but Amos transfers the action to the persons employed, and says, "The ploughman will reach to the reaper." Even while the one is engaged in ploughing the land for the sowing, the other will already be able to cut ripe corn; so quickly will the corn grow and ripen. And the treading of the grapes will last to the sowing-time, so abundant will the vintage be. The second half of the verse is taken from Joel 3:18; and according to this passage, the melting of the hills is to be understood as dissolving into streams of milk, new wine, and honey, in which the prophet had the description of the promised land as a land flowing with milk and honey (Ex 3:8, etc.) floating before his mind. In the land so blessed will Israel enjoy unbroken peace, and delight itself in the fruits of its inheritance. On שׁוּב את־שׁבוּת, see the exposition of Hos 6:11. That this phrase is not used here to denote the return of the people from captivity, but the turning of misfortune and misery into prosperity and salvation, is evident from the context; for Israel cannot be brought back out of captivity after it has already taken possession of the Gentiles (Amos 9:12). The thought of Amos 9:14, as attached to Amos 9:13, is the following: As the land of Israel, i.e., the territory of the re-erected kingdom of David, will no more be smitten with the curse of drought and failing crops with which the rebellious are threatened, but will receive the blessing of the greatest fertility, so will the people, i.e., the citizens of this kingdom, be no more visited with calamity and judgment, but enjoy the rich beneficent fruits of their labour in blessed and unbroken peace. This thought is individualized with a retrospective glance at the punishment with which the sinners are threatened in Amos 5:11, - namely, as building waste cities, and dwelling therein, and as drinking the wine of the vineyards that have been planted; not building houses for others any more, as was threatened in Amos 5:11, after Deut 28:30, Deut 28:39; and lastly, as laying out gardens, and eating the fruit thereof, without its being consumed by strangers (Deut 28:33). This blessing will endure for ever (Amos 9:15). Their being planted in their land denotes, not the settling of the people in their land once more, but their firm and lasting establishment and fortification therein. The Lord will make Israel, i.e., His rescued people, into a plantation that will never be torn up again, but strikes firm roots, sends forth blossom, and produces fruit. The words point back to 2Kings 7:10, and declare that the firm planting of Israel which was begun by David will be completed with the raising up of the fallen hut of David, inasmuch as no further driving away of the nation into captivity will occur, but the people of the Lord will dwell for ever in the land which their God has given them. Compare Jer 24:6. This promise is sealed by אמר יי אל. We have not to seek for the realization of this promise in the return of Israel from its captivity to Palestine under Zerubbabel and Ezra; for this was no planting of Israel to dwell for ever in the land, nor was it a setting up of the fallen hut of David. Nor have we to transfer the fulfilment to the future, and think of a time when the Jews, who have been converted to their God and Saviour Jesus Christ, will one day be led back to Palestine. For, as we have already observed at Joel 3:18, Canaan and Israel are types of the kingdom of God and of the church of the Lord. The raising up of the fallen hut of David commenced with the coming of Christ and the founding of the Christian church by the apostles; and the possession of Edom and all the other nations upon whom the Lord reveals His name, took its rise in the reception of the Gentiles into the kingdom of heaven set up by Christ. The founding and building of this kingdom continue through all the ages of the Christian church, and will be completed when the fulness of the Gentiles shall one day enter into the kingdom of God, and the still unbelieving Israel shall have been converted to Christ. The land which will flow with streams of divine blessing is not Palestine, but the domain of the Christian church, or the earth, so far as it has received the blessings of Christianity. The people which cultivates this land is the Christian church, so far as it stands in living faith, and produces fruits of the Holy Ghost. The blessing foretold by the prophet is indeed visible at present in only a very small measure, because Christendom is not yet so pervaded by the Spirit of the Lord, as that it forms a holy people of God. In many respects it still resembles Israel, which the Lord will have to sift by means of judgments. This sifting will be first brought to an end through the judgment upon all nations, which will attend the second coming of Christ. Then will the earth become a Canaan, where the Lord will dwell in His glorified kingdom in the midst of His sanctified people. Geneva 15999:13 Behold, the days come, saith the LORD, that the plowman shall (l) overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall (m) drop sweet wine, and all the hills shall melt.(l) Signifying, that there will be great abundance of all things, so that when one type of fruit is ripe, another would follow, and every one in order; (Lev 26:5). (m) Read (Joel 3:18). John Gill9:13 Behold, the days come, saith the Lord,.... Or "are coming" (y); and which will commence upon the accomplishment of the above things, when the church of Christ is raised up and established, the Jews converted, and the Gentiles brought in:that the ploughman shall overtake the reaper; or "meet the reaper" (z); or come up to him, or touch him, as it may be rendered; and so the Targum; that is, before the reaper has well cut down the grain, or it is scarce gathered in, the ploughman shall be ready to plough up the ground again, that it may be sown, and produce another crop: and the treaders of grapes him that soweth seed; or "draweth seed" (a); out of his basket, and scatters it in the land; signifying that there should he such an abundance of grapes in the vintage, that they would continue pressing till seedtime; and the whole denotes a great affluence of temporal good things, as an emblem of spiritual ones; see Lev 26:5; where something of the like nature is promised, and expressed in much the same manner: and the mountains shall drop sweet wine; or "new wine" (b); intimating that there shall be abundance of vines grow upon the mountains, which will produce large quantities of wine, so that they shall seem to drop or flow with it: and all the hills shall melt; with liquors; either with wine or honey, or rather with milk, being covered with flocks and herds, which shall yield abundance of milk; by all which, plenty of spiritual things, as the word and ordinances, and rich supplies of grace, as well as of temporal things, is meant; see Joel 3:18. (y) "dies venientes", Montanus, Burkius. (z) "et vel cum occurret arator messori", Vatablus, Drusius; "attingent arator messorem", Pagninus, Montanus, Junius & Tremellius, Piscator; "accedet arator ad messorem", Cocceius. (a) "trahentem semen", Montanus, Liveleus, Drusius, Mercerus. (b) "mustum", Pagninus, Montanus, Piscator, Mercerus; "musto", Drusius, Cocceius. John Wesley9:13 Behold the days come - Here is another promise literally of abundant plenty to the returned captives, and mystically of abundant grace poured forth in gospel - days. The plowman - Who breaks up the ground, and prepares it for sowing, shall be ready to tread on the heels of the reaper who shall have a harvest so large, that before he can gather it all in, it shall be time to plow the ground again. The treader of grapes - So great shall their vintage be that e'er the treaders of grapes can have finished their work, the seeds - man shall be sowing his seed against the next season. Shall drop - The vineyards shall be so fruitful, and new wine so plentiful as if it ran down from the mountains. Shall melt - Or, as if whole hills were melted into such liquors. If any object, it never was so: I answer, the sins of the returned captives prevented these blessings, which are promised under a tacit condition.Robert Jamieson, A. R. Fausset and David Brown9:13 the days come--at the future restoration of the Jews to their own land.ploughman shall overtake . . . reaper . . . treader of grapes him that soweth--fulfilling Lev 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Is 65:21-23, as to the same period. soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it. mountains . . . drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills. |
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9:149:14: Եւ դարձուցի՛ց զգերութիւն ժողովրդեան իմոյ Իսրայէլի, եւ շինեսցեն զքաղաքս ապականեալս եւ բնակեսցեն. եւ տնկեսցեն այգիս, եւ արբցեն զգինի նոցա. արասցեն պարտէզս՝ եւ կերիցեն զպտուղ նոցա։ Եւ դարձուցից զգերութիւն ժողովրդեան իմոյ Իսրայելի, եւ շինեսցեն զքաղաքս ապականեալս եւ բնակեսցեն. եւ տնկեսցեն այգիս, եւ արբցեն զգինի նոցա. արասցեն պարտէզս, եւ կերիցեն զպտուղ նոցա:14 Ես պիտի վերադարձնեմ Իսրայէլի իմ ժողովրդին գերութիւնից,նրանք պիտի շինեն աւերուած քաղաքներն ու պիտի բնակուեն այնտեղ,այգիներ պիտի տնկեն եւ պիտի խմեն դրանց գինին,պարտէզներ պիտի աճեցնեն եւ ուտեն դրանց պտուղները: 14 Իմ ժողովուրդս՝ Իսրայէլը՝ գերութենէ պիտի դարձնեմ։Անոնք աւերուած քաղաքները պիտի շէնցնեն ու անոնց մէջ բնակին Եւ այգիներ պիտի տնկեն ու անոնց գինին խմեն Եւ պարտէզներ պիտի շինեն ու անոնց պտուղները պիտի ուտեն։ 9:14: Եւ դարձուցի՛ց զգերութիւն ժողովրդեան իմոյ Իսրայէլի, եւ շինեսցեն զքաղաքս ապականեալս եւ բնակեսցեն. եւ տնկեսցեն այգիս, եւ արբցեն զգինի նոցա. արասցեն պարտէզս՝ եւ կերիցեն զպտուղ նոցա։ 14 Ես պիտի վերադարձնեմ Իսրայէլի իմ ժողովրդին գերութիւնից,նրանք պիտի շինեն աւերուած քաղաքներն ու պիտի բնակուեն այնտեղ,այգիներ պիտի տնկեն եւ պիտի խմեն դրանց գինին,պարտէզներ պիտի աճեցնեն եւ ուտեն դրանց պտուղները: 14 Իմ ժողովուրդս՝ Իսրայէլը՝ գերութենէ պիտի դարձնեմ։Անոնք աւերուած քաղաքները պիտի շէնցնեն ու անոնց մէջ բնակին Եւ այգիներ պիտի տնկեն ու անոնց գինին խմեն Եւ պարտէզներ պիտի շինեն ու անոնց պտուղները պիտի ուտեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:149:14 И возвращу из плена народ Мой, Израиля, и застроят опустевшие города и поселятся в них, насадят виноградники и будут пить вино из них, разведут сады и станут есть плоды из них. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them:9:14 καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even οἰκοδομήσουσιν οικοδομεω build πόλεις πολις city τὰς ο the ἠφανισμένας αφανιζω obscure; hide καὶ και and; even κατοικήσουσιν κατοικεω settle καὶ και and; even καταφυτεύσουσιν καταφυτευω vineyard καὶ και and; even πίονται πινω drink τὸν ο the οἶνον οινος wine αὐτῶν αυτος he; him καὶ και and; even φυτεύσουσιν φυτευω plant κήπους κηπος garden καὶ και and; even φάγονται φαγω swallow; eat τὸν ο the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him 9:14 וְ wᵊ וְ and שַׁבְתִּי֮ šavtˈî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and בָנ֞וּ vānˈû בנה build עָרִ֤ים ʕārˈîm עִיר town נְשַׁמֹּות֙ nᵊšammôṯ שׁמם be desolate וְ wᵊ וְ and יָשָׁ֔בוּ yāšˈāvû ישׁב sit וְ wᵊ וְ and נָטְע֣וּ nāṭᵊʕˈû נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and שָׁת֖וּ šāṯˌû שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] יֵינָ֑ם yênˈām יַיִן wine וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden וְ wᵊ וְ and אָכְל֖וּ ʔāḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] פְּרִיהֶֽם׃ pᵊrîhˈem פְּרִי fruit 9:14. et convertam captivitatem populi mei Israhel et aedificabunt civitates desertas et habitabunt et plantabunt vineas et bibent vinum earum et facient hortos et comedent fructus eorumAnd I will bring back the captivity of my people Israel: and they shall build the abandoned cities, and inhabit them: and they shall plant vineyards, and drink the wine of them: and shall make gardens, and eat the fruits of them. 14. And I will bring again the captivity of my people Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 9:14 И возвращу из плена народ Мой, Израиля, и застроят опустевшие города и поселятся в них, насадят виноградники и будут пить вино из них, разведут сады и станут есть плоды из них. 9:14 καὶ και and; even ἐπιστρέψω επιστρεφω turn around; return τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity λαοῦ λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even οἰκοδομήσουσιν οικοδομεω build πόλεις πολις city τὰς ο the ἠφανισμένας αφανιζω obscure; hide καὶ και and; even κατοικήσουσιν κατοικεω settle καὶ και and; even καταφυτεύσουσιν καταφυτευω vineyard καὶ και and; even πίονται πινω drink τὸν ο the οἶνον οινος wine αὐτῶν αυτος he; him καὶ και and; even φυτεύσουσιν φυτευω plant κήπους κηπος garden καὶ και and; even φάγονται φαγω swallow; eat τὸν ο the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him 9:14 וְ wᵊ וְ and שַׁבְתִּי֮ šavtˈî שׁוב gather אֶת־ ʔeṯ- אֵת [object marker] שְׁב֣וּת šᵊvˈûṯ שְׁבוּת captivity עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וּ û וְ and בָנ֞וּ vānˈû בנה build עָרִ֤ים ʕārˈîm עִיר town נְשַׁמֹּות֙ nᵊšammôṯ שׁמם be desolate וְ wᵊ וְ and יָשָׁ֔בוּ yāšˈāvû ישׁב sit וְ wᵊ וְ and נָטְע֣וּ nāṭᵊʕˈû נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and שָׁת֖וּ šāṯˌû שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] יֵינָ֑ם yênˈām יַיִן wine וְ wᵊ וְ and עָשׂ֣וּ ʕāśˈû עשׂה make גַנֹּ֔ות ḡannˈôṯ גַּנָּה garden וְ wᵊ וְ and אָכְל֖וּ ʔāḵᵊlˌû אכל eat אֶת־ ʔeṯ- אֵת [object marker] פְּרִיהֶֽם׃ pᵊrîhˈem פְּרִי fruit 9:14. et convertam captivitatem populi mei Israhel et aedificabunt civitates desertas et habitabunt et plantabunt vineas et bibent vinum earum et facient hortos et comedent fructus eorum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will bring back the captivity of my people Israel: and they shall build the abandoned cities, and inhabit them: and they shall plant vineyards, and drink the wine of them: and shall make gardens, and eat the fruits of them. |
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191414-15. Пророк возвещает восстановление городов, возрождение прежней спокойной жизни и полной безопасности от врагов. Пророчество Амоса о восстановлении скинии Давидовой и ниспослании благ народу Израильскому некоторыми комментаторами (Кирилл Ал., Феодор М., Калмет) понимается как предсказание о возвращении из Вавилонского плена и о временах Зоровавеля. В частности, пророчество о том, что Израиль овладеет некогда остатком Едома, исполнилось, по мнению Калмета, в факте подчинения Едомлян Иудеям при Гиркане (И. Флавий, Древн. ХIII, 17). Но пророк в ст. 11-15: провидит излияние такого обилия благ, которого не было ни при Зоровавеле, ни тем более при Гиркане. Образ выражения пророка (ст. 11, 12) показывает, что он созерцает те же самые времена, которые подобными же чертами изображаются и у других пророков (Ис XI; Ос II:21-23), т. е. времена мессианские. В мессианском смысле рассматриваемое пророчество Амоса понималось ещё древними евреями, которые усвояли Мессии наименование bar naphilim, "Сын падших", заимствуя это наименование, очевидно, из ст. 11-го. В Новом Завете пророчество Амоса о восстановлении скинии Давидовой истолковано Ап. Иаковом в речи, произнесенной им на апостольском соборе в Иерусалиме (Деян XV:16-17). По объяснению апостола, Пророк предвозвещает обращение ко Христу всех языческих народов и образование из них народа Божия или Церкви, что и является, очевидно, восстановлением скинии Давидовой. Следуя апостолу, толковали слова пророка Амоса в мессианском смысле и церковные учители. По объяснению св. Иоанна Златоуста, восстановление скинии Давидовой совершилось в "воссоздании потомства Давида в Лице Господа Иисуса Христа, потомка Давидова по плоти и Царя нового духовного царства на земле" (Бесед. на Деян XV:16-17). По толкованию св. Ефрема Сирина, "скиниею Давидовою" пророк называет весь род человеческий, который низложен был преступлением заповеди и восстановлен от падения Христом, или Церковь. Блаж. Феодорит разумеет под восстановлением скинии воспринятие на Себя Спасителем человечества от семени Давидова. Ко временам мессианским должно относить и ст. 13-15, где идет речь о ниспослании восстановленному народу обильных благ. Самые выражения пророка в ст. 13-15: показывают, что речь его имеет не прямой характер и должна быть понимаема в духовном смысле. В законе обилие земных благ обещается, как награда народу за верность заповедям Божиим (Лев XXVI:3-6). Отсюда, обилие благ является для пророка символом духовного совершенства народа, святости его, образом тех духовных даров, которые будут ниспосланы на членов восстановленной скинии Давидовой или Христовой церкви. Церковные учители истолковывают и отдельные черты представленного пророком образа славного будущего духовного Израиля. "Пророк означает", говорит св. Ефрем Сирин в объяснении ст. 13-15, "божественные блага и небесные дарования, ниспосланные нам по воскресении Христовом. Горами называет здесь церкви, а сладостью преподаваемое в них учение. Холмами называет святые обители и отшельнические пещеры богочтецов, которые процветают в горах, упражняются в славословии". По объяснению св. Кирилла Ал., слова пророка о возвращении народа из плена и поселении его навсегда в своей земле (ст. 14-15) должно относить к дарованному Христом избавлению людей из плена диаволу и греху и вечную жизнь в Царстве славы. Выражение пророка в ст. 15-м и они не будут более исторгаемы из земли своей является пророчеством о Церкви Христовой, которую враги будут преследовать, но никогда не одолеют и не поработят. (Юнгеров, с. 201-202).Профессор Киевской Духовной акадении, Магистр богословия, В. П. Рыбинский Adam Clarke: Commentary on the Bible - 18319:14: They shall plant vineyards, and drink the wine - When threatened with great evils, Amo 5:11, it is said, "They shall plant pleasant vineyards but shall not drink the wine of them." Previously to their restoration, they shall labor for others; after their restoration, they shall labor for themselves.Albert Barnes: Notes on the Bible - 18349:14: And I will bring again the captivity of My people - Where all around is spiritual, there is no reason to take this alone as earthly. An earthly restoration to Canaan had no value, except as introductory to the spiritual. The two tribes were, in a great measure, restored to their own land, when Zachariah, being "filled with the Holy Spirit, prophesied," as then about to accomplished, that "God hath visited and redeemed his people, and hath raised up a horn of salvation to us in the house of His servant David, as He spake by the mouth of His holy prophets - that we, being delivered from the hands of our enemies, might serve Him without fear, in holiness and righteousness before Him" Luk 1:68-70, Luk 1:74-75. So our Lord said; "ye shall know the truth, and the truth shall make you free. Whosoever committeth sin, is the servant of sin. If the Son shall make you free, ye shall be free indeed" Joh 8:32, Joh 8:34, Joh 8:36. And Paul, "The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" Rom 8:2.And they shall build the waste - (Rather "shall build waste") "cities." "As they who are freed from captivity and are no longer in fear of the enemy, "build cities and plant vineyards" and gardens," so shall these unto God. "This," says one of old , "needs no exposition, since, throughout the world, amid the desert of pagandom, which was before deserted by God, Churches of Christ have arisen, which, for the firmness of faith may be called "cities," and, for the gladness of "hope which maketh not ashamed, vineyards," and for the sweetness of charity, gardens; wherein they dwell, who have builded them through the word; whence they drink the wine of gladness, who formed them by precepts; whence they eat fruits, who advanced them by counsels, because, as "he who reapeth," so he too who "buildeth" such "cities," and he who "planteth" such "vineyards," and he who "maketh" such "gardens, receiveth wages and gathereth fruit unto life eternal" Joh 4:36. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:14: I will bring: Psa 53:6; Jer 30:3, Jer 30:18, Jer 31:23; Eze 16:53, Eze 39:25; Joe 3:1, Joe 3:2build: Isa 61:4, Isa 65:21; Jer 30:18, Jer 31:38-40; Eze 36:33-36, Eze 37:25-28 plant: Amo 5:11; Isa 62:8, Isa 62:9; Eze 28:26; Zep 1:13 Geneva 15999:14 (n) And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.(n) The accomplishment of this is under Christ, when they are planted in this Church, out of which they can never be pulled, after they have once been grafted into it. John Gill9:14 And I will bring again the captivity of my people of Israel,.... Which is not to be understood of the captivity of the Jews in Babylon, and their return from thence, with whom some of the ten tribes of Israel were mixed; for they were not then so planted in their own land as no more to be pulled up again, as is here promised; for they afterwards were dispossessed of it by the Romans, and carried captive, and dispersed among the nations again; but the captivity both of Judah and Israel is meant, their present captivity, which will be brought back, and they will be delivered from it, and return to their own land, and possess it as long as it is a land; see Jer 30:3; as well as be freed from the bondage of sit, Satan, and the law, under which they have been detained some hundreds of years; but now shall be delivered into the glorious liberty of the children of God, of Christians, with which Christ has made them free:and they shall build the waste cities, and inhabit them; literally the cities in Judea wasted by the Turks, and others; and mystically the churches of Christ, of which saints are fellow citizens, and will be in a desolate condition before the conversion of the Jews, and the gathering in the fulness of the Gentiles; but by these means will be rebuilt, and be in a flourishing condition, and fall of inhabitants: and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them; which, as before, will be literally true; and in a spiritual sense may signify the churches of Christ, compared to vineyards and gardens, which will be planted everywhere, and be set with pleasant and fruitful plants, and will turn to the advantage of those who have been instruments in planting them; see Song 6:2. Robert Jamieson, A. R. Fausset and David Brown9:14 build the waste cities-- (Is 61:4; Ezek 36:33-36). |
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9:159:15: Եւ տնկեցի՛ց զնոսա յերկրի իւրեանց. եւ մի՛ եւս մերժեսցին յերկրէ իւրեանց, զոր ետու ես նոցա՝ ասէ Տէր Աստուած ամենակալ։ Եւ տնկեցից զնոսա յերկրի իւրեանց. եւ մի՛ եւս մերժեսցին յերկրէ իւրեանց, զոր ետու ես նոցա, ասէ Տէր Աստուած [127]ամենակալ:15 Ես նրանց պիտի հաստատեմ իրենց երկրում,եւ այլեւս նրանք չեն հեռացուի իրենց երկրից,որ ես տուեցի նրանց», - ասում է Ամենակալ Տէր Աստուածը: 15 Եւ զանոնք իրենց երկրին վրայ պիտի հաստատեմ Ու անգամ մըն ալ պիտի չխլուին իրենց երկրէն, որ իրենց տուի»,Կ’ըսէ քու Տէր Աստուածդ։ 9:15: Եւ տնկեցի՛ց զնոսա յերկրի իւրեանց. եւ մի՛ եւս մերժեսցին յերկրէ իւրեանց, զոր ետու ես նոցա՝ ասէ Տէր Աստուած ամենակալ։ 15 Ես նրանց պիտի հաստատեմ իրենց երկրում,եւ այլեւս նրանք չեն հեռացուի իրենց երկրից,որ ես տուեցի նրանց», - ասում է Ամենակալ Տէր Աստուածը: 15 Եւ զանոնք իրենց երկրին վրայ պիտի հաստատեմ Ու անգամ մըն ալ պիտի չխլուին իրենց երկրէն, որ իրենց տուի»,Կ’ըսէ քու Տէր Աստուածդ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:159:15 И водворю их на земле их, и они не будут более исторгаемы из земли своей, которую Я дал им, говорит Господь Бог твой. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God:9:15 καὶ και and; even καταφυτεύσω καταφυτευω he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἐκσπασθῶσιν εκσπαω no longer ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him ἧς ος who; what ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty 9:15 וּ û וְ and נְטַעְתִּ֖ים nᵊṭaʕtˌîm נטע plant עַל־ ʕal- עַל upon אַדְמָתָ֑ם ʔaḏmāṯˈām אֲדָמָה soil וְ wᵊ וְ and לֹ֨א lˌō לֹא not יִנָּתְשׁ֜וּ yinnāṯᵊšˈû נתשׁ root out עֹ֗וד ʕˈôḏ עֹוד duration מֵ mē מִן from עַ֤ל ʕˈal עַל upon אַדְמָתָם֙ ʔaḏmāṯˌām אֲדָמָה soil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תִּי nāṯˈattî נתן give לָהֶ֔ם lāhˈem לְ to אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 9:15. et plantabo eos super humum suam et non evellam eos ultra de terra sua quam dedi eis dicit Dominus Deus tuus.And I will plant them upon their own land: and I will no more pluck them out of their land which I have given them, saith the Lord thy God. 15. And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith the LORD thy God. 9:15 И водворю их на земле их, и они не будут более исторгаемы из земли своей, которую Я дал им, говорит Господь Бог твой. 9:15 καὶ και and; even καταφυτεύσω καταφυτευω he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him καὶ και and; even οὐ ου not μὴ μη not ἐκσπασθῶσιν εκσπαω no longer ἀπὸ απο from; away τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him ἧς ος who; what ἔδωκα διδωμι give; deposit αὐτοῖς αυτος he; him λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὁ ο the παντοκράτωρ παντοκρατωρ almighty 9:15 וּ û וְ and נְטַעְתִּ֖ים nᵊṭaʕtˌîm נטע plant עַל־ ʕal- עַל upon אַדְמָתָ֑ם ʔaḏmāṯˈām אֲדָמָה soil וְ wᵊ וְ and לֹ֨א lˌō לֹא not יִנָּתְשׁ֜וּ yinnāṯᵊšˈû נתשׁ root out עֹ֗וד ʕˈôḏ עֹוד duration מֵ mē מִן from עַ֤ל ʕˈal עַל upon אַדְמָתָם֙ ʔaḏmāṯˌām אֲדָמָה soil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣תִּי nāṯˈattî נתן give לָהֶ֔ם lāhˈem לְ to אָמַ֖ר ʔāmˌar אמר say יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 9:15. et plantabo eos super humum suam et non evellam eos ultra de terra sua quam dedi eis dicit Dominus Deus tuus. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And I will plant them upon their own land: and I will no more pluck them out of their land which I have given them, saith the Lord thy God. |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:15: I will plant them upon their land - They shall receive a permanent establishment there.And they shall no more be pulled up - Most certainly this prophecy has never yet been fulfilled. They were pulled out by the Assyrian captivity, and by that of Babylon. Many were planted in again, and again pulled out by the Roman conquest and captivity, and were never since planted in, but are now scattered among all the nations of the earth. I conclude, as the word of God cannot fail, and this has not yet been fulfilled, it therefore follows that it will and must be fulfilled to the fullness of its spirit and intention. And this is established by the conclusion: "Saith the Lord thy God." He is Jehovah, and cannot fail; he is Thy God, and will do it. He can do it, because he is Jehovah; and he will do it, because he is Thy God. Amen. Albert Barnes: Notes on the Bible - 18349:15: And I will plant them upon their own land - The promises and threatenings of God are, to individuals, conditional upon their continuing to be of that character, to which God annexes those promises or threats. Theodoret: "The God of all often promises, when those who receive the promises, by joying in iniquity hinder those promises from taking effect. At times also he threatens heavy things, and they who for their offences were the objects of those threats, being, through fear of them, converted, do not in act experience them." The two tribes received some little shadow of fulfillment of these promises on the return from Babylon. "They were planted in their own land." The non-fulfillment of the rest, as well as the evident symbolic character of part of it, must have shown them that such fulfillment was the beginning, not the end. Their land was "the Lord's land;" banishment from it was banishment from the special presence of God, from the place where He manifested Himself, where alone the typical sacrifices, the appointed means of reconciliation, could be offered.Restoration to their own land was the outward symbol of restoration to God's favor, of which it was the fruit. it was a condition of the fulfillment of those other promises, the coming of Him in whom the promises were laid up, the Christ. He was not simply to be of David's seed, according to the flesh. Prophecy, as time went on, declared His birth at Bethlehem, His Rev_elation in Galilee, His coming to His Temple, His sending forth His law from Jerusalem. Without some restoration to their own land, these things could not be. Israel was restored in the flesh, that, after the flesh, the Christ might be born of them, where God foretold that He should be born. But the temporal fulfillment ended with that event in time in which they were to issue, for whose sake they were; His coming. They were but the vestibule to the spiritual. As shadows, they ceased when the Sun arose. As means, they ended, when the end, whereto they served, came. There was no need of a temporal Zion, when He who was to send forth His law thence, had come and sent it forth. No need of a temple when He who was to be its glory, had come, illumined it, and was gone. No need of one of royal birth in Bethlehem, when "the Virgin" had "conceived and borne a Son," and "God" had been "with us." And so as to other prophecies. All which were bound to the land of Judah, were accomplished. As the true Israel expanded and embraced all nations, the whole earth became "the land" of God's people. Palestine had had its prerogatives, because God manifested Himself there, was worshiped there. When God's people was enlarged, so as "to inherit the pagan," and God was worshiped everywhere, His land too was everywhere. His promises accompanied His people, and these were in all lands. His words then, "I will plant them upon their own land, and they shall no more be pulled up out of their land which I have given them," expanded with their expansion. It is a promise of perpetuity, like that of our Lord; "Lo! I am with you alway, even to the end of the world. The gates of hell shall not pRev_ail against" the Church, the people of God. The world may gnash its teeth; kings may oppress; persecutors may harass; popular rage may trample on her; philosophy may scoff at her; unbelief may deny the promises made to her; the powers of darkness may rage around her; her own children may turn against her. In vain! Jerome: "She may be shaken by persecutions, she cannot be uprooted; she may be tempted, she cannot be overcome. For the Lord God Almighty, the Lord her God, hath promised that He will do it, whose promise is the law to nature." Saith the Lord thy God - Rib.: "O Israel of God, O Catholic Church, to be gathered out of Jews and Gentiles, doubt not, he would say, thy promised happiness. For thy God who loveth thee and who from eternity hath chosen thee, hath commanded me to say this to thee in His Name." Rup.: "He turneth too to the ear of each of us, giving us joy, in His word, 'saith the Lord thy God.'" "They too who are plants which God hath planted, and who have so profited, that through them many daily profit, "shall be planted upon their own ground," that is, each, in his order and in that kind of life which he has chosen, shall strike deep roots in true piety, and they shall be so preserved by God, that by no force of temptations shall they be uprooted, but each shall say with the holy prophet, "I am like a green olive tree in the house of God; I trust in the mercy of God foRev_er and ever" Psa 52:9. Not that every tree, planted in the ground of the Church militant, is so firm that it cannot be plucked up, but many there are, which are not plucked up, being protected by the Hand of Almighty God. O blessed that land, where no tree is plucked up, none is injured by any worm, or decays through any age. How many great, fruit-bearing, trees do we see plucked up in this land of calamity and misery! Blessed day, when we shall be there, where we need fear no storm!" Yet this too abideth true; "none shall be plucked up." Without our own will, neither passions within, nor temptations without, nor the malice or wiles of Satan, can "pluck" us "up." None can "be plucked up," who doth not himself loose his hold, whose root is twisted round the Rock, which is Thou, O Blessed Jesus. For Thou hast said, "they shall never perish, neither shall any pluck them out of My Hand" Joh 10:28. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:15: they shall: As the Jews, after their return from Babylon, were driven from their land by the Romans, this can only refer to their future conversion and restoration, and to the security and peace of the church. Isa 60:21; Jer 24:6, Jer 32:41; Eze 34:28, Eze 37:25; Joe 3:20; Mic 4:4Next: Obadiah Chapter 1 John Gill9:15 And I will plant them upon their land,.... The land of Israel, as trees are planted; and they shall take root and flourish, and abound with all good things, temporal and spiritual:and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God; by which it appears that this is a prophecy of things yet to come; since the Jews, upon their return to their own land after the Babylonish captivity, were pulled up again, and rooted out of it by the Romans, and remain so to this day; but, when they shall return again, they will never more be removed from it; and of this they may he assured; because it is the land the Lord has, "given" them, and it shall not be taken away from them any more; and, because he will now appear to be the "Lord their God", the "loammi", Hos 1:9, will he taken off from them; they will be owned to be the Lords people, and he will be known by them to be their covenant God; which will ensure all the above blessings to them, of whatsoever kind; for this is either said to the prophet, "the Lord thy God", or to Israel; and either way it serves to confirm the same thing. John Wesley9:15 Pulled up - On condition that they seek the Lord. This was on God's part with admirable constancy performed through six hundred years, perhaps the longest time of freedom from captivity they ever knew.Robert Jamieson, A. R. Fausset and David Brown9:15 plant them . . . no more be pulled up-- (Jer 32:41).thy God--Israel's; this is the ground of their restoration, God's original choice of them as His. |
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