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jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Видение корзины со спелыми плодами. 4-6. Обличение алчности торговцев. 7-14. Возвещение суда Божия над преступным народом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sinful times are here attended with sorrowful times, so necessary is the connexion between them; it is threatened here again and again that the laughter shall be turned into mourning. I. By the vision of "basket of summer-fruit" is signified the hastening on of the ruin threatened (ver. 1-3) and that shall change their note. II. Oppressors are here called to an account for their abusing the poor; and their destruction is foretold, which will set them a mourning, ver. 4-10. III. A famine of the word of God is here made the punishment of a people that go a whoring after other gods (ver. 11-14); yet for this, which is the most mournful judgment of all, they are not here brought in mourning.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with a fourth vision denoting the certainty and nearness of the destruction of Israel, Amo 8:1-3. The prophet then proceeds to reprove their oppression and injustice, Amo 8:4-7. Strong and beautiful figures, by which is represented the complete dissolution of the Israelitish polity, Amo 8:8-10. The people threatened with a most awful judgment; a Famine of the word of God, Amo 8:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Amo 8:1, By a basket of summer fruit is shown the approach of Israel's end; Amo 8:4, Oppression is reproved; Amo 8:11, A famine of the word of God threatened.
Carl Friedrich Keil and Franz Delitzsch

The Ripeness of Israel for Judgment - Amos 8:1-14
Under the symbol of a basket filled with ripe fruit, the Lord shows the prophet that Israel is ripe for judgment (Amos 8:1-3); whereupon Amos, explaining the meaning of this vision, announces to the unrighteous magnates of the nation the changing of their joyful feasts into days of mourning, as the punishment from God for their unrighteousness (Amos 8:4-10), and sets before them a time when those who now despise the word of God will sigh in vain in their extremity for a word of the Lord (Amos 8:11-14).
John Gill
INTRODUCTION TO AMOS 8
In this chapter a fourth vision is delivered, the vision of a "basket of summer fruit"; signifying the destruction of the ten tribes, for which they were ripe, and which would quickly come upon them, Amos 8:1; the rich are reproved for their oppression of the poor, their covetousness and earthly mindedness, Amos 8:4; for which they are threatened with entire ruin, sudden calamities, and very mournful times, instead of light, joy, and gladness, Amos 8:7; and particularly with a famine of hearing the word of God, Amos 8:11; the consequence of which would be, a fainting of the young men and virgins for thirst, and the utter and irrecoverable ruin of all idolaters, Amos 8:13.
8:18:1: Այսպէս եցոյց ինձ Տէր Տէր, եւ ահա գործի հաւորսաց։
1 Այսպիսի մի տեսիլք էլ ցոյց տուեց ինձ Տէր Աստուածը. թռչնորսների մի գործիք էր: Տէրն ասաց. «Ի՞նչ ես տեսնում, Ամո՛ս»:Ես ասացի՝ թռչնորսների գործիք:
8 Տէր Եհովան ինծի ցուցուց Կողով մը ամառնային պտուղ
Այսպէս եցոյց ինձ Տէր Տէր. եւ ահա [97]գործի հաւորսաց:

8:1: Այսպէս եցոյց ինձ Տէր Տէր, եւ ահա գործի հաւորսաց։
1 Այսպիսի մի տեսիլք էլ ցոյց տուեց ինձ Տէր Աստուածը. թռչնորսների մի գործիք էր: Տէրն ասաց. «Ի՞նչ ես տեսնում, Ամո՛ս»:Ես ասացի՝ թռչնորսների գործիք:
8 Տէր Եհովան ինծի ցուցուց Կողով մը ամառնային պտուղ
zohrab-1805▾ eastern-1994▾ western am▾
8:18:1 Такое видение открыл мне Господь Бог: вот корзина со спелыми плодами.
8:1 οὕτως ουτως so; this way ἔδειξέν δεικνυω show μοι μοι me κύριος κυριος lord; master καὶ και and; even ἰδοὺ ιδου see!; here I am ἄγγος αγγος pail ἰξευτοῦ ιξευτης fowler; bird-catcher
8:1 כֹּ֥ה kˌō כֹּה thus הִרְאַ֖נִי hirʔˌanî ראה see אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold כְּל֥וּב kᵊlˌûv כְּלוּב basket קָֽיִץ׃ qˈāyiṣ קַיִץ summer
8:1. haec ostendit mihi Dominus Deus et ecce uncinus pomorumThese things the Lord shewed to me: and behold a hook to draw down the fruit.
1. Thus the Lord GOD shewed me: and behold, a basket of summer fruit.
8:1. Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
8:1. These things the Lord has revealed to me. And behold, a hook to draw down fruit.
Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit:

8:1 Такое видение открыл мне Господь Бог: вот корзина со спелыми плодами.
8:1
οὕτως ουτως so; this way
ἔδειξέν δεικνυω show
μοι μοι me
κύριος κυριος lord; master
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἄγγος αγγος pail
ἰξευτοῦ ιξευτης fowler; bird-catcher
8:1
כֹּ֥ה kˌō כֹּה thus
הִרְאַ֖נִי hirʔˌanî ראה see
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הִנֵּ֖ה hinnˌē הִנֵּה behold
כְּל֥וּב kᵊlˌûv כְּלוּב basket
קָֽיִץ׃ qˈāyiṣ קַיִץ summer
8:1. haec ostendit mihi Dominus Deus et ecce uncinus pomorum
These things the Lord shewed to me: and behold a hook to draw down the fruit.
8:1. Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit.
8:1. These things the Lord has revealed to me. And behold, a hook to draw down fruit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Гл. VIII-я начинается описанием нового видения. - Вот корзина со спелыми плодами (keluv kaiz): сл. keluv может означать как корзину для плодов, так и клетку птицелова; в последнем значении слово употребляется у пророка Иеремии (V:27). Это же значение LXX придало слову в рассматриваемом месте кн. Амоса; отсюда в слав.: "и се, сосуд птицеловца" ('aggoV ixeutou).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus hath the Lord GOD shewed unto me: and behold a basket of summer fruit. 2 And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more. 3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: there shall be many dead bodies in every place; they shall cast them forth with silence.
The great reason why sinners defer their repentance de die in diem--from day to day, is because they think God thus defers his judgments, and there is no song wherewith they so effectually sing themselves asleep as that, My Lord delays his coming; and therefore God, by his prophets, frequently represents to Israel the day of his wrath not only as just and certain, but as very near and hastening on apace; so he does in these verses.
I. The approach of the threatened ruin is represented by a basket of summer-fruit which Amos saw in vision; for the Lord showed it to him (v. 1) and obliged him to take notice of it (v. 2): Amos, what seest thou? Note, It concerns us to enquire whether we do indeed see that which God has been pleased to show us, and hear what he has been pleased to say to us; for many a thing God speaks, God shows once, yea twice, and men perceive it not. Are we in the midst of the visions of the Almighty? Let us consider what we see. He saw a basket of summer-fruit gathered and ready to be eaten, which signified, 1. That they were ripe for destruction, rotten ripe, and it was time for God to put in the sickle of his judgments and to cut them off; nay, the thing was in effect done already, and they lay ready to be eaten up. 2. That the year of God's patience was drawing towards a conclusion; it was autumn with them, and their year would quickly have its period in a dismal winter. 3. Those we call summer-fruits that will not keep till winter, but must be used immediately, an emblem of this people, that had nothing solid or consistent in them.
II. The intent and meaning of this vision is no more than this: It signifies that the end has come upon my people Israel. The word that signifies the end is ketz, which is of near affinity with kitz, the word used for summer-fruit. God has long spared them, and borne with them, but now his patience is tired out; they are indeed his people Israel, but their end, that latter end they have been so often reminded of, but have so long forgotten, has now come. Note, If sinners do not make an end of sin, God will make an end of them, yea though they be his people Israel. What was said ch. vii. 8 is here repeated as God's determined resolution, I will not again pass by them any more; they shall not be connived at as they have been, nor the judgment coming turned away.
III. The consequence of this shall be a universal desolation (v. 3): When the end shall come sorrow and death shall ride in triumph; they are accustomed to go together, and shall at length go away together, when in heaven there shall be no more death, nor sorrow, Rev. xxi. 4. But here in a sinful world, in a sinful nation, 1. Sorrow reigns, reigns to such a degree that the songs of the temple shall be howlings--the songs of God's temple at Jerusalem, or rather of their idol-temples, where they used, when, in honour of the golden calves, they had eaten and drunk, to rise up to play. They were perhaps wanton profane songs; and it is certain that sooner or later those will be turned into howlings. Or, if they had a sound and show of piety and religion, yet, not coming from the heart, nor being sung to the glory of God, he valued them not, but would justly turn them into howlings. Note, Mourning will follow sinful mirth, yea, and sacred mirth too, it if be not sincere. And, when God's judgments are abroad, they will soon turn the greatest joy into the greatest heaviness, the temple-songs, which used to sound so pleasantly, not only into sighs and groans, but into loud howlings, which sound dismally. They shall come to the temple, and, finding that in ruins, there they shall howl most bitterly. 2. Death reigns, reigns to such a degree that there shall be dead bodies, many dead bodies in every place (Ps. cx. 6), slain by sword or pestilence, so many that the survivors shall not bury them with the usual pomp and solemnity of funerals; they shall not so much as have the bell tolled, but they shall cast them forth with silence, shall bury them in the dead of the night, and charge all about them to be silent and to take notice of it, either because they have not wherewithal to bear the charges of a funeral, or because, the killing disease being infectious, none will come near them, or for fear the enemy should be provoked, if they should be known to lament their slain. Or they shall charge themselves and one another silently to submit to the hand of God in these desolating judgments, and not to repine and quarrel with him. Or it may be taken not for a patient, but a sullen silence; their hearts shall be hardened, and all these judgments shall not extort from them one word of acknowledgment either of God's righteousness or their own unrighteousness.
Adam Clarke: Commentary on the Bible - 1831
8:1: A basket of summer fruit - As summer fruit was not proper for preserving, but must be eaten as soon as gathered, so the Lord intimates by this symbol that the kingdom of Israel was now ripe for destruction, and that punishment must descend upon it without delay. Some think the prophet means the fruits at the end of autumn. And as after the autumn no fruit could be expected, so Israel's summer is gone by, her autumn is ended, and she shall yield no more fruit. Or, the autumn of her iniquity is come, the measure is filled up, and now she shall gather the fruit of her sin in the abundance of her punishment.
Albert Barnes: Notes on the Bible - 1834
8:1: Thus hath the Lord God showed me - The sentence of Amaziah pronounced, Amos resumes just where he left off, before Amaziah broke in upon him. His vehement interruption is like a stone cast into the deep waters. They close over it, and it leaves no trace. Amos had authenticated the third vision; "Thus hath the Lord God shewed me." He resumes in the self-same calm words. The last vision declared that the end was certain; this, that it was at hand.
A basket of summer fruit - The fruit was the latest harvest in Palestine. When it was gathered, the circle of husbandry was come to its close. The sight gives an idea of completeness. The symbol, and the word expressing it, coincide. The fruit-gathering קיץ qayits, like our "crop," was called from "cutting." So was the word, "end," "cutting off," in (קץ qê ts). At harvest-time there is no more to be done for that crop. Good or bad, it has reached its end, and is cut down. So the harvest of Israel was come. The whole course of God's providences, mercies, chastenings, visitations, instructions, warnings, in spirations, were completed. "What could have been done more to My vineyard, God asks Isa 5:4, that I have not done in it?" "To the works of sin, as of holiness, there is a beginning, progress, completion;" a "sowing of wild oats," as people speak, and a ripening in wickedness; a maturity of people's plans, as they deem; a maturity for destruction, in the sight of God. There was no more to be done. heavenly influences can but injure the ripened sinner, as dew, rain, sun, but injure the ripened fruit Israel was ripe, but for destruction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: Amo 7:1, Amo 7:4, Amo 7:7
Carl Friedrich Keil and Franz Delitzsch
8:1
Vision of a Basket of Ripe Fruit. - Amos 8:1. "Thus did the Lord Jehovah show me: and behold a basket with ripe fruit. Amos 8:2. And He said, What seest thou, Amos? And I said, A basket of ripe fruit. Then Jehovah said to me, The end is come to my people Israel; I will not pass by them any more. Amos 8:3. And the songs of the palace will yell in that day, is the saying of the Lord Jehovah: corpses in multitude; in every place hath He cast them forth: Hush!" כּלוּב from כּלך, to lay hold of, to grasp, lit., a receiver, here a basket (of basket-work), in Jer 5:27 a bird-cage. קיץ: summer-fruit (see at 2Kings 16:1); in Is 16:9; Is 28:4, the gathering of fruit, hence ripe fruit. The basket of ripe fruit (qayits) is thus explained by the Lord: the end (qēts) is come to my people (cf. Ezek 7:6). Consequently the basket of ripe fruit is a figurative representation of the nation that is now ripe for judgment, although qēts, the end, does not denote its ripeness for judgment, but its destruction, and the word qēts is simply chosen to form a paronomasia with qayits. לא אוסיף וגו as in Amos 7:8. All the joy shall be turned into mourning. the thought is not that the temple-singing to the praise of God (Amos 5:23) would be turned into yelling, but that the songs of joy (Amos 6:5; 2Kings 19:36) would be turned into yells, i.e., into sounds of lamentation (cf. Amos 8:10 and 1 Maccabees 9:41), namely, because of the multitude of the dead which lay upon the ground on every side. השׁליך is not impersonal, in the sense of "which men are no longer able to bury on account of their great number, and therefore cast away in quiet places on every side;" but Jehovah is to be regarded as the subject, viz., which God has laid prostrate, or cast to the ground on every side. For the adverbial use of הס cannot be established. The word is an interjection here, as in Amos 6:10; and the exclamation, Hush! is not a sign of gloomy despair, but an admonition to bow beneath the overwhelming severity of the judgment of God, as in Zeph 1:7 (cf. Hab 2:20 and Zech 2:13).
John Gill
8:1 Thus hath the Lord God showed unto me,.... Another vision, which is the fourth, and after the following manner:
and, behold, a basket of summer fruit; not of the first ripe fruit, but of such as were gathered at the close of the summer, when autumn began. So the Targum,
"the last of the summer fruit;''
such as were fully ripe, and would not keep till winter; or, if kept, would rot; but must be eaten directly, as some sort of apples, grapes, &c. denoting the people of Israel being ripe for destruction, and would be quickly devoured by their enemies; and that, as they had had a summer of prosperity, they would now have a sharp winter of adversity.
Robert Jamieson, A. R. Fausset and David Brown
8:1 VISION OF A BASKET OF SUMMER FRUIT SYMBOLICAL OF ISRAEL'S END. RESUMING THE SERIES OF SYMBOLS INTERRUPTED BY AMAZIAH, AMOS ADDS A FOURTH. THE AVARICE OF THE OPPRESSORS OF THE POOR: THE OVERTHROW OF THE NATION: THE WISH FOR THE MEANS OF RELIGIOUS COUNSEL, WHEN THERE SHALL BE A FAMINE OF THE WORD. (Amos 8:1-14)
summer fruit--Hebrew, kitz. In Amos 8:2 "end" is in Hebrew, keetz. The similarity of sounds implies that, as the summer is the end of the year and the time of the ripeness of fruits, so Israel is ripe for her last punishment, ending her national existence. As the fruit is plucked when ripe from the tree, so Israel from her land.
8:28:2: Եւ ասէ. Զի՛նչ տեսանես Ամովս։ Եւ ասեմ. Գործի՛ հաւորսաց։ Եւ ասէ ցիս Տէր. Հասեա՛լ է վախճան ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ ո՛չ եւս յաւելցին անցուցանել զնովաւ[10538]։ [10538] Ոմանք. Յաւելից անցուցանել զնովաւ։
2 Եւ Տէրն ասաց ինձ. «Հասել է Իսրայէլի իմ ժողովրդի վախճանը,եւ ես այլեւս ոչ մի յանցանք չեմ ներելու նրան:
2 Ու ըսաւ. «Ի՞նչ կը տեսնես, ո՛վ Ամովս»։Ես ըսի. «Կողով մը ամառնային պտուղ»։Տէրը ինծի ըսաւ.«Իմ ժողովուրդիս՝ Իսրայէլի՝ վախճանը հասած է։Ա՛լ անոնց անօրէնութիւնը անտես պիտի չընեմ։
Եւ ասէ. Զի՞նչ տեսանես, Ամովս: Եւ ասեմ. [98]Գործի հաւորսաց``: Եւ ասէ ցիս Տէր. Հասեալ է վախճան ի վերայ ժողովրդեան իմոյ Իսրայելի, եւ ոչ եւս յաւելցի [99]անցուցանել զնովաւ:

8:2: Եւ ասէ. Զի՛նչ տեսանես Ամովս։ Եւ ասեմ. Գործի՛ հաւորսաց։ Եւ ասէ ցիս Տէր. Հասեա՛լ է վախճան ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ ո՛չ եւս յաւելցին անցուցանել զնովաւ[10538]։
[10538] Ոմանք. Յաւելից անցուցանել զնովաւ։
2 Եւ Տէրն ասաց ինձ. «Հասել է Իսրայէլի իմ ժողովրդի վախճանը,եւ ես այլեւս ոչ մի յանցանք չեմ ներելու նրան:
2 Ու ըսաւ. «Ի՞նչ կը տեսնես, ո՛վ Ամովս»։Ես ըսի. «Կողով մը ամառնային պտուղ»։Տէրը ինծի ըսաւ.«Իմ ժողովուրդիս՝ Իսրայէլի՝ վախճանը հասած է։Ա՛լ անոնց անօրէնութիւնը անտես պիտի չընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 И сказал Он: что ты видишь, Амос? Я ответил: корзину со спелыми плодами. Тогда Господь сказал мне: приспел конец народу Моему, Израилю: не буду более прощать ему.
8:2 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? σὺ συ you βλέπεις βλεπω look; see Αμως αμως Amōs; Amos καὶ και and; even εἶπα επω say; speak ἄγγος αγγος pail ἰξευτοῦ ιξευτης and; even εἶπεν επω say; speak κύριος κυριος lord; master πρός προς to; toward με με me ἥκει ηκω here τὸ ο the πέρας περας extremity; limit ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel οὐκέτι ουκετι no longer μὴ μη not προσθῶ προστιθημι add; continue τοῦ ο the παρελθεῖν παρερχομαι pass; transgress αὐτόν αυτος he; him
8:2 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say מָֽה־ mˈā- מָה what אַתָּ֤ה ʔattˈā אַתָּה you רֹאֶה֙ rōʔˌeh ראה see עָמֹ֔וס ʕāmˈôs עָמֹוס Amos וָ wā וְ and אֹמַ֖ר ʔōmˌar אמר say כְּל֣וּב kᵊlˈûv כְּלוּב basket קָ֑יִץ qˈāyiṣ קַיִץ summer וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵלַ֗י ʔēlˈay אֶל to בָּ֤א bˈā בוא come הַ ha הַ the קֵּץ֙ qqˌēṣ קֵץ end אֶל־ ʔel- אֶל to עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹא־ lō- לֹא not אֹוסִ֥יף ʔôsˌîf יסף add עֹ֖וד ʕˌôḏ עֹוד duration עֲבֹ֥ור ʕᵃvˌôr עבר pass לֹֽו׃ lˈô לְ to
8:2. et dixit quid tu vides Amos et dixi uncinum pomorum et dixit Dominus ad me venit finis super populum meum Israhel non adiciam ultra ut pertranseam eumAnd he said: What seest thou, Amos? And I said: A hook to draw down fruit. And the Lord said to me: The end is come upon my people Israel: I will not again pass by them any more.
2. And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people Israel; I will not again pass by them any more.
8:2. And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
8:2. And he said, “What do you see, Amos?” And I said, “A hook to draw down fruit.” And the Lord said to me, “The end has come for my people Israel. I will no longer pass through them.”
And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more:

8:2 И сказал Он: что ты видишь, Амос? Я ответил: корзину со спелыми плодами. Тогда Господь сказал мне: приспел конец народу Моему, Израилю: не буду более прощать ему.
8:2
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
σὺ συ you
βλέπεις βλεπω look; see
Αμως αμως Amōs; Amos
καὶ και and; even
εἶπα επω say; speak
ἄγγος αγγος pail
ἰξευτοῦ ιξευτης and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρός προς to; toward
με με me
ἥκει ηκω here
τὸ ο the
πέρας περας extremity; limit
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
οὐκέτι ουκετι no longer
μὴ μη not
προσθῶ προστιθημι add; continue
τοῦ ο the
παρελθεῖν παρερχομαι pass; transgress
αὐτόν αυτος he; him
8:2
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
מָֽה־ mˈā- מָה what
אַתָּ֤ה ʔattˈā אַתָּה you
רֹאֶה֙ rōʔˌeh ראה see
עָמֹ֔וס ʕāmˈôs עָמֹוס Amos
וָ וְ and
אֹמַ֖ר ʔōmˌar אמר say
כְּל֣וּב kᵊlˈûv כְּלוּב basket
קָ֑יִץ qˈāyiṣ קַיִץ summer
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵלַ֗י ʔēlˈay אֶל to
בָּ֤א bˈā בוא come
הַ ha הַ the
קֵּץ֙ qqˌēṣ קֵץ end
אֶל־ ʔel- אֶל to
עַמִּ֣י ʕammˈî עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹא־ lō- לֹא not
אֹוסִ֥יף ʔôsˌîf יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
עֲבֹ֥ור ʕᵃvˌôr עבר pass
לֹֽו׃ lˈô לְ to
8:2. et dixit quid tu vides Amos et dixi uncinum pomorum et dixit Dominus ad me venit finis super populum meum Israhel non adiciam ultra ut pertranseam eum
And he said: What seest thou, Amos? And I said: A hook to draw down fruit. And the Lord said to me: The end is come upon my people Israel: I will not again pass by them any more.
8:2. And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
8:2. And he said, “What do you see, Amos?” And I said, “A hook to draw down fruit.” And the Lord said to me, “The end has come for my people Israel. I will no longer pass through them.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Спелые плоды, которые показаны пророку, образ того, что Израиль созрел для суда и наказания. Выражая эту мысль, пророк допускает игру слов, пользуясь созвучием kaiz (спелые плоды) и kez (конец). Если принимать вместе с LXX-ю keluv (корзина) в смысле "сосуд птицелова", то образ, показанный пророку будет обозначать, по толкованию церковных учителей, предстоящее народу Израильскому изловление врагами (блаж. Феодорит, Героним, Кирилл Ал. ).
Adam Clarke: Commentary on the Bible - 1831
8:2: A basket of summer fruit - כלוב קיץ kelub kayits, the end is come - בא הקץ ba hakkets: here is a paronomasia or play upon the words kayits, summer fruit, and kets, the end, both coming from similar roots. See the note on Eze 7:2 (note), where there is a similar play on the same word.
I will not again pass by them any more - I will be no longer their Guardian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: Amos: Amo 7:8; Jer 1:11-14; Eze 8:6, Eze 8:12, Eze 8:17; Zac 1:18-21, Zac 5:2, Zac 5:5, Zac 5:6
A basket: Deu 26:1-4; Sa2 16:1, Sa2 16:2; Isa 28:4; Jer 24:1-3, Jer 40:10; Mic 7:1
the end: There is here not only an allusion to the nature of the summer fruit, which must be eaten as soon as gathered, but also a paronomasia upon the words kayitz "summer fruit," and ketz "an end." Jer 1:12, Jer 5:31; Lam 4:18; Eze 7:2, Eze 3:7, Eze 3:10, Eze 12:23, Eze 29:8
I will not: Amo 7:8
Geneva 1599
8:2 And he said, Amos, what seest thou? And I said, A basket of (a) summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.
(a) Which signified the ripeness of their sins, and the readiness of God's judgments.
John Gill
8:2 And he said, Amos, what seest thou?.... To quicken his attention, who might disregard it as a common thing; and in order to lead him into the design of it, and show him what it was an emblem of:
and I said, a basket of summer fruit; some render it "a hook" (w), such as they pull down branches with to gather the fruit; and the word so signifies in the Arabic language (x); but the other is the more received sense of the word:
then said the Lord unto me; by way of explanation of the vision: the end is come upon my people Israel: the end of the kingdom of Israel; of their commonwealth and church state; of all their outward happiness and glory; their "summer was ended", and they "not saved", Jer 8:20; all their prosperity was over; and, as the Targum, their
"final punishment was come,''
the last destruction threatened them (y):
I will not again pass by them any more; pass by their offences, and forgive their sins; or pass by their persons, without taking notice of them, so as to afflict and punish them for their iniquities: or, "pass through them and more" (z) now making an utter end of them; See Gill on Amos 7:8.
(w) "unicuus", V. L. (x) "ferramentum incurvum, seu uncus ex quo de sella commeatum suspendit viator", Giggeius apud Golium, col. 2055. (y) There is an elegant play on words in the words "summer", and "the end". (z) So Mercerus, Grotius.
John Wesley
8:2 The end - Of God's patience towards Israel, the end of their ripening, they are now fully ripe, fit to be gathered. Pass by them - God had with admirable patience spared, but now he will no more pardon or spare.
Robert Jamieson, A. R. Fausset and David Brown
8:2 end-- (Ezek 7:2, Ezek 7:6).
8:38:3: Եւ ողբասցեն յարկք տաճարին յաւուր յայնմիկ՝ ասէ Տէր. բազումք անկանիցին, եւ յամենայն տեղիս արկից լռութիւն։
3 Տաճարի յարկերի տակ այդ օրը ողբեր պիտի հնչեն, - ասում է Տէրը, -շատերը պիտի ընկնեն,եւ ամէն տեղ լռութիւն պիտի հաստատեմ»:
3 Այն օրը տաճարին* երգերը ողբեր պիտի ըլլան»։Տէր Եհովան կ’ըսէ.«Շատ մեռելներ պիտի ըլլան Ու զանոնք լռութեամբ ամէն տեղ պիտի նետեն»։
Եւ ողբասցեն յարկք տաճարին յաւուր յայնմիկ, ասէ Տէր``. բազումք անկանիցին, եւ յամենայն տեղիս [100]արկից լռութիւն:

8:3: Եւ ողբասցեն յարկք տաճարին յաւուր յայնմիկ՝ ասէ Տէր. բազումք անկանիցին, եւ յամենայն տեղիս արկից լռութիւն։
3 Տաճարի յարկերի տակ այդ օրը ողբեր պիտի հնչեն, - ասում է Տէրը, -շատերը պիտի ընկնեն,եւ ամէն տեղ լռութիւն պիտի հաստատեմ»:
3 Այն օրը տաճարին* երգերը ողբեր պիտի ըլլան»։Տէր Եհովան կ’ըսէ.«Շատ մեռելներ պիտի ըլլան Ու զանոնք լռութեամբ ամէն տեղ պիտի նետեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Песни чертога в тот день обратятся в рыдание, говорит Господь Бог; много будет трупов, на всяком месте будут бросать их молча.
8:3 καὶ και and; even ὀλολύξει ολολυζω howl τὰ ο the φατνώματα φατνωμα the ναοῦ ναος sanctuary ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master πολὺς πολυς much; many ὁ ο the πεπτωκὼς πιπτω fall ἐν εν in παντὶ πας all; every τόπῳ τοπος place; locality ἐπιρρίψω επιρριπτω fling on σιωπήν σιωπη silence
8:3 וְ wᵊ וְ and הֵילִ֜ילוּ hêlˈîlû ילל howl שִׁירֹ֤ות šîrˈôṯ שִׁירָה song הֵיכָל֙ hêḵˌāl הֵיכָל palace בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he נְאֻ֖ם nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH רַ֣ב rˈav רַב much הַ ha הַ the פֶּ֔גֶר ppˈeḡer פֶּגֶר corpse בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מָקֹ֖ום māqˌôm מָקֹום place הִשְׁלִ֥יךְ hišlˌîḵ שׁלך throw הָֽס׃ פ hˈās . f הסה be still
8:3. et stridebunt cardines templi in die illa dicit Dominus Deus multi morientur in omni loco proicietur silentiumAnd the hinges of the temple shall screak in that day, saith the Lord God: many shall die: silence shall be cast in every place.
3. And the songs of the temple shall be howlings in that day, saith the Lord GOD: the dead bodies shall be many; in every place shall they cast them forth with silence.
8:3. And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence.
8:3. And the hinges of the temple will creak in that day, says the Lord God. Many will die. Silence will be thrown away in all places.
And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence:

8:3 Песни чертога в тот день обратятся в рыдание, говорит Господь Бог; много будет трупов, на всяком месте будут бросать их молча.
8:3
καὶ και and; even
ὀλολύξει ολολυζω howl
τὰ ο the
φατνώματα φατνωμα the
ναοῦ ναος sanctuary
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
πολὺς πολυς much; many
ο the
πεπτωκὼς πιπτω fall
ἐν εν in
παντὶ πας all; every
τόπῳ τοπος place; locality
ἐπιρρίψω επιρριπτω fling on
σιωπήν σιωπη silence
8:3
וְ wᵊ וְ and
הֵילִ֜ילוּ hêlˈîlû ילל howl
שִׁירֹ֤ות šîrˈôṯ שִׁירָה song
הֵיכָל֙ hêḵˌāl הֵיכָל palace
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
נְאֻ֖ם nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
רַ֣ב rˈav רַב much
הַ ha הַ the
פֶּ֔גֶר ppˈeḡer פֶּגֶר corpse
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מָקֹ֖ום māqˌôm מָקֹום place
הִשְׁלִ֥יךְ hišlˌîḵ שׁלך throw
הָֽס׃ פ hˈās . f הסה be still
8:3. et stridebunt cardines templi in die illa dicit Dominus Deus multi morientur in omni loco proicietur silentium
And the hinges of the temple shall screak in that day, saith the Lord God: many shall die: silence shall be cast in every place.
8:3. And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with silence.
8:3. And the hinges of the temple will creak in that day, says the Lord God. Many will die. Silence will be thrown away in all places.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Песни чертога, евр. schiroth hejchal у LXX передано ta fatnwmata tou naou, слав. "стропове (стропила) храма", в Вульг. cardines templi, крючья дверные в храме. По тексту LXX и Вульгате в ст. 3: пророк предвозвещает погибель храму, - без сомнения не Иерусалимскому (Феодор Мопсуес. ), о котором не было речи, а Вефильскому. Пророк при этом употребляет образное выражение, представляя, что в день погибели храма как бы зарыдают стропила храма или дверные крючья. Чтение нынешнего мазор. текста schiroth (песни) представляет некоторые трудности; во-первых, мн. ч. от schir (песнь) должно бы быть schirim, а не schiroth; во-вторых, сочетание vehejlilu schiroth "и зарыдают песни" является не натуральным. Ввиду этого обыкновенно вместо schiroth, песни, новые комментаторы читают sharoth, певицы (Гофман, Велльг., Новак) или же следуют чтению греческого текста (Гоонакер), причем hejchal (у LXX noou, храма) понимается в собират. значении "чертог". Образ, вносимый LXX-ю в речь пророка, встречается еще в Ис XIV:31; XXIII:1, 14; Зах XI:2: и др. - На всяком месте будут бросать их молча ( hischlich has); слово chas (молча) считается и существительным (слав. "навергу молчание"), и наречием (молча), и восклицанием (молчи), которое вырывается у пророка при созерцании (в духе) множества трупов (Гоонакер: на всяком месте будут бросать их. Молчание!). Последнее толкование предпочтительнее остальных. Во всяком случае, нет нужды усматривать (Новак) в слове has порчу текста и предполагать, что оно явилось вместо hasch, т. е. сокращения глагола haschlich (Харпер).
Adam Clarke: Commentary on the Bible - 1831
8:3: The songs of the temple - Instead of שירות shiroth, songs, Houbigant reads שורות shoroth, the singing women; and Newcome follows him: "And the singing women of the palace shall howl in that day." Instead of joyous songs, they shall have nothing but lamentation.
They shall cast them forth with silence - Every place shall be filled with the dead, and a dreadful silence shall reign universally; the few that remain being afraid either to speak or complain, or even to chant a funeral dirge for the most respectable of the dead.
Albert Barnes: Notes on the Bible - 1834
8:3: The songs of the temple shall be howlings - Literally, "shall howl." It shall be, as when mirthful music is suddenly broken in upon, and, through the sudden agony of the singer, ends in a shriek or yell of misery. When sounds of joy are turned into wailing, all must be complete sorrow. They are not hushed only, but are turned into their opposite. Since Amos is speaking to, and of, Israel, "the temple" is, doubtless, here the great idol-temple at Bethel, and "the songs" were the choral music, with which they counterfeited the temple-music, as arranged by David, praising (they could not make up their minds which,) Nature or "the God of nature," but, in truth, worshiping the creature. The temple was often strongly built and on a height, and, whether from a vague hope of help from God, (as in the siege of Jerusalem by the Romans,) or from some human trust, that the temple might be respected, or from confidence in its strength, or from all together, was the last refuge of the all-but-captive people. Their last retreat was often the scene of the last reeling strife, the battle-cry of the assailants, the shrieks of the defenseless, the groans of the wounded, the agonized cry of unyielding despair. Some such scene the prophet probably had before his mind's eye, for he adds;
There shall be "many dead bodies," literally, "Many the corpse in every place." He sees it, not as future, but before him. The whole city, now so thronged with life, "the oppressor's wrong, the proud man's contumely," lies before him as one scene of death; every place thronged with corpses; none exempt; at home, abroad, or, which he had just spoken of, the temple; no time, no place for honorable burial. "They," literally, "he casts forth, hush!" Each casts forth those dear to him, as "dung on the face of the earth" (Jer 8:2, etc.). Grief is too strong for words. Living and dead are hushed as the grave. "Large cities are large solitudes," for want of mutual love; in God's retribution, all their din and hum becomes anew a solitude.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: the songs: Amo 8:10, Amo 5:23; Hos 10:5, Hos 10:6; Joe 1:5, Joe 1:11, Joe 1:13; Zac 11:1-3
shall be howlings: Heb. shall howl
many: Amo 4:10; Isa 37:36; Jer 9:21, Jer 9:22; Nah 3:3
they shall: Amo 6:9, Amo 6:10; Jer 22:18
with silence: Heb. be silent, Lev 10:3; Psa 39:9
Geneva 1599
8:3 And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with (b) silence.
(b) There will be none left to mourn for them.
John Gill
8:3 And the songs of the temple shall be howlings in that day,
saith the Lord God,.... Not the songs sung by the Levites in the temple of Jerusalem, this prophecy respects the ten tribes only; but those in imitation of them, sung in the temple at Bethel, and other idol temples; or profane songs in the palaces of princes and nobles; that is, instead of these, there should be howlings for the calamities come upon them. So the Targum,
"they shall howl, instead of a song, in their houses then;''
particularly because of the slain in them, as follows; see Amos 5:23;
there shall be many dead bodies in every place; in all houses and palaces, in all towns and cities; and especially in Samaria, during the siege, and when taken, partly through the famine, and partly through the sword:
they shall cast them forth with silence; they that have the care of burying the dead bodies shall either cast them out of the houses upon the bier or cart in which they are carried to the grave, or into the pit or grave without any funeral lamentation: or, "they shall cast them forth", and say, "be silent"; that is, as Kimchi explains it,
"one of them that casts them forth shall say to his companion, be silent;''
say not one word against God and his providence, since this is righteously come upon us; or say nothing of the number of the dead, lest the hearts of those that hear should become tender, and be discouraged, as Aben Ezra; or the enemy should be encouraged to go on with the siege.
John Wesley
8:3 With silence - So great will be the cruelty of the enemy, that they dare not bury them, or if they do, it must be undiscerned.
Robert Jamieson, A. R. Fausset and David Brown
8:3 songs of . . . temple-- (Amos 5:23). The joyous hymns in the temple of Judah (or rather, in the Beth-el "royal temple," Amos 7:13; for the allusion is to Israel, not Judah, throughout this chapter) shall be changed into "howlings." GROTIUS translates, "palace"; compare Amos 6:5, as to the songs there. But Amos 5:23, and Amos 7:13, favor English Version.
they shall cast them forth with silence--not as the Margin, "be silent." It is an adverb, "silently." There shall be such great slaughter as even to prevent the bodies being buried [CALVIN]. There shall be none of the usual professional mourners (Amos 5:16), but the bodies will be cast out in silence. Perhaps also is meant that terror, both of God (compare Amos 6:10) and of the foe, shall close their lips.
8:48:4: Լուարո՛ւք զայս, որք նեղէիք զտնանկն ընդ առաւօտս, եւ զրկէիք զաղքատ յերեկորեայ[10539]. [10539] Ոմանք. Զրկէիք զաղքատս յերեկօրեայ։
4 Լսեցէ՛ք սա, դուք, որ առաւօտեան նեղում էիք տնանկներին,երեկոյեան զրկում աղքատներին
4 «Ասիկա լսեցէ՛ք, Ո՛վ դուք որ տնանկը՝ կլլել Ու երկրին աղքատները կորսնցնել կը ցանկաք
Լուարուք զայս` որ [101]նեղէիք զտնանկն ընդ առաւօտս, եւ զրկէիք զաղքատ յերեկորեայ:

8:4: Լուարո՛ւք զայս, որք նեղէիք զտնանկն ընդ առաւօտս, եւ զրկէիք զաղքատ յերեկորեայ[10539].
[10539] Ոմանք. Զրկէիք զաղքատս յերեկօրեայ։
4 Լսեցէ՛ք սա, դուք, որ առաւօտեան նեղում էիք տնանկներին,երեկոյեան զրկում աղքատներին
4 «Ասիկա լսեցէ՛ք, Ո՛վ դուք որ տնանկը՝ կլլել Ու երկրին աղքատները կորսնցնել կը ցանկաք
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 Выслушайте это, алчущие поглотить бедных и погубить нищих,
8:4 ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he οἱ ο the ἐκτρίβοντες εκτριβω into; for τὸ ο the πρωὶ πρωι early πένητα πενης poor καὶ και and; even καταδυναστεύοντες καταδυναστευω tyrannize πτωχοὺς πτωχος bankrupt; beggarly ἀπὸ απο from; away τῆς ο the γῆς γη earth; land
8:4 שִׁמְעוּ־ šimʕû- שׁמע hear זֹ֕את zˈōṯ זֹאת this הַ ha הַ the שֹּׁאֲפִ֖ים ššōʔᵃfˌîm שׁאף gasp אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor וְ wᵊ וְ and לַ la לְ to שְׁבִּ֖ית šᵊbbˌîṯ שׁבת cease עֲנִיֵּיענוי־ *ʕᵃniyyê- עָנִי humble אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:4. audite hoc qui conteritis pauperem et deficere facitis egenos terraeHear this, you that crush the poor, and make the needy of the land to fail,
4. Hear this, O ye that would swallow up the needy, and cause the poor of the land to fail,
8:4. Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
8:4. Hear this, you who crush the poor and who make those in need of land to do without.
Hear this, O ye that swallow up the needy, even to make the poor of the land to fail:

8:4 Выслушайте это, алчущие поглотить бедных и погубить нищих,
8:4
ἀκούσατε ακουω hear
δὴ δη in fact
ταῦτα ουτος this; he
οἱ ο the
ἐκτρίβοντες εκτριβω into; for
τὸ ο the
πρωὶ πρωι early
πένητα πενης poor
καὶ και and; even
καταδυναστεύοντες καταδυναστευω tyrannize
πτωχοὺς πτωχος bankrupt; beggarly
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
8:4
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹ֕את zˈōṯ זֹאת this
הַ ha הַ the
שֹּׁאֲפִ֖ים ššōʔᵃfˌîm שׁאף gasp
אֶבְיֹ֑ון ʔevyˈôn אֶבְיֹון poor
וְ wᵊ וְ and
לַ la לְ to
שְׁבִּ֖ית šᵊbbˌîṯ שׁבת cease
עֲנִיֵּיענוי־
*ʕᵃniyyê- עָנִי humble
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
8:4. audite hoc qui conteritis pauperem et deficere facitis egenos terrae
Hear this, you that crush the poor, and make the needy of the land to fail,
8:4. Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,
8:4. Hear this, you who crush the poor and who make those in need of land to do without.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. В ст. 4-6: пророк снова обращается к высшим классам израильского общества, и именно к богатым торговцам хлебом, и обличает их за притеснения бедных. - Погубить нищих: в евр. anivvej arez, нищих земли, как и в слав.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, 5 Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? 6 That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? 7 The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works. 8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt. 9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: 10 And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day.
God is here contending with proud oppressors, and showing them,
I. The heinousness of the sin they were guilty of; in short, they had the character of the unjust judge (Luke xviii. 2) that neither feared God nor regarded man.
1. Observe them in their devotions, and you will say, "They had no reverence for God." Bad as they are, they do indeed keep up a show and form of godliness; they observe the sabbath and the new moon; they put some difference between those days and other days, but they were soon weary of them, and had no affection at all to them, for their hearts were wholly set upon the world and the things of it. It is a sad character which this gives of them, that they said, When will the sabbath be gone, that we may sell corn? Yet is still the character of many that are called Christians. (1.) They were weary of sabbath days. "When will they be gone?" They were weary of the restraints of the sabbaths and the new-moons, and wished them over because they might do no servile work therein. They were weary of the work or business of the sabbaths and new-moons, snuffed at it (Mal. i. 13), and were, as Doeg, detained before the Lord (1 Sam. xxi. 7); they would rather have been any where else than about God's altars. Note, Sabbath days and sabbath work are a burden to carnal hearts, that are always afraid of doing too much for God and eternity. Can we spend our time better than in communication with God? And how much time do we spend pleasantly with the world? Will not the sabbath be gone before we have done the work of it and reaped the gains of it? Why then should we be in such haste to part with it? (2.) They were fond of market-days: they longed to be selling corn and setting forth wheat. When they were employed in religious services they were thinking of their marketings; their hearts went after their covetousness (Ezek. xxxiii. 31), and thus made my Father's house a house of merchandise, nay, a den of thieves. They were weary of holy duties because their worldly business stood still the while; in this they were as in their element, but in God's sanctuary as a fish upon dry ground. Note, Those are strangers to God, and enemies to themselves, that love market days better than sabbath days, that would rather be selling corn than worshipping God.
2. Observe them in their conversations, and you will see they have no regard to man; and this commonly follows upon the former; those that have lost the savour of piety will not long retain the sense of common honesty. They neither do justly nor love mercy. (1.) They cheat those they deal with. When they sell their corn they impose upon the buyer, both in giving out the goods and in receiving the money for them. They measure him the corn by their own measure, and pretend to give him what he agreed for, but they make the ephah small. The measure is scanty, and not statute-measure, and so they wrong him that way. When they receive his money they must weigh fit in their own scales, by their own weights, and the shekel they weigh by is above standard: They make the shekel great, so that the money, being found too light, must have more added to it; and so they cheat that way too, and this under colour and pretence of exactness in doing justice. By such wicked practices as these men show such a greediness of the world, such a love of themselves, such a contempt of mankind in general, of the particular persons they deal with, and of the sacred laws of justice, as prove them to have in their hearts neither the fear nor the love of that God who has so plainly said that false weights and balances are an abomination to him. Another instance of their fraudulent dealing is that they sell the refuse of the wheat, and, taking advantage of their neighbour's ignorance or necessity, make them take it at the same price at which they sell the finest of the wheat. (2.) The are barbarous and unmerciful to the poor: They swallow up the needy, and make the poor of the land to fail. [1.] They valued themselves so much on their wealth that they looked upon all that were poor with the highest contempt imaginable; they hated them, could not endure them, but abandoned them, and therefore did what they could to make them cease, not by relieving them to make them cease to be poor, but by banishing and destroying them to make them cease to be, or at least to be in their land. But he who thus reproaches the poor despises his Maker, in whose hands rich and poor meet together. [2.] They were so eager to increase their wealth, and make it more, that they robbed the poor to enrich themselves; and they fastened upon the poor, to make a prey of them, because they were not able to obtain any redress nor to resist or revenge the violence of their oppressors. Those riches that are got by the ruin of the poor will bring ruin on those that get them. They swallowed up the poor by making them hard bargains, and cheating them in those bargains; for therefore they falsify the balances by deceit, not only that they may enrich themselves, may have money at command, and so may have every thing else (as they think) at command too, but that they may impoverish those about them, and bring them so low that they may force them to become slaves to them, and so, having drained them of every thing else, they may have their labour for nothing, or next to nothing. Thus they buy the poor for silver; they bring them and their children into bondage, because they have not wherewithal to pay for the corn they have bought; see Neh. v. 2-5. And there were so many that they were reduced to this extremity that the price was very low; and the oppressors had beaten it down so that you might buy a poor man to be your slave for a pair of shoes. Property was first invaded and then liberty; it is the method of oppressors first to make men beggars and then to make them their vassals. Thus is the dignity of the human nature lost in the misery of those that are trampled on and the tenderness of it in the sin of those that trample on them.
II. The grievousness of the punishment that shall be inflicted on them for this sin. When the poor are injured they will cry unto God, and he will hear their cry, and reckon with those that are injurious to them, for, they being his receivers, he takes the wrongs done to them as done to himself, Exod. xxii. 23, 24.
1. God will remember their sin against them: He has sworn by the excellency of Jacob (v. 7), by himself, for he can swear by no greater; and who but he is the glory and magnificence of Jacob? He has sworn by those tokens of his presence with them, and his favour to them, which they had profaned and abused, and had done what they could to make them detestable to him; for he is said (ch. vi. 8) to abhor the excellency of Jacob. He swears in his wrath, swears by his own name, that name which was so well known and was so great in Israel. He swears, Surely I will never forget any of their works, but upon all occasions they shall be remembered against them, for more is implied than is expressed. I will never forget them is as much as to say, I will never forgive them; and then it proclaims the case of these unjust unmerciful men to be miserable indeed, eternally miserable; woe, and a thousand woes, to that man that is cut off by an oath of God from all benefit by pardoning mercy; and those have reason to fear judgment without mercy that have shown no mercy.
2. He will bring utter ruin and confusion upon them. It is here described largely, and in a great variety of emphatic expressions, that, if possible, they might be frightened into a sincere repentance and reformation. (1.) There shall be a universal terror and consternation: Shall not the land tremble for this (v. 8), this land, out of which you thought to drive the poor? Shall not every one mourn that dwells therein? Certainly he shall. Note, Those that will not tremble and mourn as they ought for national sins shall be made to tremble and mourn for national judgments; those that look without concern upon the sins of the oppressors, which should make them tremble, and upon the miseries of the oppressed, which should them mourn, God will find out a way to make them tremble at the fury of those that oppress them and mourn for their own losses and sufferings by it. (2.) There shall be a universal deluge and desolation. When God comes forth against them the waters of trouble and calamity shall rise up wholly as a flood, that swells, when it is dammed up, and soon overflows its banks. Every thing shall make against them. That with which they thought to check the progress of God's judgments shall but make them rise the higher. Judgments shall force their way as the breaking forth of waters. The whole land shall be cast out, and drowned, and laid under water, as the land of Egypt is every year by the overflowing of its river Nile. Or the expressions may allude to some former judgments of God. Their ruin shall rise up wholly as a flood, as Noah's flood, which overwhelmed the whole world, so shall this the whole land; and the land shall be cast out, and drowned, as by the flood of Egypt, as Pharaoh and his Egyptians were buried in the Red Sea, which was to them the flood of Egypt, both which judgments, as this which is here threatened, were the punishment of violence and oppression, which the Lord is the avenger of.
3. It shall surprise them, and come upon them when they little think of it (v. 9): "I will cause the sun to go down at noon, when it is in its full strength and lustre, at their noon, when they promise themselves a long afternoon, and think they have at least half a day good before them. The earth shall be darkened in the clear day, when every thing looks pleasant and hopeful." Thus uncertain are all our creature-comforts and enjoyments, even life itself; the highest degree of health and prosperity often proves the next degree to sickness and adversity; Job's sun went down at noon; many are taken away in the midst of their days, and their sun goes down at noon. In the midst of life we are in death. Thus terrible are the judgments of God to those that sleep in security; they are to them as the sun's going down at noon; the less they are expected the more confounding they are. When they cry Peace and safety then sudden destruction comes, comes as a snare, Luke xxi. 35.
4. It shall change their note, and mar all their mirth (v. 10): I will turn your feasts into mourning, as (v. 3) the songs of the temple into howlings. Note, The end of the sinner's mirth and jollity is heaviness. As to the upright there arises light in the darkness, which gives them the oil of joy for mourning, so on the wicked their falls darkness in the midst of light, which turns their laughter into mourning, their joy into heaviness. So great, so general, shall the desolation be, that sackcloth shall be brought upon all loins, and baldness upon every head, instead of the well-set hair and the rich garments they used to wear. The mourning at that day shall be as mourning for an only son, which denotes the most bitter and lasting lamentation. But are there are no hopes that when things are at the worst they will mend, and that at evening time it will yet be light? No, even the end thereof shall be as a bitter day, a day of bitter mourning; that state of impenitent sinners grows worse and worse, and the last of all will be the worst of all. This shall you have at my hand, you shall lie down in sorrow.
Adam Clarke: Commentary on the Bible - 1831
8:4: Hear this, O ye that swallow up the needy - Ye that bruise the poor; exact from them, and tread them under foot.
Albert Barnes: Notes on the Bible - 1834
8:4: Here ye this, ye that swallow - Or, better in the same sense, "that pant for the needy;" as Job says, "the hireling panteth for the evening" Job 7:2. They "panted for the poor," as the wild beast for its prey; and "that to make the poor" or (better, as the Hebrew text,) "the meek" , those not poor only, but who, through poverty and affliction, are "poor in spirit" also, "to fail." The land being divided among all the inhabitants, they, in order "to lay field to field" Isa 5:8, had to rid themselves of the poor. They did rid themselves of them by oppression of all sorts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: Hear: Amo 7:16; Kg1 22:19; Isa 1:10, Isa 28:14; Jer 5:21, Jer 28:15
swallow: Amo 2:6, Amo 5:11; Psa 12:5, Psa 14:4, Psa 56:1, Psa 140:12; Pro 30:14; Isa 32:6, Isa 32:7; Mat 23:14; Jam 5:6
Carl Friedrich Keil and Franz Delitzsch
8:4
To this vision the prophet attaches the last admonition to the rich and powerful men of the nation, to observe the threatening of the Lord before it is too late, impressing upon them the terrible severity of the judgment. Amos 8:4. "Hear this, ye that gape for the poor, and to destroy the meek of the earth, Amos 8:5. Saying, When is the new moon over, that we may sell corn? and the sabbath, that we may open wheat, to make the ephah small, and the shekel great, and to falsify the scale of deceit? Amos 8:6. To buy the poor for silver, and the needy for a pair of shoes, and the refuse of the corn will we sell." The persons addressed are the השּׁאפים אביון, i.e., not those who snort at the poor man, to frighten him away from any further pursuit of his rights (Baur), but, according to Amos 2:6-7, those who greedily pant for the poor man, who try to swallow him (Hitzig). This is affirmed in the second clause of the verse, in which שׁאפים is to be repeated in thought before להשׁבּית: they gape to destroy the quiet in the land (ענוי־ארץ = ענוים, in Amos 2:7), "namely by grasping all property for themselves, Job 22:8; Is 5:8" (Hitzig). Amos 8:5 and Amos 8:6 show how they expect to accomplish their purpose. Like covetous usurers, they cannot even wait for the end of the feast-days to pursue their trade still further. Chōdēsh, the new moon, was a holiday on which all trade was suspended, just as it was on the Sabbath (see at Num 28:11 and 4Kings 4:23). השׁבּיר שׁבר, to sell corn, as in Gen 41:57. פּתח בּר, to open up corn, i.e., to open the granaries (cf. Gen 41:56). In doing so, they wanted to cheat the poor by small measure (ephah), and by making the shekel great, i.e., by increasing the price, which was to be weighed out to them; also by false scales (‛ivvēth, to pervert, or falsify the scale of deceit, i.e., the scale used for cheating), and by bad corn (mappal, waste or refuse); that in this way they might make the poor man so poor, that he would either be obliged to sell himself to them from want and distress (Lev 25:39), or be handed over to the creditor by the court of justice, because he was no longer able to pay for a pair of shoes, i.e., the very smallest debt (cf. Amos 2:6).
Geneva 1599
8:4 Hear this, O ye that (c) swallow up the needy, even to make the poor of the land to fail,
(c) By stopping the sale of food and necessary things which you have gotten into your own hands, and so cause the poor to spend quickly that little that they have, and at length because of need to become your slaves.
John Gill
8:4 Hear this, O ye that swallow up the needy,.... Like a man that pants after a draught of water when thirsty; and, when he has got it, greedily swallows it down at one gulp; so these rich men swallowed up the poor, their labours, gains, and profits, and persons too; got all into their own hands, and made them bondsmen and slaves to them; see Amos 2:7; these are called upon to hear this dreadful calamity threatened, and to consider what then would become of them and their ill gotten riches; and suggesting, that their oppression of the needy was one cause of this destruction of the land:
even to make the poor of the land to fail; or "cease" (a); to die for want of the necessaries of life, being obliged to such hard labour; so unmercifully used, their faces ground, and pinched with necessity; and so sadly paid for their work, that they could not live by it.
(a) "ad cessare faciendum", Mercerus; "et facitis cessare", Munster, Drusius.
John Wesley
8:4 To fail - Either to root them out, or to enslave them.
Robert Jamieson, A. R. Fausset and David Brown
8:4 Hear--The nobles needed to be urged thus, as hating to hear reproof.
swallow up the needy--or, "gape after," that is, pant for their goods; so the word is used, Job 7:2, Margin.
to make the poor . . . to fail--"that they (themselves) may be placed alone in the midst of the earth" (Is 5:8).
8:58:5: եւ ասէիք. Ե՞րբ անցցէ ամիսս եւ շահեսցուք, եւ շաբաթս՝ եւ բացցուք զգանձս, եւ առնել զչափ փոքր, եւ մեծացուցանել զկշիռս, եւ առնել կշիռս ստութեան[10540]. [10540] Ոսկան. Անցցէ ամիս, եւ շահիցուք, եւ շաբաթ՝ եւ բացցուք։
5 եւ ասում էիք. «Երբ պիտի անցնի այս ամիսը, որ շահ անենք,եւ այս շաբաթը, որ բացենք պահեստները,փոքրացնենք չափը եւ մեծացնենք կշիռը,սուտ կշռաքարեր սարքենք,
5 Ու կ’ըսէք. ‘Ամսագլուխը ե՞րբ պիտի անցնի, որ ընդեղէն ծախենք, Շաբաթը՝ որ ցորենը ծախու հանենք Ու արդուն պզտկցնենք ու սիկղը մեծցնենք Եւ նենգութեամբ խարդախ կշիռքներ գործածենք.
եւ ասէիք. Ե՞րբ անցցէ [102]ամիսս, եւ շահեսցուք``, եւ շաբաթս` եւ բացցուք [103]զգանձս, եւ առնել [104]զչափ փոքր, եւ մեծացուցանել [105]զկշիռս, եւ առնել կշիռս ստութեան:

8:5: եւ ասէիք. Ե՞րբ անցցէ ամիսս եւ շահեսցուք, եւ շաբաթս՝ եւ բացցուք զգանձս, եւ առնել զչափ փոքր, եւ մեծացուցանել զկշիռս, եւ առնել կշիռս ստութեան[10540].
[10540] Ոսկան. Անցցէ ամիս, եւ շահիցուք, եւ շաբաթ՝ եւ բացցուք։
5 եւ ասում էիք. «Երբ պիտի անցնի այս ամիսը, որ շահ անենք,եւ այս շաբաթը, որ բացենք պահեստները,փոքրացնենք չափը եւ մեծացնենք կշիռը,սուտ կշռաքարեր սարքենք,
5 Ու կ’ըսէք. ‘Ամսագլուխը ե՞րբ պիտի անցնի, որ ընդեղէն ծախենք, Շաբաթը՝ որ ցորենը ծախու հանենք Ու արդուն պզտկցնենք ու սիկղը մեծցնենք Եւ նենգութեամբ խարդախ կշիռքներ գործածենք.
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 вы, которые говорите:
8:5 οἱ ο the λέγοντες λεγω tell; declare πότε ποτε.1 when? διελεύσεται διερχομαι pass through; spread ὁ ο the μὴν μην.1 month καὶ και and; even ἐμπολήσομεν εμπολαω and; even τὰ ο the σάββατα σαββατον Sabbath; week καὶ και and; even ἀνοίξομεν ανοιγω open up θησαυροὺς θησαυρος treasure τοῦ ο the ποιῆσαι ποιεω do; make μικρὸν μικρος little; small μέτρον μετρον measure καὶ και and; even τοῦ ο the μεγαλῦναι μεγαλυνω enlarge; magnify στάθμια σταθμιον and; even ποιῆσαι ποιεω do; make ζυγὸν ζυγος yoke ἄδικον αδικος injurious; unjust
8:5 לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say מָתַ֞י māṯˈay מָתַי when יַעֲבֹ֤ר yaʕᵃvˈōr עבר pass הַ ha הַ the חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month וְ wᵊ וְ and נַשְׁבִּ֣ירָה našbˈîrā שׁבר buy grain שֶּׁ֔בֶר ššˈever שֶׁבֶר corn וְ wᵊ וְ and הַ ha הַ the שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath וְ wᵊ וְ and נִפְתְּחָה־ niftᵊḥā- פתח open בָּ֑ר bˈār בַּר grain לְ lᵊ לְ to הַקְטִ֤ין haqṭˈîn קטן be small אֵיפָה֙ ʔêfˌā אֵיפָה ephah וּ û וְ and לְ lᵊ לְ to הַגְדִּ֣יל haḡdˈîl גדל be strong שֶׁ֔קֶל šˈeqel שֶׁקֶל shekel וּ û וְ and לְ lᵊ לְ to עַוֵּ֖ת ʕawwˌēṯ עות be crooked מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances מִרְמָֽה׃ mirmˈā מִרְמָה deceit
8:5. dicentes quando transibit mensis et venundabimus merces et sabbatum et aperiemus frumentum ut inminuamus mensuram et augeamus siclum et subponamus stateras dolosasSaying: When will the month be over, and we shall sell our wares: and the sabbath, and we shall open the corn: that we may lessen the measure, and increase the sicle, and may convey in deceitful balances,
5. saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat? making the ephah small, and the shekel great, and dealing falsely with balances of deceit;
8:5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?
8:5. You say, “When will the first day of the month be over, so we can sell our wares, and the sabbath, so we can open the grain: in order that we may decrease the measure, and increase the price, and substitute deceitful scales,
Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit:

8:5 вы, которые говорите: <<когда-то пройдет новолуние, чтобы нам продавать хлеб, и суббота, чтобы открыть житницы, уменьшить меру, увеличить цену сикля и обманывать неверными весами,
8:5
οἱ ο the
λέγοντες λεγω tell; declare
πότε ποτε.1 when?
διελεύσεται διερχομαι pass through; spread
ο the
μὴν μην.1 month
καὶ και and; even
ἐμπολήσομεν εμπολαω and; even
τὰ ο the
σάββατα σαββατον Sabbath; week
καὶ και and; even
ἀνοίξομεν ανοιγω open up
θησαυροὺς θησαυρος treasure
τοῦ ο the
ποιῆσαι ποιεω do; make
μικρὸν μικρος little; small
μέτρον μετρον measure
καὶ και and; even
τοῦ ο the
μεγαλῦναι μεγαλυνω enlarge; magnify
στάθμια σταθμιον and; even
ποιῆσαι ποιεω do; make
ζυγὸν ζυγος yoke
ἄδικον αδικος injurious; unjust
8:5
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
מָתַ֞י māṯˈay מָתַי when
יַעֲבֹ֤ר yaʕᵃvˈōr עבר pass
הַ ha הַ the
חֹ֨דֶשׁ֙ ḥˈōḏeš חֹדֶשׁ month
וְ wᵊ וְ and
נַשְׁבִּ֣ירָה našbˈîrā שׁבר buy grain
שֶּׁ֔בֶר ššˈever שֶׁבֶר corn
וְ wᵊ וְ and
הַ ha הַ the
שַּׁבָּ֖ת ššabbˌāṯ שַׁבָּת sabbath
וְ wᵊ וְ and
נִפְתְּחָה־ niftᵊḥā- פתח open
בָּ֑ר bˈār בַּר grain
לְ lᵊ לְ to
הַקְטִ֤ין haqṭˈîn קטן be small
אֵיפָה֙ ʔêfˌā אֵיפָה ephah
וּ û וְ and
לְ lᵊ לְ to
הַגְדִּ֣יל haḡdˈîl גדל be strong
שֶׁ֔קֶל šˈeqel שֶׁקֶל shekel
וּ û וְ and
לְ lᵊ לְ to
עַוֵּ֖ת ʕawwˌēṯ עות be crooked
מֹאזְנֵ֥י mōzᵊnˌê מֹאזְנַיִם balances
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
8:5. dicentes quando transibit mensis et venundabimus merces et sabbatum et aperiemus frumentum ut inminuamus mensuram et augeamus siclum et subponamus stateras dolosas
Saying: When will the month be over, and we shall sell our wares: and the sabbath, and we shall open the corn: that we may lessen the measure, and increase the sicle, and may convey in deceitful balances,
8:5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?
8:5. You say, “When will the first day of the month be over, so we can sell our wares, and the sabbath, so we can open the grain: in order that we may decrease the measure, and increase the price, and substitute deceitful scales,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. В стремлении к наживе обличаемые пророком богачи тяготились даже новомесячиями и субботами, так как в эти дни, согласно предписанию закона и обычаю прекращалась торговля. Богачи желали, чтобы эти дни скорее проходили, дабы они могли заняться своей обманной торговлей. - Уменьшить меру (ephah): эфа - мера сыпучих тел; уменьшить меру - дать менее, чем должно. Увеличить цену сикля: в евр. lehohdil schekel. увеличить сикль; сикль мера веса, а потом - известная монета; продавцы, увеличивая вес сикля, получали с покупающих более, чем следовало.
Adam Clarke: Commentary on the Bible - 1831
8:5: When will the new moon be gone - This was kept as a kind of holy day, not by Divine command, but by custom. The Sabbath was strictly holy; and yet so covetous were they that they grudged to give to God and their own souls this seventh portion of time! But bad and execrable as they were, they neither set forth their corn, nor their wheat, nor any other kind of merchandise, on the Sabbath. They were saints then, when compared to multitudes called Christians, who keep their shops either partially or entirely open on the Lord's day, and buy and sell without any scruples of conscience. Conscience! alas! they have none; it is seared as with a hot iron. The strong man armed, in them, is quiet, for all his goods are in peace.
Making the ephah small, and the shekel great - Giving short measure, and taking full price; or, buying with a heavy weight, and selling with one that was light.
Falsifying the balances - Having one scale light, and the other weighty; one end of the beam long, and the other short. A few months ago I detected a knave with such balances; with a slip of his finger along the beam he altered the center, which made three ounces short weight in every pound. He did it so dexterously, that though I knew he was cheating, or, as the prophet expresses it, was falsifying the balances by deceit, it was some time before I could detect the fraud, and not till I had been several times cheated by this accomplished knave. So we find that though the knaves of ancient Israel are dead, they have left their successors behind them.
Albert Barnes: Notes on the Bible - 1834
8:5: When will the new moon be gone? - They kept their festivals, though weary and impatient for their close. They kept sabbath and festival with their bodies, not with their minds. The Psalmist said, "When shall I come to appear before the presencc of God?" Psa 42:2. These said, perhaps in their hearts only which God reads to them, "when will this service be over, that we may be our own masters again?" They loathed the rest of the sabbath, because they had, thereon, to rest from their frauds. He instances "the new moons" and "sabbaths," because these, recurring weekly or monthly, were a regular hindrance to their covetousness.
The "ephah" was a measure containing 72 Roman pints or nearly 1 1/10 of an English bushel; the shekel was a fixed weight, by which, up to the time of the captivity Sa2 18:12; Kg1 20:39; Jer 32:9, money was still weighed; and that, for the price of bread also Isa 55:2. They increased the price both ways, dishonestly and in hypocrisy, paring down the quantity which they sold, and obtaining more silver by fictitious weights; and weighing in uneven balances. All such dealings had been expressly forbidden by God; and that, as the condition of their remaining in the land which God had given them. "Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thy house divers measures, a great and a small. But thou shalt have a perfect and just weight; a perfect and just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee" Deu 25:13-15.
Sin in wrong measures, once begun is unbroken. All sin perpetuates itself. It is done again, because it has been done before. But sins of a man's daily occupation are continued of necessity, beyond the simple force of habit and the ever-increasing dropsy of covetousness. To interrupt sin is to risk detection. But then how countless the sins, which their poor slaves must needs commit hourly, whenever the occasion comes! And yet, although among us human law recognizes the divine law and annexes punishment to its breach, covetousness sets both at nought. When human law was enforced in a city after a time of negligence, scarcely a weight was found to be honest. Prayer went up to God on "the sabbath," and fraud on the poor went up to God in every transaction on the other six days. We admire the denunciations of Amos, and condemn the makebelieve service of God. Amos denounces us, and we condemn ourselves. Righteous dealing in weights and measures was one of the conditions of the existence of God's former people. What must then be our national condition before God, when, from this one sin, so many thousand, thousand sins go up daily to plead against us to God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: When: Num 10:10, Num 28:11-15; Kg2 4:23; Psa 81:3, Psa 81:4; Isa 1:13; Col 2:16
new moon: or, month
be gone: Mal 1:13
and the: Exo 20:8-10; Neh 13:15-21; Isa 58:13; Rom 8:6, Rom 8:7
set forth: Heb. open
making: Lev 19:36; Deu 25:13-16; Pro 11:1, Pro 16:11, Pro 20:23; Eze 45:10-12; Mic 6:10, Mic 6:11
falsifying the balances by deceit: Heb. perverting the balances of deceit, Hos 12:7
Geneva 1599
8:5 Saying, When will the (d) new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making (e) the ephah small, and the shekel great, and falsifying the balances by deceit?
(d) When the scarcity had come they were so greedy for gain, that they thought the holy day to be a hindrance to them.
(e) That is, the measure small, and the price great.
John Gill
8:5 Saying, when will the new moon be gone, that we may sell corn?.... The first day of every month, on which it was forbid to sell any thing, or do any worldly business, being appointed and used for religious service; see 4Kings 4:23; and which these carnal earthly minded men were weary of, and wanted to have over, that they might be selling their grain, and getting money, which they preferred to the worship of God. Kimchi and Ben Melech interpret it of the month of harvest, when the poor found what to eat in the fields; when they gleaned there, and got a sufficiency of bread, and so had no need to buy corn; and hence these rich misers, that hoarded up the grain, are represented as wishing the harvest month over, that they might sell their grain to the poor, having had, during that month, no demand for it; and so the Targum renders it the month of grain: or the month of intercalation, as Jarchi understands it; every three years a month was intercalated, to bring their feasts right to the season of the year; and that year was a month longer than the rest, and made provision dearer; and then the sense is, when will the year of intercalation come, that we may have a better price for our grain? but the first sense seems best;
and the sabbath, that we may set forth wheat; in the shops or markets, for sale: or "open wheat" (b); the granaries and treasures of it, to be seen and sold. Now the sabbath, or seventh day of the week, as no servile work was to be done on it, so no trade or commerce was to be carried on on that day; which made it a long and wearisome one to worldly men, who wished it over, that they might be about their worldly business. Kimchi and Ben Melech, by "sabbath", understand a "week", which these men put off the poor unto, when the price of grain would rise; and so from week to week refused to sell, and longed till the week came when it would be dearer. The Targum and Jarchi interpret it of the seventh year Sabbath, when there was no ploughing, nor sowing, nor reaping, and so no selling of grain, but the people lived upon what the earth brought forth of itself. But the first sense here is also best;
making the ephah small; a dry measure, that held three scabs, or about a bushel of ours, with which they measured their grain and their wheat; so that, besides the exorbitant price they required, they did not give due measure:
and the shekel great; that is, the weight, or shekel stone, with which they weighed the money the poor gave for their grain and wheat; this was made heavier than it should be, and so of course the money weighed against it was too light, and the poor were obliged to make it up with more; and thus they cheated them, both in their measure, and in their money:
and falsifying the balances by deceit? contrary to the law in Deut 25:13.
(b) "et apericmus frumentam", Pagninus, Montanus, Vatablus; "ut aperiamus frumenti horrea", Junius & Tremellius; "ut aperiamus frumentum", Piscator, Cocceius; "quo far aperiamus", Castalio.
John Wesley
8:5 When - Ye that could wish there were nothing to interrupt your marketing, that look on solemn times of worship as burdensome, such was the first day of every month, and the weekly sabbath. Small - So the ephah being too little, the poor buyer had not his due. The shekel great - They weighed the money which they received, and had no more justice, than to make their shekel weight greater than the standard; so the poor were twice oppressed, had less than was their right, and paid more than they ought to pay.
Robert Jamieson, A. R. Fausset and David Brown
8:5 So greedy are they of unjust gain that they cannot spare a single day, however sacred, from pursuing it. They are strangers to God and enemies to themselves, who love market days better than sabbath days; and they who have lost piety will not long keep honesty. The new-2moons (Num 10:10) and sabbaths were to be kept without working or trading (Neh 10:31).
set forth wheat--literally, "open out" stores of wheat for sale.
ephah--containing three seahs, or above three pecks.
making . . . small--making it below the just weight to purchasers.
shekel great--taking from purchasers a greater weight of money than was due. Shekels used to be weighed out in payments (Gen 23:16). Thus they committed a double fraud against the law (Deut 25:13-14).
8:68:6: ստանալ արծաթով զաղքատս, եւ զտնանկս ՚ի գնոց կօշկաց. եւ յամենայն ՚ի վաճառս մեր շահեսցուք[10541]։ [10541] Ոմանք. Եւ զտնանկն... եւ յամենայն վաճառս։
6 ծախու առնենք աղքատներին արծաթով,տնանկներին՝ մի զոյգ կօշիկով,եւ շահ ստանանք մեր բոլոր վաճառքներից»:
6 Որպէս զի աղքատները ստակով Ու տնանկները զոյգ մը կօշիկով ծախու առնենք Ու ցորենին խոտանը ծախենք’։
ստանալ արծաթով զաղքատս, եւ զտնանկս ի գնոց կօշկաց, եւ [106]յամենայն ի վաճառս մեր շահեսցուք:

8:6: ստանալ արծաթով զաղքատս, եւ զտնանկս ՚ի գնոց կօշկաց. եւ յամենայն ՚ի վաճառս մեր շահեսցուք[10541]։
[10541] Ոմանք. Եւ զտնանկն... եւ յամենայն վաճառս։
6 ծախու առնենք աղքատներին արծաթով,տնանկներին՝ մի զոյգ կօշիկով,եւ շահ ստանանք մեր բոլոր վաճառքներից»:
6 Որպէս զի աղքատները ստակով Ու տնանկները զոյգ մը կօշիկով ծախու առնենք Ու ցորենին խոտանը ծախենք’։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 чтобы покупать неимущих за серебро и бедных за пару обуви, а высевки из хлеба продавать>>.
8:6 τοῦ ο the κτᾶσθαι κταομαι acquire ἐν εν in ἀργυρίῳ αργυριον silver piece; money πτωχοὺς πτωχος bankrupt; beggarly καὶ και and; even ταπεινὸν ταπεινος humble ἀντὶ αντι against; instead of ὑποδημάτων υποδημα shoe καὶ και and; even ἀπὸ απο from; away παντὸς πας all; every γενήματος γεννημα spawn; product ἐμπορευσόμεθα εμπορευομαι do business
8:6 לִ li לְ to קְנֹ֤ות qᵊnˈôṯ קנה buy בַּ ba בְּ in † הַ the כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver דַּלִּ֔ים dallˈîm דַּל poor וְ wᵊ וְ and אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor בַּ ba בְּ in עֲב֣וּר ʕᵃvˈûr עֲבוּר way נַעֲלָ֑יִם naʕᵃlˈāyim נַעַל sandal וּ û וְ and מַפַּ֥ל mappˌal מַפָּל refuse בַּ֖ר bˌar בַּר grain נַשְׁבִּֽיר׃ našbˈîr שׁבר buy grain
8:6. ut possideamus in argento egenos et pauperes pro calciamentis et quisquilias frumenti vendamusThat we may possess the needy for money, and the poor for a pair of shoes, and may sell the refuse of the corn?
6. that we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat.
8:6. That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?
8:6. in order that we may possess the destitute with money, and the poor for a pair of shoes, and may sell even the refuse of the grain?”
That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat:

8:6 чтобы покупать неимущих за серебро и бедных за пару обуви, а высевки из хлеба продавать>>.
8:6
τοῦ ο the
κτᾶσθαι κταομαι acquire
ἐν εν in
ἀργυρίῳ αργυριον silver piece; money
πτωχοὺς πτωχος bankrupt; beggarly
καὶ και and; even
ταπεινὸν ταπεινος humble
ἀντὶ αντι against; instead of
ὑποδημάτων υποδημα shoe
καὶ και and; even
ἀπὸ απο from; away
παντὸς πας all; every
γενήματος γεννημα spawn; product
ἐμπορευσόμεθα εμπορευομαι do business
8:6
לִ li לְ to
קְנֹ֤ות qᵊnˈôṯ קנה buy
בַּ ba בְּ in
הַ the
כֶּ֨סֶף֙ kkˈesef כֶּסֶף silver
דַּלִּ֔ים dallˈîm דַּל poor
וְ wᵊ וְ and
אֶבְיֹ֖ון ʔevyˌôn אֶבְיֹון poor
בַּ ba בְּ in
עֲב֣וּר ʕᵃvˈûr עֲבוּר way
נַעֲלָ֑יִם naʕᵃlˈāyim נַעַל sandal
וּ û וְ and
מַפַּ֥ל mappˌal מַפָּל refuse
בַּ֖ר bˌar בַּר grain
נַשְׁבִּֽיר׃ našbˈîr שׁבר buy grain
8:6. ut possideamus in argento egenos et pauperes pro calciamentis et quisquilias frumenti vendamus
That we may possess the needy for money, and the poor for a pair of shoes, and may sell the refuse of the corn?
8:6. That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?
8:6. in order that we may possess the destitute with money, and the poor for a pair of shoes, and may sell even the refuse of the grain?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Богачи желали, чтобы скорее проходила суббота или праздники и по другим, кроме изложенных в 5: ст. соображениям. Пророк указывает эти соображения в ст. 6-м. Чтобы покупать неимущих за серебро: пророк хочет выставить на вид то, что бедные являлись для богачей предметом торговли. - И бедных за пару обуви: очевидно, имеется в виду обращение в рабство бедняков из-за ничтожных долгов. Своих целей по отношению к задолжавшим беднякам богачи могли достигнуть только при помощи суда. А так как в субботы и праздники суд не производился, то богачи и желали, чтобы эти дни скорее проходили.
Adam Clarke: Commentary on the Bible - 1831
8:6: That we may buy the poor for silver - Buying their services for such a time, with just money enough to clear them from other creditors.
And the needy for a pair of shoes - See Amo 2:6.
And sell the refuse of the wheat! - Selling bad wheat and damaged flour to poor people as good, knowing that such cannot afford to prosecute them.
Albert Barnes: Notes on the Bible - 1834
8:6: That we may buy - Or, indignantly, "To buy the poor!" literally, "the afflicted," those in "low" estate. First, by dishonesty and oppression they gained their lands and goods. Then the poor were obliged to sell themselves. The slight price, for which a man was sold, showed the more contempt for "the image of God." Before, he said, "the needy" were "sold for a pair of sandals" Amo 2:6; here, that they were bought for them. It seems then the more likely that such was a real price for man.
And sell the refuse - Literally, the "falling of wheat," that is, what fell through the sieve, either the bran, or the thin, unfilled, grains which had no meal in them. This they mixed up largely with the meal, making a gain of that which they had once sifted out as worthless; or else, in a time of dearth, they sold to people what was the food of animals, and made a profit on it. Infancy and inexperience of cupidity, which adulterated its bread only with bran, or sold to the poor only what, although unnourishing, was wholesome! But then, with the multiplied hard-dealing, what manifoldness of the woe!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: Amo 8:4, Amo 2:6; Lev 25:39-42; Neh 5:1-5, Neh 5:8; Joe 3:3, Joe 3:6
John Gill
8:6 That we may buy the poor for silver,.... Thus making them pay dear for their provisions, and using them in this fraudulent manner, by which they would not be able to support themselves and their families; they might purchase them and theirs for slaves, at so small a price as a piece of silver, or a single shekel, worth about half a crown; and this was their end and design in using them after this manner; see Lev 25:39;
and the needy for a pair of shoes; See Gill on Amos 2:6;
yea, and sell the refuse of the wheat; not only did they sell the poor grain and wheat at a dear rate, and in scanty measure, but the worst of it, and such as was not fit to make bread of, only to be given to the cattle; and, by reducing the poor to extreme poverty, they obliged them to take that of them at their own price. It may be rendered, "the fall of wheat" (c); that which fell under the sieve, when the wheat was sifted, as Aben Ezra, Kimchi, and Ben Melech, observe.
(c) "labile frumenti", Montanus; "decidum frumenti", Cocceius; "deciduum triciti", Drusius, Mercerus, Stockius, p. 690.
John Wesley
8:6 That we may buy - They would have new moons and sabbaths over, that they might go to market to buy the poor. And when these poor owed but for a very little commodity, as suppose a pair of shoes, these merciless men would take the advantage against them, and make them sell themselves to pay the debt. The refuse - This was another kind of oppression, corrupted wares, sold to those that were necessitous.
Robert Jamieson, A. R. Fausset and David Brown
8:6 buy . . . poor for silver . . . pair of shoes--that is, that we may compel the needy for money, or any other thing of however little worth, to sell themselves to us as bondmen, in defiance of Lev 25:39; the very thing which brings down God's judgment (Amos 2:6).
sell the refuse of . . . wheat--which contains no nutriment, but which the poor eat at a low price, being unable to pay for flour.
8:78:7: Երդնո՛ւ Տէր ՚ի վերայ հպարտութեանն Յակովբու. թէ ո՛չ մոռասցին ՚ի սպառ ամենայն գործք ձեր։
7 Տէրը երդւում է Յակոբի հպարտութեամբ՝ասելով, թէ ձեր գործերը իսպառ չեն մոռացուի,
7 Տէրը Յակոբին մեծավայելչութեանը վրայ երդում ըրաւ՝ ըսելով.«Անոնց բոլոր գործերը յաւիտեան պիտի չմոռնամ։
Երդնու Տէր ի վերայ հպարտութեանն Յակոբու, թէ [107]ոչ մոռասցին ի սպառ ամենայն գործք ձեր:

8:7: Երդնո՛ւ Տէր ՚ի վերայ հպարտութեանն Յակովբու. թէ ո՛չ մոռասցին ՚ի սպառ ամենայն գործք ձեր։
7 Տէրը երդւում է Յակոբի հպարտութեամբ՝ասելով, թէ ձեր գործերը իսպառ չեն մոռացուի,
7 Տէրը Յակոբին մեծավայելչութեանը վրայ երդում ըրաւ՝ ըսելով.«Անոնց բոլոր գործերը յաւիտեան պիտի չմոռնամ։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 Клялся Господь славою Иакова: поистине во веки не забуду ни одного из дел их!
8:7 ὀμνύει ομνυω swear κύριος κυριος lord; master καθ᾿ κατα down; by ὑπερηφανίας υπερηφανια pride Ιακωβ ιακωβ Iakōb; Iakov εἰ ει if; whether ἐπιλησθήσεται επιλανθανομαι forget εἰς εις into; for νεῖκος νεικος all; every τὰ ο the ἔργα εργον work ὑμῶν υμων your
8:7 נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob אִם־ ʔim- אִם if אֶשְׁכַּ֥ח ʔeškˌaḥ שׁכח forget לָ lā לְ to נֶ֖צַח nˌeṣaḥ נֵצַח glory כָּל־ kol- כֹּל whole מַעֲשֵׂיהֶֽם׃ maʕᵃśêhˈem מַעֲשֶׂה deed
8:7. iuravit Dominus in superbia Iacob si oblitus fuero usque ad finem omnia opera eorumThe Lord hath sworn against the pride of Jacob: surely I will never forget all their works.
7. The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
8:7. The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
8:7. The Lord has sworn by the arrogance of Jacob: I will not forget, even to the end, all their works.
The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works:

8:7 Клялся Господь славою Иакова: поистине во веки не забуду ни одного из дел их!
8:7
ὀμνύει ομνυω swear
κύριος κυριος lord; master
καθ᾿ κατα down; by
ὑπερηφανίας υπερηφανια pride
Ιακωβ ιακωβ Iakōb; Iakov
εἰ ει if; whether
ἐπιλησθήσεται επιλανθανομαι forget
εἰς εις into; for
νεῖκος νεικος all; every
τὰ ο the
ἔργα εργον work
ὑμῶν υμων your
8:7
נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
גְאֹ֣ון ḡᵊʔˈôn גָּאֹון height
יַעֲקֹ֑ב yaʕᵃqˈōv יַעֲקֹב Jacob
אִם־ ʔim- אִם if
אֶשְׁכַּ֥ח ʔeškˌaḥ שׁכח forget
לָ לְ to
נֶ֖צַח nˌeṣaḥ נֵצַח glory
כָּל־ kol- כֹּל whole
מַעֲשֵׂיהֶֽם׃ maʕᵃśêhˈem מַעֲשֶׂה deed
8:7. iuravit Dominus in superbia Iacob si oblitus fuero usque ad finem omnia opera eorum
The Lord hath sworn against the pride of Jacob: surely I will never forget all their works.
8:7. The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.
8:7. The Lord has sworn by the arrogance of Jacob: I will not forget, even to the end, all their works.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. С 7-го ст. начинается возвещение суда. - Клялся Господь славою Иакова, (bigeon jaakov): в VI:8: пророк употребляет слово geon (рус. т. "слава") в значении высокомерия, которым гнушается Господь; в этом же значении должно принимать слово geon в рассматриваемом выражении, как и в слав. "на презорство Иаковле". Господь клянется о высокомерии Иакова, т. е. высокомерие Господь выставляет свидетельством или уликою против Израиля, как грех особенно тяжкий. Некоторые комментаторы, впрочем, принимая geon jaakov в значении слава Иакова полагают, что Господь клянется тем, кто является источником этой славы, т. е. Самим собою.
Adam Clarke: Commentary on the Bible - 1831
8:7: By the excellency of Jacob - By the state of eminence to which he had raised the descendants of Jacob; or, by the excellent One of Jacob, that is, Himself. The meaning is: "As surely as I have raised you to such a state of eminence, so surely will I punish you in proportion to your advantages and your crimes."
Albert Barnes: Notes on the Bible - 1834
8:7: By the excellency of Jacob - that is, by Himself who was its Glory, as Samuel calls Him "the Strength" Sa1 15:29 or the Glory of Israel. Amos had before said, "God sware by His Holiness" and "by Himself" or "His soul." Now, in like way, He pledges that Glory wherewith He was become the Glory of His people. He reminds them, who was the sole Source of their glory; not their calves, but Himself, their Creator; and that He would not forget their deeds. "I will not forget any," literally, "all;" as David and Paul say, "all flesh," all living men, "shall not be justified," that is, none, no one, neither the whole nor any of its parts. Amos brings before the mind all their actions, and then says of all and each, the Lord will not forget them. God must cease to be God, if He did not do what He sware to do, punish the oppressors and defrauders of the poor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: sworn: Amo 6:8; Deu 33:26-29; Psa 47:4, Psa 68:34; Luk 2:32
I will: Exo 17:16; Sa1 15:2, Sa1 15:3; Psa 10:11; Isa 43:25; Jer 17:1, Jer 31:34; Hos 7:2, Hos 8:13, Hos 9:9
Carl Friedrich Keil and Franz Delitzsch
8:7
Such wickedness as this would be severely punished by the Lord. Amos 8:7. "Jehovah hath sworn by the pride of Jacob, Verily I will not forget all their deeds for ever. Amos 8:8. Shall the earth not tremble for this, and every inhabitants upon it mourn? and all of it rises like the Nile, and heaves and sinks like the Nile of Egypt." The pride of Jacob is Jehovah, as in Hos 5:5 and Hos 7:10. Jehovah swears by the pride of Jacob, as He does by His holiness in Amos 4:2, or by His soul in Amos 6:8, i.e., as He who is the pride and glory of Israel: i.e., as truly as He is so, will He and must He punish such acts as these. By overlooking such sins, or leaving them unpunished, He would deny His glory in Israel. שׁכח, to forget a sin, i.e., to leave it unpunished. In Amos 8:8 the negative question is an expression denoting strong assurance. "For this" is generally supposed to refer to the sins; but this is a mistake, as the previous verse alludes not to the sins themselves, but to the punishment of them; and the solemn oath of Jehovah does not contain so subordinate and casual a thought, that we can pass over Amos 8:7, and take על זאת as referring back to Amos 8:4-6. It rather refers to the substance of the oath, i.e., to the punishment of the sins which the Lord announces with a solemn oath. This will be so terrible that the earth will quake, and be resolved, as it were, into its primeval condition of chaos. Râgaz, to tremble, or, when applied to the earth, to quake, does not mean to shudder, or to be shocked, as Rosenmller explains it after Jer 2:12. Still less can the idea of the earth rearing and rising up in a stormy manner to cast them off, which Hitzig supports, be proved to be a biblical idea from Is 24:20. The thought is rather that, under the weight of the judgment, the earth will quake, and all its inhabitants will be thrown into mourning, as we may clearly see from the parallel passage in Amos 9:5. In Amos 8:8 this figure is carried out still further, and the whole earth is represented as being turned into a sea, heaving and falling in a tempestuous manner, just as in the case of the flood. כּלּהּ, the totality of the earth, the entire globe, will rise, and swell and fall like waters lashed into a storm. This rising and falling of the earth is compared to the rising and sinking of the Nile. According to the Parallel passage in Amos 9:5, כּאר is a defective form for כּיאר, just as בּוּל is for יבוּל in Job 40:20, and it is still further defined by the expression כּיאור מצרים, which follows. All the ancient versions have taken it as יאור, and many of the Hebrew codd. (in Kennicott and De Rossi) have this reading. Nigrash, to be excited, a term applied to the stormy sea (Is 57:20). נשׁקה is a softened form for נשׁקעה, as is shown by שׁקעה in Amos 9:5.
John Gill
8:7 The Lord hath sworn by the excellency of Jacob,.... Not by the ark, as R. Japhet; nor by the temple, as Kimchi; but by himself; which sense Kimchi also mentions, and Aben Ezra; the God of Jacob and his glory, the most excellent of all Jacob's enjoyments, and of whom he had reason to boast and glory; see Amos 6:8;
surely I will never forget any of their works; their wicked works, especially those now mentioned; God forgets when he forgives them, or suffers them to go unpunished; but though he had done so long, he would do so no more; on which they might depend, since he had not only said it, but swore to it.
John Wesley
8:7 Hath sworn - By himself. Forget - Suffer to pass unpunished.
Robert Jamieson, A. R. Fausset and David Brown
8:7 Lord hath sworn by the excellency of Jacob--that is by Himself, in whom Jacob's seed glory [MAURER]. Rather, by the spiritual privileges of Israel, the adoption as His peculiar people [CALVIN], the temple, and its Shekinah symbol of His presence. Compare Amos 6:8, where it means Jehovah's temple (compare Amos 4:2).
never forget--not pass by without punishing (Amos 8:2; Hos 8:13; Hos 9:9).
8:88:8: Եւ ՚ի վերայ այդորիկ խռովեսցի՛ երկիր. սո՛ւգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգետ վախճան նորա, եւ իջցէ իբրեւ զգետն Եգիպտացւոց։
8 եւ որ դրանց պատճառով երկիրը պիտի խռովուի,նրա բոլոր բնակիչները սուգ պիտի անեն,նրա վախճանը պիտի գայու եգիպտացիների գետի պէս ելնի ու իջնի:
8 Չէ՞ որ այս բանին համար երկիրը պիտի դողայ, Անոր մէջ բնակողը սուգ պիտի ընէ, Բոլոր երկիրը գետի պէս վեր պիտի ելլէ Ու պիտի քշուի ու պիտի ընկղմի Եգիպտոսի գետին նման»։
Եւ ի վերայ այդորիկ [108]խռովեսցի երկիր,`` սուգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգետ [109]վախճան նորա, եւ իջցէ`` իբրեւ զգետն Եգիպտացւոց:

8:8: Եւ ՚ի վերայ այդորիկ խռովեսցի՛ երկիր. սո՛ւգ առցեն ամենայն բնակիչք նորա. եւ ելցէ իբրեւ զգետ վախճան նորա, եւ իջցէ իբրեւ զգետն Եգիպտացւոց։
8 եւ որ դրանց պատճառով երկիրը պիտի խռովուի,նրա բոլոր բնակիչները սուգ պիտի անեն,նրա վախճանը պիտի գայու եգիպտացիների գետի պէս ելնի ու իջնի:
8 Չէ՞ որ այս բանին համար երկիրը պիտի դողայ, Անոր մէջ բնակողը սուգ պիտի ընէ, Բոլոր երկիրը գետի պէս վեր պիտի ելլէ Ու պիտի քշուի ու պիտի ընկղմի Եգիպտոսի գետին նման»։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 Не поколеблется ли от этого земля, и не восплачет ли каждый, живущий на ней? Взволнуется вся она, как река, и будет подниматься и опускаться, как река Египетская.
8:8 καὶ και and; even ἐπὶ επι in; on τούτοις ουτος this; he οὐ ου not ταραχθήσεται ταρασσω stir up; trouble ἡ ο the γῆ γη earth; land καὶ και and; even πενθήσει πενθεω sad πᾶς πας all; every ὁ ο the κατοικῶν κατοικεω settle ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἀναβήσεται αναβαινω step up; ascend ὡς ως.1 as; how ποταμὸς ποταμος river συντέλεια συντελεια consummation καὶ και and; even καταβήσεται καταβαινω step down; descend ὡς ως.1 as; how ποταμὸς ποταμος river Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:8 הַ֤ hˈa הֲ [interrogative] עַל ʕˌal עַל upon זֹאת֙ zōṯ זֹאת this לֹֽא־ lˈō- לֹא not תִרְגַּ֣ז ṯirgˈaz רגז quake הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אָבַ֖ל ʔāvˌal אבל mourn כָּל־ kol- כֹּל whole יֹושֵׁ֣ב yôšˈēv ישׁב sit בָּ֑הּ bˈāh בְּ in וְ wᵊ וְ and עָלְתָ֤ה ʕālᵊṯˈā עלה ascend כָ ḵā כְּ as † הַ the אֹר֙ ʔˌōr יְאֹר Nile כֻּלָּ֔הּ kullˈāh כֹּל whole וְ wᵊ וְ and נִגְרְשָׁ֥ה niḡrᵊšˌā גרשׁ drive out וְו *wᵊ וְ and נִשְׁקְעָ֖הנשׁקה *nišqᵊʕˌā שׁקע collapse כִּ ki כְּ as יאֹ֥ור yʔˌôr יְאֹר Nile מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
8:8. numquid super isto non commovebitur terra et lugebit omnis habitator eius et ascendet quasi fluvius universus et eicietur et defluet quasi rivus AegyptiShall not the land tremble for this, and every one mourn that dwelleth therein: and rise up altogether as a river, and be cast out, and run down as the river of Egypt?
8. Shall not the land tremble for this, and every one mourn that dwelleth therein? yea, it shall rise up wholly like the River; and it shall be troubled and sink again, like the River of Egypt.
8:8. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as [by] the flood of Egypt.
8:8. Will not the earth shudder over this, and all its inhabitants mourn, and all rise up like a river, and be cast out, and flow away like the river of Egypt?
Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as [by] the flood of Egypt:

8:8 Не поколеблется ли от этого земля, и не восплачет ли каждый, живущий на ней? Взволнуется вся она, как река, и будет подниматься и опускаться, как река Египетская.
8:8
καὶ και and; even
ἐπὶ επι in; on
τούτοις ουτος this; he
οὐ ου not
ταραχθήσεται ταρασσω stir up; trouble
ο the
γῆ γη earth; land
καὶ και and; even
πενθήσει πενθεω sad
πᾶς πας all; every
ο the
κατοικῶν κατοικεω settle
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἀναβήσεται αναβαινω step up; ascend
ὡς ως.1 as; how
ποταμὸς ποταμος river
συντέλεια συντελεια consummation
καὶ και and; even
καταβήσεται καταβαινω step down; descend
ὡς ως.1 as; how
ποταμὸς ποταμος river
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
8:8
הַ֤ hˈa הֲ [interrogative]
עַל ʕˌal עַל upon
זֹאת֙ zōṯ זֹאת this
לֹֽא־ lˈō- לֹא not
תִרְגַּ֣ז ṯirgˈaz רגז quake
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אָבַ֖ל ʔāvˌal אבל mourn
כָּל־ kol- כֹּל whole
יֹושֵׁ֣ב yôšˈēv ישׁב sit
בָּ֑הּ bˈāh בְּ in
וְ wᵊ וְ and
עָלְתָ֤ה ʕālᵊṯˈā עלה ascend
כָ ḵā כְּ as
הַ the
אֹר֙ ʔˌōr יְאֹר Nile
כֻּלָּ֔הּ kullˈāh כֹּל whole
וְ wᵊ וְ and
נִגְרְשָׁ֥ה niḡrᵊšˌā גרשׁ drive out
וְו
*wᵊ וְ and
נִשְׁקְעָ֖הנשׁקה
*nišqᵊʕˌā שׁקע collapse
כִּ ki כְּ as
יאֹ֥ור yʔˌôr יְאֹר Nile
מִצְרָֽיִם׃ ס miṣrˈāyim . s מִצְרַיִם Egypt
8:8. numquid super isto non commovebitur terra et lugebit omnis habitator eius et ascendet quasi fluvius universus et eicietur et defluet quasi rivus Aegypti
Shall not the land tremble for this, and every one mourn that dwelleth therein: and rise up altogether as a river, and be cast out, and run down as the river of Egypt?
8:8. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as [by] the flood of Egypt.
8:8. Will not the earth shudder over this, and all its inhabitants mourn, and all rise up like a river, and be cast out, and flow away like the river of Egypt?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Дела Израиля таковы, что земля не может сносить их. - Не поколеблется ли от этого земля: пророк не только хочет представить понятным наступление землетрясения (Велльгаузен, Новак), но и прямо предсказывает его; вопрос пророка предполагает положительный ответ. Колебание земли во время предстоящего землетрясения пророк сравнивает с поднятием и опусканием воды в реке Ниле. Некоторым комментаторам (Новак) это сравнение представляется не вполне удачным, так как вода в Ниле опускается и понижается постепенно. Но возможно, что пророк имеет в виду не картину нильского разлива, а картину нильских водопадов (Гоонакер). По объяснению церковных учителей и древних комментаторов ст. 7: можно понимать и как выражение в образной форме пророчества о нашествии на израильскую землю врагов - ассириян: как река египетская покрывает всю землю, так множество неприятелей покроет землю израильскую (блаж. Феодорит); "приидут ассирияне, подобно Нилу, чрезмерно разлившемуся, изгонят и принудят израильтян выдти из земли своей" (св. Ефрем Сирин).
Adam Clarke: Commentary on the Bible - 1831
8:8: Shall not the land tremble for this - It is supposed that an earthquake is here intended, and that the rising up and subsiding as a flood refers to that heaving motion that takes place in an earthquake, and which the prophet here compares to the overflowing and subsiding of the waters of the Nile. But it may refer to commotions among the people.
Albert Barnes: Notes on the Bible - 1834
8:8: Shall not the land tremble for this? - o: "For the greater impressiveness, he ascribes to the insensate earth sense, indignation, horror, trembling. For all creation feels the will of its Creator." "It shall rise up wholly as a flood," literally, "like the river." It is the Egyptian name for "river, which Israel brought with it out of Egypt, and is used either for the Nile, or for one of the artificial "trenches," derived from it. "And it shall be cast out and drowned," literally, "shall toss to and fro" as the sea, "and sink as the river of Egypt." The prophet represents the land as heaving like the troubled sea. As the Nile rose, and its currents met and drove one against the other, covered and drowned the whole land like one vast sea, and then sank again, so the earth should rise, lift up itself, and heave and quake, shaking off the burden of man's oppressions, and sink again. It may be, he would describe the heaving, the rising and falling, of an earthquake. Perhaps, he means that as a man forgat all the moral laws of nature, so inanimate nature should be freed from its wonted laws, and shake out its inhabitants or overwhelm them by an earthquake, as in one grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: the land: It is supposed that an earthquake is here intended; the rising and falling of the ground, with a wave-like motion, and its leaving its proper place and bounds, in consequence of an earthquake, being justly and beautifully compared to the swelling, overflowing, and subsiding of the Nile. Psa 18:7, Psa 60:2, Psa 60:3, Psa 114:3-7; Isa 5:25, Isa 24:19, Isa 24:20; Jer 4:24-26; Mic 1:3-5; Nah 1:5, Nah 1:6; Hab 3:5-8; Hag 2:6, Hag 2:7
every one: Amo 8:10, Amo 9:5; Jer 12:4; Hos 4:3, Hos 10:5; Mat 24:30
rise: Amo 9:5; Isa 8:7, Isa 8:8; Jer 46:8; Dan 9:26
Geneva 1599
8:8 Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and (f) drowned, as [by] the flood of Egypt.
(f) That is, the inhabitants of the land will be drowned, as the Nile drowns many when it overflows.
John Gill
8:8 Shall not the land tremble for this,.... For this wickedness committed, in using the poor with so much inhumanity? may not an earthquake be expected? and which happened two years after Amos began to prophesy, Amos 1:1; or that the earth should gape and swallow up these men alive, guilty of such enormities? or shall not the inhabitants of the land tremble at such judgments, which the Lord hath sworn he will bring upon it?
and everyone mourn that dwelleth therein? at the hearing of them, and especially when they shall come upon them: as the calamity would be general, the mourning should be universal:
and it shall rise up wholly as a flood; that is, the calamity threatened shall rise up at once like a flood of waters, like Noah's flood, and cover the whole land, and wash off and utterly destroy man and beast:
and it shall be cast out and drowned, as by the flood of Egypt; or the river of Egypt, the Nile, which overflows at certain times, and casts up its waters and its mud, and drowns all the country; so that the whole country, during its continuance, looks like a sea: it overflows both its banks, both towards Lybia or Africa, and towards Arabia, and on each side about two days' journey, as Herodotus (d) relates; and this it does regularly every year, in the summer solstice, in the higher and middle Egypt, where it seldom rains, and its flood is necessary; but is not so large in the lower Egypt, where it more frequently rains, and the country needs it not. Strabo (e) says this flood remains more than forty days, and then it decreases by little and little, as it increased; and within sixty days the fields are seen and dried up; and the sooner that is, the sooner they plough and sow, and have the better harvests. Herodotus (f) says it continues a hundred days, and is near the same in returning; and he says, unless it rises to sixteen, or at least fifteen cubits, it will not overflow the country (g): and, according to Pliny (h), the proper increase of the waters is sixteen cubits; if only they arise to twelve, it is a famine; if to thirteen, it is hunger; if to fourteen, it brings cheerfulness; if to fifteen, security; and if to sixteen, delights. But Strabo (i) relates, that the fertility by it is different at different times; before the times of Petronius, the greatest fertility was when the Nile arose to the fourteenth cubit; and when to the eighteenth, it was a famine: but when he was governor of that country, when it only reached the twelfth cubit, there was great fruitfulness; had when it came to the eighth (the eighteenth I suppose it should be) no famine was perceived. An Arabic writer (k) gives an account of the Nilometry, or measures of the Nile, from the year of Christ 622 to 1497; and he says, that, when the depth of the channel of the Nile is fourteen cubits, a harvest may be expected that will amount to one year's provision; but, if it increases to sixteen, the corn will be sufficient for two years; less than fourteen, a scarcity; and more than eighteen makes a famine. Upon the whole, it seems that sixteen cubits have been reckoned the standard that portends plenty, for many generations, to which no addition has appeared to have been made during the space of five hundred years.
"This we learn (says Dr. Shaw) (l), not only from the sixteen children that attend the statue of the Nile, but from Pliny also; and likewise from a medal of Hadrian in the great brass where we see the figure of the Nile, with a boy upon it, pointing to the number sixteen. Yet in the fourth century, which it will be difficult to account for, fifteen cubits only are recorded by the Emperor Julian (m) as the height of the Nile's inundation; whereas, in the middle of the sixth century, in the time of Justinian, Procopius (n) informs us that the rise of the Nile exceeded eighteen cubits; in the seventh century, after Egypt was subdued by the Saracens, the amount was sixteen or seventeen cubits; and at present, when the river rises to sixteen cubits, the Egyptians make great rejoicings, and call out, "wafaa Allah", that is, "God has given them all they wanted".''
The river begins to swell in May, yet no public notice is taken of it till the twenty eighth or twenty ninth of June; by which time it is usually risen to the height of six or eight pikes (or cubits, a Turkish measure of twenty six inches); and then public criers proclaim it through the capital, and other cities, and continue in the same manner till it rises to sixteen pikes; then they cut down the dam of the great canal. If the water increases to the height of twenty three or twenty four pikes, it is judged most favourable; but, if it exceed that, it does a great deal of mischief, not only by overflowing houses, and drowning cattle, but also by engendering a great number of insects, which destroy the fruits of the earth (o). And a late learned traveller (p) tells us, that
"eighteen pikes is an indifferent Nile (for so high it is risen when they declare it but sixteen); twenty is middling; twenty two is a good Nile, beyond which it seldom rises; it is said, if it rises above twenty four pikes, it is looked on as an inundation, and is of bad consequence.''
And to such a flood the allusion is here. Thus the land of Israel should be overwhelmed and plunged into the utmost distress, and sink into utter ruin, by this judgment coming upon them; even the Assyrian army, like a flood, spreading themselves over all the land, and destroying it. So the Targum,
"a king shall come up against it with his army, large as the waters of a river, and shall cover it wholly, and expel the inhabitants of it, and shall plunge as the river of Egypt;''
see Is 8:7.
(d) Euterpe, sive l. 9. c. 19. (e) Geograph. l. 17. p. 542. (f) Ut supra. (Euterpe, sive l. 9. c. 19.) (g) Ibid. c. 13. (h) Nat. Hist. l. 5. c. 9. (i) Ut supra. (Geograph. l. 17. p. 542.) (k) Apud Calmet. Dictionary, in the word "Nile". (l) Travels, p. 384. Ed. 2. (m) Ecdicio, Ep. 50. (n) De Rebus Gothicis, l. 3. (o) Universal History, vol. 1. p. 413. (p) Pocock's Description of the East, p. 200.
John Wesley
8:8 The land - The people of it. For this - This that you have done, and this that God will do. And it - The judgment, the displeasure of God, shall rise and grow like a mighty wasting flood. It - The land. Drowned - As Egypt by the overflowing of the Nile.
Robert Jamieson, A. R. Fausset and David Brown
8:8 the land . . . rise up wholly as a flood--The land will, as it were, be wholly turned into a flooding river (a flood being the image of overwhelming calamity, Dan 9:26).
cast out and drowned, &c.--swept away and overwhelmed, as the land adjoining the Nile is by it, when flooding (Amos 9:5). The Nile rises generally twenty feet. The waters then "cast out" mire and dirt (Is 57:20).
8:98:9: Եւ եղիցի յաւուր յայնմիկ ասէ Տէր Տէր՝ մտցէ՛ արեգակն ՚ի միջօրէի, եւ խաւարեսցի յերկրի լոյս ՚ի տուէ[10542]։ [10542] Ոմանք. ՚Ի միջօրէի, եւ խաւարեսցի յերկրէ։
9 «Այդ օրը, - ասում է Տէր Աստուածը, - այնպէս պիտի լինի,որ արեգակը մայր պիտի մտնի միջօրէին,եւ երկրում լոյսը պիտի խաւարի ցերեկով,
9 «Այն օրը, կ’ըսէ Տէր Եհովան, Արեւը կէսօրուան ատենը մարը պիտի մտցնեմ Ու ցորեկուան լոյսին ատենը երկիրը պիտի խաւարեցնեմ։
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր Տէր, [110]մտցէ արեգակն ի միջօրէի, եւ խաւարեսցի յերկրի լոյս ի տուէ:

8:9: Եւ եղիցի յաւուր յայնմիկ ասէ Տէր Տէր՝ մտցէ՛ արեգակն ՚ի միջօրէի, եւ խաւարեսցի յերկրի լոյս ՚ի տուէ[10542]։
[10542] Ոմանք. ՚Ի միջօրէի, եւ խաւարեսցի յերկրէ։
9 «Այդ օրը, - ասում է Տէր Աստուածը, - այնպէս պիտի լինի,որ արեգակը մայր պիտի մտնի միջօրէին,եւ երկրում լոյսը պիտի խաւարի ցերեկով,
9 «Այն օրը, կ’ըսէ Տէր Եհովան, Արեւը կէսօրուան ատենը մարը պիտի մտցնեմ Ու ցորեկուան լոյսին ատենը երկիրը պիտի խաւարեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 И будет в тот день, говорит Господь Бог: произведу закат солнца в полдень и омрачу землю среди светлого дня.
8:9 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεός θεος God καὶ και and; even δύσεται δυνω set; sink ὁ ο the ἥλιος ηλιος sun μεσημβρίας μεσημβρια midday καὶ και and; even συσκοτάσει συσκοταζω in; on τῆς ο the γῆς γη earth; land ἐν εν in ἡμέρᾳ ημερα day τὸ ο the φῶς φως light
8:9 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הֵבֵאתִ֥י hēvēṯˌî בוא come הַ ha הַ the שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun בַּֽ bˈa בְּ in † הַ the צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon וְ wᵊ וְ and הַחֲשַׁכְתִּ֥י haḥᵃšaḵtˌî חשׁך be dark לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֹֽור׃ ʔˈôr אֹור light
8:9. et erit in die illa dicit Dominus occidet sol meridie et tenebrescere faciam terram in die luminisAnd it shall come to pass in that day, saith the Lord God, that the sun shall go down at midday, and I will make the earth dark in the day of light:
9. And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day.
8:9. And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:
8:9. And it will be in that day, says the Lord God, that the sun will decline at midday, and I will cause the earth to become dark on the day of light.
And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:

8:9 И будет в тот день, говорит Господь Бог: произведу закат солнца в полдень и омрачу землю среди светлого дня.
8:9
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεός θεος God
καὶ και and; even
δύσεται δυνω set; sink
ο the
ἥλιος ηλιος sun
μεσημβρίας μεσημβρια midday
καὶ και and; even
συσκοτάσει συσκοταζω in; on
τῆς ο the
γῆς γη earth; land
ἐν εν in
ἡμέρᾳ ημερα day
τὸ ο the
φῶς φως light
8:9
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הֵבֵאתִ֥י hēvēṯˌî בוא come
הַ ha הַ the
שֶּׁ֖מֶשׁ ššˌemeš שֶׁמֶשׁ sun
בַּֽ bˈa בְּ in
הַ the
צָּהֳרָ֑יִם ṣṣohᵒrˈāyim צָהֳרַיִם noon
וְ wᵊ וְ and
הַחֲשַׁכְתִּ֥י haḥᵃšaḵtˌî חשׁך be dark
לָ לְ to
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֹֽור׃ ʔˈôr אֹור light
8:9. et erit in die illa dicit Dominus occidet sol meridie et tenebrescere faciam terram in die luminis
And it shall come to pass in that day, saith the Lord God, that the sun shall go down at midday, and I will make the earth dark in the day of light:
8:9. And it shall come to pass in that day, saith the Lord GOD, that I will cause the sun to go down at noon, and I will darken the earth in the clear day:
8:9. And it will be in that day, says the Lord God, that the sun will decline at midday, and I will cause the earth to become dark on the day of light.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Сотрясение земли соединится с другими страшными явлениями в природе. - Произведу закат солнца в полдень: выражение нет нужды понимать (Юнгеров) в строго буквальном смысле, что солнце зайдет в полдень; пророк хочет сказать, что свет солнца в полдень будет такой, каким он бывает при закате. Неизвестно, говорит ли пророк о затмении солнца или же слова его должны быть понимаемы метафорически. Картину затмения пророк мог наблюдать 9: февраля 784: г. и 15-го июня 763: г., тогда, по вычислениям астрономов, были солнечные затмения, видимые в Палестине.
Adam Clarke: Commentary on the Bible - 1831
8:9: I will cause the sun to go down at noon - This may either refer to that darkness which often precedes and accompanies earthquakes, or to an eclipse. Abp. Usher has shown that about eleven years after Amos prophesied there were two great eclipses of the sun; one at the feast of tabernacles, and the other some time before the passover. The prophet may refer to the darkness occasioned by those eclipses; yet I rather think the whole may refer to the earthquake.
Albert Barnes: Notes on the Bible - 1834
8:9: I will cause the sun to go down - Darkness is heaviest and blackest in contrast with the brightest light; sorrow is saddest, when it comes upon fearless joy. God commonly, in His mercy, sends heralds of coming sorrow; very few burst suddenly on man. Now, in the meridian brightness of the day of Israel, the blackness of night should fall at once upon him. Not only was light to be displaced by darkness, but "then," when it was most opposite to the course of nature. Not by gradual decay, but by a sudden unlooked-for crash, was Israel to perish. Pekah was a military chief; he had reigned more than seventeen years over Israel in peace, when, together with Rezin king of Damascus, he attempted to extirpate the line of David, and to set a Syrian, one "on of Tabea" Isa 7:6, on his throne. Ahaz was weak, with no human power to resist; his "heart was moved, and the heart of his people, as the trees of the forest are moved with the wind" Isa 7:2. Tiglath-pileser came upon Pekah and carried off the tribes beyond Jordan Kg2 15:29. Pekah's sun set, and all was night with no dawn. Shortly after, Pekah himself was murdered by Hoshea Kg2 15:30, as he had himself murdered Pekahiah. After an anarchy of nine years, Hoshea established himself on the throne; the nine remaining years were spent in the last convulsive efforts of an expiring monarchy, subdual to Shalmaneser, rebellious alliance with So, king of Egypt, a three years' siege, and the lamp went out Kg2 17:1-9.
And I will darken the earth at noon-day - To the mourner "all nature seems to mourn." "Not the ground only," says Chrysostom in the troubles at Antioch , "but the very substance of the air, and the orb of the solar rays itself seems to me now in a manner to mourn and to shew a duller light. Not that the elements change their nature, but that our eyes, confused by a cloud of sorrow, cannot receive the light from it's rays purely, nor are they alike impressible. This is what the prophet of old said mourning, 'Their sun shall set to them at noon, and the day shall be darkened.' Not that the sun was hidden, or the day disappeared, but that tile mourners could see no light even in mid-day, for the darkness of their grief." No eclipse of the sun, in which the sun might seem to be shrouded in darkness at mid-day, has been calculated which should have suggested this image to the prophet's mind.
It had been thought, however, that there might be reference to an eclipse of the sun which took place a few years after this prophecy, namely, Feb. 9. 784, b. c. the year of the death of Jeroboam II. This eclipse did reach its height at Jerusalem a little before mid-day, at 11:24 a. m..
An accurate calculation, however, shows that, although total in southern latitudes, the line of totality was, at the longitude of Jerusalem or Samaria, about 11 degrees south Latitude, and so above 43 degrees south of Samaria, and that it did not reach the same latitude as Samaria until near the close of the eclipse, about 64 degrees west of Samaria in the easternmost part of Thibet . : "The central eclipse commenced in the southern Atlantic Ocean, passed nearly exactly over Helena , reached the continent of Africa in Lower Guinea, traversed the interior of Africa, and left it near Zanzibar, went through the Indian Ocean and entered India in the Gulf of Gambay, passed between Agra and Allahabad into Tibet and reached its end on the frontiers of China." The eclipse then would hardly have been noticeable at Samaria, certainly very far indeed from being an eclipse of such magnitude, as could in any degree correspond with the expression, "I will cause the sun to go down at noon."
Ussher suggests, if true, a different coincidence. "There was an eclipse of the sun of about 10 digits in the Julian year 3923 (791 b. c.,) June 24, in the Feast of Pentecost; another, of about 12 digits, 20 years afterward, 3943, 771 b. c., Nov. 8, on the Day of the Feast of Tabernacles; and a third of more than 11 digits, on the following year 3944, May 5, on the Feast of the Passover. Consider whether that prophecy of Amos does not relate to it, "I will cause the sun to go down at noon, and I will darken the earth in the clear day, and I will turn your feasts into mourning."
Which, as the Christian fathers have adapted in an allegorical sense to the darkness at the time of our Lord's Passion in the Feast of the Passover, so it may have been fulfilled, in the letter, in these three great eclipses, which darkened the day of the three festivals in which all the males were bound to appear before the Lord. So that as, among the Greeks, Thales, first, by astronomical science, predicted eclipses of the sun , so, among the Hebrews, Amos first seems to have foretold them by inspiration of the Holy Spirit." The eclipses, pointed out by Ussher, must have been the one total, the others very considerable . Beforehand, one should not have expected that an eclipsc of the sun, being itself a regular natural phaenomenon, and having no connection with the moral government of God, should have been the subject of the prophet's prediction.
Still it had a religious impressiveness then, above what it has now, on account of that wide-pRev_ailing idolatry of the sun. It exhibited the object of their false worship, shorn of its light and passive. If Ussher is right as to the magnitude of those eclipses in the latitude of Jerusalem, and as to the correspondence of the days of the solar year, June 24, Nov. 8, May 5, in those years, with the days of the lunar year upon which the respective feasts fell, it would be a remarkable correspondence. Still the years are somewhat arbitrarily chosen, the second only 771 b. c., (on which the house of Jehu came to an end through the murder of the weak and sottish Zechariah,) corresponding with any marked event in the kingdom of Israel. On the other hand, it is the more likely that the words, "I will cause the sun to go down at noon," are an image of a sudden Rev_erse, in that Micah also uses the words as an image, "the sun shall go down upon the prophets and the day shall be dark upon" (or, "over") "them" Mic 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: that I: This is supposed to refer to an eclipse; and Abp. Usher has shown that about eleven years after Amos prophesied there were two great eclipses of the sun, one at the feast of tabernacles, and the other some time before the passover. Amo 4:13, Amo 5:8; Job 5:14; Isa 13:10, Isa 29:9, Isa 29:10, Isa 59:9, Isa 59:10; Jer 15:9; Mic 3:6; Mat 24:29; Rev 6:12, Rev 8:12
and I: Exo 10:21-23; Mat 27:45; Mar 15:33; Luk 23:44
Carl Friedrich Keil and Franz Delitzsch
8:9
"And it will come to pass on that day, is the saying of the Lord Jehovah, I cause the sun to set at noon, and make it dark to the earth in clear day. Amos 8:10. And turn your feasts into mourning, and all your songs into lamentation: and bring mourning clothes upon all loins, and baldness upon every head; and make it like mourning for an only one, and the end thereof like a bitter day." The effect of the divine judgment upon the Israelites is depicted here. Just as the wicked overturn the moral order of the universe, so will the Lord, with His judgment, break through the order of nature, cause the sun to go down at noon, and envelope the earth in darkness in clear day. The words of the ninth verse are not founded upon the idea of an eclipse of the sun, though Michaelis and Hitzig not only assume that they are, but actually attempt to determine the time of its occurrence. An eclipse of the sun is not the setting of the sun (כּוא). But to any man the sun sets at noon, when he is suddenly snatched away by death, in the very midst of his life. And this also applies to a nation when it is suddenly destroyed in the midst of its earthly prosperity. But it has a still wider application. When the Lord shall come to judgment, at a time when the world, in its self-security, looketh not for Him (cf. Mt 24:37.), this earth's sun will set at noon, and the earth be covered with darkness in bright daylight. And every judgment that falls upon an ungodly people or kingdom, as the ages roll away, is a harbinger of the approach of the final judgment. Amos 8:10. When the judgment shall burst upon Israel, then will all the joyous feasts give way to mourning and lamentation (compare Amos 8:3 and Amos 5:16; Hos 2:13). On the shaving of a bald place as a sign of mourning, see Is 3:24. This mourning will be very deep, like the mourning for the death of an only son (cf. Jer 6:26 and Zech 12:10). The suffix in שׂמתּיה (I make it) does not refer to אבל (mourning), but to all that has been previously mentioned as done upon that day, to their weeping and lamenting (Hitzig). אחריתהּ, the end thereof, namely, of this mourning and lamentation, will be a bitter day (כ is caph verit.; see at Joel 1:15). This implies that the judgment will not be a passing one, but will continue.
Geneva 1599
8:9 And it shall come to pass in that day, saith the Lord GOD, that I will cause the (g) sun to go down at noon, and I will darken the earth in the clear day:
(g) In the midst of their prosperity, I will send great affliction.
John Gill
8:9 And it shall come to pass in that day, saith the Lord God,.... When this deluge and desolation of the land shall be, now spoken of:
that I will cause the sun to go down at noon: or to he so dark as if it was set; as at the time of our Lord's crucifixion, to which many of the ancient fathers refer this prophecy, though it has respect to other times and things. Jarchi interprets it of the kingdom of the house of David. It doubtless designs the kingdom of Israel, their whole policy, civil and ecclesiastic, and the destruction of it; particularly their king, princes, and nobles, that should be in great adversity, and that suddenly and unexpectedly; it being a fine sunshine morning with them, and they in great prosperity, and yet by noon their sun would be set, and they in the utmost darkness and distress;
and I will darken the earth in a clear day; the land of Israel, the people of it, the common people, who should have their share, in this calamity and affliction; and though it had been a clear day with them, and they promised themselves much and long felicity, yet on a sudden their light would be turned into darkness, and their joy into sadness and sorrow.
John Wesley
8:9 At noon - So Israel's sun did as at noon set under the dark cloud of conspiracies and civil wars by Shallum, Menahem, Pekah, and Hosea, 'till the midnight darkness drew on by Pul, Tiglath - Pilneser, and Salmaneser. Darken - Bring a thick cloud of troubles and afflictions. In the clear day - When they think all is safe, sure, and well settled.
Robert Jamieson, A. R. Fausset and David Brown
8:9 "Darkness" made to rise "at noon" is the emblem of great calamities (Jer 15:9; Ezek 32:7-10).
8:108:10: Եւ դարձուցից ՚ի սուգ զտօնս ձեր, եւ զամենայն երգս ձեր յողբս. եւ ածից ՚ի վերայ ամենայն հասակաց քո՛ւրձ. եւ ՚ի վերայ ամենայն գլխոց կնդութիւն. եւ արարից նմա իբրեւ սուգ սիրելւոյ, եւ որոց ընդ նմա՛յն իցեն իբրեւ օր ցաւոց։
10 ձեր տօնը սուգ պիտի դարձնեմ,ձեր բոլոր երգերը՝ ողբեր,ամէն տարիքի մարդկանց վրայ քուրձ պիտի գցեմեւ կնտութիւն՝ բոլոր գլուխներին,այդ օրը պիտի դարձնեմ սիրելիի սգի օր,եւ բոլոր նրանց համար, որ նրա հետ կը լինեն՝ ցաւերի օր:
10 Ձեր տուները՝ սուգի, Ձեր բոլոր երգերը ողբի պիտի դարձնեմ. Ամէն մէջքի վրայ՝ քուրձ, Ամէն գլխու վրայ կնտութիւն պիտի բերեմ։Երկրին վրայ սուգ պիտի բերեմ՝ մէկ հատիկ զաւակի համար եղած սուգին պէս, Անոր վախճանը դառնութեան օրուան պէս պիտի ըլլայ»։
Եւ դարձուցից ի սուգ զտօնս ձեր, եւ զամենայն երգս ձեր յողբս, եւ ածից ի վերայ ամենայն հասակաց քուրձ, եւ ի վերայ ամենայն գլխոց կնդութիւն. եւ արարից նմա իբրեւ սուգ [111]սիրելւոյ, եւ որոց ընդ նմայն իցեն` իբրեւ օր ցաւոց:

8:10: Եւ դարձուցից ՚ի սուգ զտօնս ձեր, եւ զամենայն երգս ձեր յողբս. եւ ածից ՚ի վերայ ամենայն հասակաց քո՛ւրձ. եւ ՚ի վերայ ամենայն գլխոց կնդութիւն. եւ արարից նմա իբրեւ սուգ սիրելւոյ, եւ որոց ընդ նմա՛յն իցեն իբրեւ օր ցաւոց։
10 ձեր տօնը սուգ պիտի դարձնեմ,ձեր բոլոր երգերը՝ ողբեր,ամէն տարիքի մարդկանց վրայ քուրձ պիտի գցեմեւ կնտութիւն՝ բոլոր գլուխներին,այդ օրը պիտի դարձնեմ սիրելիի սգի օր,եւ բոլոր նրանց համար, որ նրա հետ կը լինեն՝ ցաւերի օր:
10 Ձեր տուները՝ սուգի, Ձեր բոլոր երգերը ողբի պիտի դարձնեմ. Ամէն մէջքի վրայ՝ քուրձ, Ամէն գլխու վրայ կնտութիւն պիտի բերեմ։Երկրին վրայ սուգ պիտի բերեմ՝ մէկ հատիկ զաւակի համար եղած սուգին պէս, Անոր վախճանը դառնութեան օրուան պէս պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 И обращу праздники ваши в сетование и все песни ваши в плач, и возложу на все чресла вретище и плешь на всякую голову; и произведу {в стране} плач, как о единственном сыне, и конец ее будет как горький день.
8:10 καὶ και and; even μεταστρέψω μεταστρεφω reverse τὰς ο the ἑορτὰς εορτη festival; feast ὑμῶν υμων your εἰς εις into; for πένθος πενθος sadness καὶ και and; even πάσας πας all; every τὰς ο the ᾠδὰς ωδη song ὑμῶν υμων your εἰς εις into; for θρῆνον θρηνος lament καὶ και and; even ἀναβιβῶ αναβιβαζω pull up; mount ἐπὶ επι in; on πᾶσαν πας all; every ὀσφὺν οσφυς loins; waist σάκκον σακκος sackcloth; sack καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every κεφαλὴν κεφαλη head; top φαλάκρωμα φαλακρωμα and; even θήσομαι τιθημι put; make αὐτὸν αυτος he; him ὡς ως.1 as; how πένθος πενθος sadness ἀγαπητοῦ αγαπητος loved; beloved καὶ και and; even τοὺς ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ὡς ως.1 as; how ἡμέραν ημερα day ὀδύνης οδυνη pain
8:10 וְ wᵊ וְ and הָפַכְתִּ֨י hāfaḵtˌî הפך turn חַגֵּיכֶ֜ם ḥaggêḵˈem חַג festival לְ lᵊ לְ to אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites וְ wᵊ וְ and כָל־ ḵol- כֹּל whole שִֽׁירֵיכֶם֙ šˈîrêḵem שִׁיר song לְ lᵊ לְ to קִינָ֔ה qînˈā קִינָה elegy וְ wᵊ וְ and הַעֲלֵיתִ֤י haʕᵃlêṯˈî עלה ascend עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole מָתְנַ֨יִם֙ moṯnˈayim מָתְנַיִם hips שָׂ֔ק śˈāq שַׂק sack וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole רֹ֖אשׁ rˌōš רֹאשׁ head קָרְחָ֑ה qorḥˈā קָרְחָה baldness וְ wᵊ וְ and שַׂמְתִּ֨יהָ֙ śamtˈîhā שׂים put כְּ kᵊ כְּ as אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites יָחִ֔יד yāḥˈîḏ יָחִיד only one וְ wᵊ וְ and אַחֲרִיתָ֖הּ ʔaḥᵃrîṯˌāh אַחֲרִית end כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day מָֽר׃ mˈār מַר bitter
8:10. et convertam festivitates vestras in luctum et omnia cantica vestra in planctum et inducam super omne dorsum vestrum saccum et super omne caput calvitium et ponam eam quasi luctum unigeniti et novissima eius quasi diem amarumAnd I will turn your feasts into mourning, and all your songs into lamentation: and I will bring up sackcloth upon every back of yours, and baldness upon every head: and I will make it as the mourning of an only son, and the latter end thereof as a bitter day.
10. And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning for an only son, and the end thereof as a bitter day.
8:10. And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day.
8:10. And I will turn your feasts into mourning, and all your hymns into lamentation. And I will put sackcloth over every one of your backs, and baldness on every head. And I will begin it like the mourning for an only-begotten son, and complete it like a bitter day.
And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day:

8:10 И обращу праздники ваши в сетование и все песни ваши в плач, и возложу на все чресла вретище и плешь на всякую голову; и произведу {в стране} плач, как о единственном сыне, и конец ее будет как горький день.
8:10
καὶ και and; even
μεταστρέψω μεταστρεφω reverse
τὰς ο the
ἑορτὰς εορτη festival; feast
ὑμῶν υμων your
εἰς εις into; for
πένθος πενθος sadness
καὶ και and; even
πάσας πας all; every
τὰς ο the
ᾠδὰς ωδη song
ὑμῶν υμων your
εἰς εις into; for
θρῆνον θρηνος lament
καὶ και and; even
ἀναβιβῶ αναβιβαζω pull up; mount
ἐπὶ επι in; on
πᾶσαν πας all; every
ὀσφὺν οσφυς loins; waist
σάκκον σακκος sackcloth; sack
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
κεφαλὴν κεφαλη head; top
φαλάκρωμα φαλακρωμα and; even
θήσομαι τιθημι put; make
αὐτὸν αυτος he; him
ὡς ως.1 as; how
πένθος πενθος sadness
ἀγαπητοῦ αγαπητος loved; beloved
καὶ και and; even
τοὺς ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
ἡμέραν ημερα day
ὀδύνης οδυνη pain
8:10
וְ wᵊ וְ and
הָפַכְתִּ֨י hāfaḵtˌî הפך turn
חַגֵּיכֶ֜ם ḥaggêḵˈem חַג festival
לְ lᵊ לְ to
אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
שִֽׁירֵיכֶם֙ šˈîrêḵem שִׁיר song
לְ lᵊ לְ to
קִינָ֔ה qînˈā קִינָה elegy
וְ wᵊ וְ and
הַעֲלֵיתִ֤י haʕᵃlêṯˈî עלה ascend
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
מָתְנַ֨יִם֙ moṯnˈayim מָתְנַיִם hips
שָׂ֔ק śˈāq שַׂק sack
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
רֹ֖אשׁ rˌōš רֹאשׁ head
קָרְחָ֑ה qorḥˈā קָרְחָה baldness
וְ wᵊ וְ and
שַׂמְתִּ֨יהָ֙ śamtˈîhā שׂים put
כְּ kᵊ כְּ as
אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites
יָחִ֔יד yāḥˈîḏ יָחִיד only one
וְ wᵊ וְ and
אַחֲרִיתָ֖הּ ʔaḥᵃrîṯˌāh אַחֲרִית end
כְּ kᵊ כְּ as
יֹ֥ום yˌôm יֹום day
מָֽר׃ mˈār מַר bitter
8:10. et convertam festivitates vestras in luctum et omnia cantica vestra in planctum et inducam super omne dorsum vestrum saccum et super omne caput calvitium et ponam eam quasi luctum unigeniti et novissima eius quasi diem amarum
And I will turn your feasts into mourning, and all your songs into lamentation: and I will bring up sackcloth upon every back of yours, and baldness upon every head: and I will make it as the mourning of an only son, and the latter end thereof as a bitter day.
8:10. And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only [son], and the end thereof as a bitter day.
8:10. And I will turn your feasts into mourning, and all your hymns into lamentation. And I will put sackcloth over every one of your backs, and baldness on every head. And I will begin it like the mourning for an only-begotten son, and complete it like a bitter day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В день бедствия всякая радость исчезнет и все как бы облекутся в траур. - И плешь на всякую голову: указание на обычай брить голову в знак траура (ср. Ис III:24; XV:2; XXII:12; Иер XLVII:5; Мих 1:16). В конце стиха предстоящий стране плач сравнивается с плачем об умершем единственном сыне. В слав. конец стиха читается: "и положу его яко жалость любимаго, и сущыя с ним яко день болезни"; слова "сущыя с ним" соответствуют евр. aharithah, конец её.
Adam Clarke: Commentary on the Bible - 1831
8:10: I will turn your feasts into mourning - See on Amo 8:3 (note).
A bitter day - A time of grievous calamity.
Albert Barnes: Notes on the Bible - 1834
8:10: I will turn your feasts into mourning - He recurs to the sentence which he had pronounced Amo 8:3, before he described the avarice and oppression which brought it down. Hosea too had foretold, "I will cause all her mirth to cease, her feast-days, etc" Hos 2:11. So Jeremiah describes, "the joy of our heart is ceased; our dance is turned into mourning" Lam 5:15. The Book of Tobit bears witness how these sayings of Amos lived in the hearts of the captive Israelites. The word of God seems oftentimes to fail, yet it finds those who are His. "I remembered," he said, "that prophecy of Amos, your feasts shall be turned into mourning" (Tobit 2:6).
The correspondence of these words with the miracle at our Blessed Lord's Passion, in that "the earth was darkened in the clear day, at noon-day," was noticed by the earliest fathers , and that the more, since it took place at the Feast of the Passover, and, in punishment for that sin, their "feasts were turned into mourning," in the desolation of their country and the cessation of their worship.
I will bring up sackcloth - (that is, the rough coarse haircloth, which, being fastened with the girdle tight over the loins (see above Joe 1:8, Joe 1:13, pp. 107, 109), was wearing to the frame) "and baldness upon every head." The mourning of the Jews was no half-mourning, no painless change of one color of becoming dress for another. For the time, they were dead to the world or to enjoyment. As the clothing was coarse, uncomely, distressing, so they laid aside every ornament, the ornament of their hair also (as English widows used, on the same principle, to cover it). They shore it off; each sex, what was the pride of their sex; the men, their beards; the women, their long hair. The strong words, "baldness, is balded Jer 16:6, shear Mic 1:16; Jer 7:29, hew off, enlarge thy baldness" , are used to show the completeness of this expression of sorrow. None exempted themselves in the universal sorrow; "on every head" came up "baldness."
And I will make it - (probably, the whole state and condition of things, everything, as we use our "it") as the mourning of an only son As, when God delivered Israel from Egypt, "there was not," among the Egyptians: "a house where there was not one dead Exo 12:30, and one universal cry arose from end to end of the land, so now too in apostate Israel. The whole mourning should be the one most grievous mourning of parents, over the one child in whom they themselves seemed anew to live.
And the end thereof as a bitter day - Most griefs have a rest or pause, or wear themselves out. "The end" of this should be like the beginning, nay, one concentrated grief, a whole day of bitter grief summed up in its close. It was to be no passing trouble, but one which should end in bitterness, an unending sorrow and destruction; image of the undying death in hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: I will turn: Amo 8:3, Amo 5:23, Amo 6:4-7; Deu 16:14; Sa1 25:36-38; Sa2 13:28-31; Job 20:23; Isa 21:3, Isa 21:4, Isa 22:12-14; Dan 5:4-6; Hos 2:11; Nah 1:10
sackcloth: Isa 15:2, Isa 15:3; Jer 48:37; Eze 7:18, Eze 27:30, Eze 27:31
as the: Jer 6:26; Zac 12:10; Luk 7:12, Luk 7:13
a bitter: Job 3:5 *marg.
John Gill
8:10 And I will turn your feasts into mourning, and all your songs into lamentation,.... Either their religious feasts, the feasts of pentecost, tabernacles, and passover; at which three feasts there were eclipses of the sun, a few years after this prophecy of Amos, as Bishop Usher (q) observes: the first was an eclipse of the sun about ten digits, in the year 3213 A.M. or 791 B.C., June twenty fourth, at the feast of pentecost; the next was almost twelve digits, about eleven years after, on November eighth, 780 B.C., at the feast of the tabernacles; and the third was more than eleven digits in the following year, 779 B.C., on May fifth, at the feast of the passover; which the prophecy may literally refer to, and which might occasion great sorrow and concern, and especially at what they might be thought to forebode: but particularly this was fulfilled when these feasts could not be observed any longer, nor the songs used at them sung any more; or else their feasts, and songs at them, in their own houses, in which they indulged themselves in mirth and jollity; but now, instead thereof, there would be mourning and lamentation the loss of their friends, and being carried captive into a strange land;
and I will bring up sackcloth upon all loins; of high and low, rich and poor; even those that used to be covered with silk and rich embroideries: sackcloth was a coarse cloth put on in times of mourning for the dead, or on account of public calamities:
and baldness upon every head: the hair being either shaved off or pulled off; both which were sometimes done, as a token of mourning:
and I will make it as the mourning of an only son; as when parents mourn for an only son, which is generally carried to the greatest height, and continued longest, as well as is most sincere and passionate; the case being exceeding cutting and afflictive, as this is hereby represented to be:
and the end thereof as a bitter day; a day of bitter calamity, and of bitter wailing and mourning, in the bitterness of their spirits; though the beginning of the day was bright and clear, a fine sunshine, yet the end of it dark and bitter, distressing and sorrowful, it being the end of the people of Israel, as in Amos 8:2.
(q) Annales Vet. Test. ad A. M. 3213.
John Wesley
8:10 Upon all loins - All sorts of persons shall put on mourning. Baldness - Shaving the head and beard was a sign of the greatest sadness. A bitter day - A bitter day, which you shall wish you had never seen, shall succeed your dark night.
Robert Jamieson, A. R. Fausset and David Brown
8:10 baldness--a sign of mourning (Is 15:2; Jer 48:37; Ezek 7:18).
I will make it as . . . mourning of an only son--"it," that is, "the earth" (Amos 8:9). I will reduce the land to such a state that there shall be the same occasion for mourning as when parents mourn for an only son (Jer 6:26; Zech 12:10).
8:118:11: Ահա աւուրք գա՛ն ասէ Տէր Տէր. եւ առաքեցից սո՛վ յերկիր. ո՛չ սով հացի, եւ ո՛չ ծարաւ ջրոյ. այլ սով լսելո՛յ զբանն Տեառն։
11 Ահա օրեր պիտի գան, - ասում է Տէր Աստուածը, -եւ ես սով պիտի ուղարկեմ այդ երկիրը,ոչ թէ հացի սով կամ ջրի ծարաւ,այլ Տիրոջ խօսքը լսելու սով:
11 «Ահա օրեր կու գան, կ’ըսէ Տէր Եհովան, Երբ երկրի վրայ սով մը պիտի ղրկեմ, Ո՛չ թէ հացի սով եւ ո՛չ թէ ջուրի ծարաւ, Այլ Տէրոջը խօսքերը լսելու սովը։
Ահա աւուրք գան, ասէ Տէր Տէր, եւ առաքեցից սով յերկիր. ոչ սով հացի եւ ոչ ծարաւ ջրոյ, այլ սով լսելոյ զբանն Տեառն:

8:11: Ահա աւուրք գա՛ն ասէ Տէր Տէր. եւ առաքեցից սո՛վ յերկիր. ո՛չ սով հացի, եւ ո՛չ ծարաւ ջրոյ. այլ սով լսելո՛յ զբանն Տեառն։
11 Ահա օրեր պիտի գան, - ասում է Տէր Աստուածը, -եւ ես սով պիտի ուղարկեմ այդ երկիրը,ոչ թէ հացի սով կամ ջրի ծարաւ,այլ Տիրոջ խօսքը լսելու սով:
11 «Ահա օրեր կու գան, կ’ըսէ Տէր Եհովան, Երբ երկրի վրայ սով մը պիտի ղրկեմ, Ո՛չ թէ հացի սով եւ ո՛չ թէ ջուրի ծարաւ, Այլ Տէրոջը խօսքերը լսելու սովը։
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 Вот наступают дни, говорит Господь Бог, когда Я пошлю на землю голод, не голод хлеба, не жажду воды, но жажду слышания слов Господних.
8:11 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 ἐξαποστελῶ εξαποστελλω send forth λιμὸν λιμος famine; hunger ἐπὶ επι in; on τὴν ο the γῆν γη earth; land οὐ ου not λιμὸν λιμος famine; hunger ἄρτου αρτος bread; loaves οὐδὲ ουδε not even; neither δίψαν διψα water ἀλλὰ αλλα but λιμὸν λιμος famine; hunger τοῦ ο the ἀκοῦσαι ακουω hear λόγον λογος word; log κυρίου κυριος lord; master
8:11 הִנֵּ֣ה׀ hinnˈē הִנֵּה behold יָמִ֣ים yāmˈîm יֹום day בָּאִ֗ים bāʔˈîm בוא come נְאֻם֙ nᵊʔˌum נְאֻם speech אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH וְ wᵊ וְ and הִשְׁלַחְתִּ֥י hišlaḥtˌî שׁלח send רָעָ֖ב rāʕˌāv רָעָב hunger בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹֽא־ lˈō- לֹא not רָעָ֤ב rāʕˈāv רָעָב hunger לַ la לְ to † הַ the לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not צָמָ֣א ṣāmˈā צָמָא thirst לַ la לְ to † הַ the מַּ֔יִם mmˈayim מַיִם water כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if לִ li לְ to שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear אֵ֖ת ʔˌēṯ אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:11. ecce dies veniunt dicit Dominus et mittam famem in terram non famem panis neque sitim aquae sed audiendi verbum DominiBehold the days come, saith the Lord, and I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord.
11. Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.
8:11. Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:
8:11. Behold, the days pass, says the Lord, and I will send a famine on the earth: not a famine of bread, nor of thirst for water, but for hearing the word of the Lord.
Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:

8:11 Вот наступают дни, говорит Господь Бог, когда Я пошлю на землю голод, не голод хлеба, не жажду воды, но жажду слышания слов Господних.
8:11
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
ἐξαποστελῶ εξαποστελλω send forth
λιμὸν λιμος famine; hunger
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
οὐ ου not
λιμὸν λιμος famine; hunger
ἄρτου αρτος bread; loaves
οὐδὲ ουδε not even; neither
δίψαν διψα water
ἀλλὰ αλλα but
λιμὸν λιμος famine; hunger
τοῦ ο the
ἀκοῦσαι ακουω hear
λόγον λογος word; log
κυρίου κυριος lord; master
8:11
הִנֵּ֣ה׀ hinnˈē הִנֵּה behold
יָמִ֣ים yāmˈîm יֹום day
בָּאִ֗ים bāʔˈîm בוא come
נְאֻם֙ nᵊʔˌum נְאֻם speech
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
וְ wᵊ וְ and
הִשְׁלַחְתִּ֥י hišlaḥtˌî שׁלח send
רָעָ֖ב rāʕˌāv רָעָב hunger
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לֹֽא־ lˈō- לֹא not
רָעָ֤ב rāʕˈāv רָעָב hunger
לַ la לְ to
הַ the
לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
צָמָ֣א ṣāmˈā צָמָא thirst
לַ la לְ to
הַ the
מַּ֔יִם mmˈayim מַיִם water
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
לִ li לְ to
שְׁמֹ֔עַ šᵊmˈōₐʕ שׁמע hear
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
8:11. ecce dies veniunt dicit Dominus et mittam famem in terram non famem panis neque sitim aquae sed audiendi verbum Domini
Behold the days come, saith the Lord, and I will send forth a famine into the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord.
8:11. Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD:
8:11. Behold, the days pass, says the Lord, and I will send a famine on the earth: not a famine of bread, nor of thirst for water, but for hearing the word of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Особенною тяжестью предстоящего Израилю суда, по изображению пророка, явится лишение слов Господних или божественных откровений. Обладание божественным откровением составляло преимущество Израиля пред языческими народами (Втор ХVIII:13-22) и было доказательством его избрания Богом. Лишение божественного слова означает, поэтому, предстоящее народу отвержение Богом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: 12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find it. 13 In that day shall the fair virgins and young men faint for thirst. 14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again.
In these verses is threatened,
I. A general judgment of spiritual famine coming upon the whole land, a famine of the word of God, the failing of oracles and the scarcity of good preaching. This is spoken of as a thing at some distance: The days come, they will come hereafter, when another kind of darkness shall come upon that land of light. When Amos prophesied, and for a considerable time after, they had great plenty of prophets, abundant opportunities of hearing the word of God, in season and out of season; they had precept upon precept and line upon line; prophecy was their daily bread; and it is probable that they surfeited upon it, as Israel on the manna, and therefore God threatens that hereafter he will deprive them of this privilege. Probably in the land of Israel there were not so many prophets, about the time that their destruction came upon them, as there were in the land of Judah; and when the ten tribes went into captivity they saw not their signs, there were no more any prophets, none to show them how long, Ps. lxxiv. 9. The Jewish church, after Malachi, had no prophets for many ages; and some think this threatening looks further yet, to the blindness which has in part happened to Israel in the days of the Messiah, and the veil that is on the heart of the unbelieving Jews. They reject the gospel, and the ministers of it that God sends to them, and covet to have prophets of their own, as their fathers had, but they shall have none, the kingdom of God being taken from them and given to another people. Observe here,
1. What the judgment itself is that is threatened. It is a famine, a scarcity, not of bread and water (which are the necessary support of the body, and the want of which is very grievous), but a much sorer judgment than that, even a famine of hearing the words of the Lord. There shall be no congregations for ministers to preach to, nor any ministers to preach, nor any instructions and abilities given to those that do set up for preachers, to fit them for their work. The word of the Lord shall be precious and scarce; there shall be no vision, 1 Sam. iii. 1. They shall have the written word, Bibles to read, but no ministers to explain and apply it to them, the water in the well, but nothing to draw with. It is a gracious promise (Isa. xxx. 20) that though they have a scarcity of bread they shall have plenty of the means of grace. God will give them the bread of adversity and the water of affliction, but their eyes shall see their teachers; and it was a common saying among the Puritans that brown bread and the gospel are good fare. But it is here a threatening that on the contrary they should have plenty enough of bread and water, and yet their teachers should be removed. Now, (1.) This was the departure of a great part of their glory from their land. This made their nation great and high, that to them were committed the oracles of God; but, when these were taken from them, their beauty was stained and their honour laid in the dust. (2.) This was a token of God's highest displeasure against them. Surely he was angry indeed with them when he would no more speak to them as he had done, and had abandoned them to ruin when he would no more afford them the means of bringing them to repentance. (3.) This made all the other calamities that were upon them truly melancholy, that they had no prophets to instruct and comfort them from the word of God, nor to give them any hopeful prospect. We should say at any time, and shall say in a time of trouble, that a famine of the word of God is the sorest famine, the heaviest judgment.
2. What will be the effect of this (v. 12): They shall wander from sea to sea, from the sea of Tiberias to the Great Sea, from one border of the country to another, to see if God will send them prophets, either by sea or land, from other countries; since they have none among themselves, they shall go from the north to the east; when they are disappointed in one place they shall try another, and shall run to and fro, as men at a loss, and in a hot pursuit to seek the word of the Lord, to enquire if there be any prophets, any prophecy, any message from God, but they shall not find it. (1.) Though to many this is no affliction at all, yet some will be very sensible of it as a great grievance, and will gladly travel far to hear a good sermon; but they shall sensibly feel the loss of those mercies which others have foolishly sinned away. (2.) Even those that slighted prophets when they had them shall wish for them as Saul did for Samuel, when they are deprived of them. Many never know the worth of mercies till they feel the want of them. Or it may be meant thus, Though they should thus wander from sea to sea, in quest of the word of God, yet shall they not find it. Note, The means of grace are moveable things; and the candlestick, when we think it stands most firmly, may be removed out of its place (Rev. ii. 5); and those that now slight the days of the son of man may wish in vain to see them. And in the day of this famine the fair virgins and the young men shall faint for thirst (v. 13); those who, one would think, could well enough have borne the toil, shall sink under it. The Jewish churches, and the masters of their synagogues, some take to be meant by the virgins and the young men; these shall lose the word of the Lord, and the benefit of divine revelation, and shall faint away for want of it, shall lose all their strength and beauty. Those that trust in their own merit and righteousness, and think they have no need of Christ, others take to be meant by the fair virgins and the choice young men; they shall faint for thirst, when those that hunger and thirst after the righteousness of Christ shall be abundantly satisfied and filled.
II. The particular destruction of those that were ringleaders in idolatry, v. 14. Observe, 1. The sin they are charged with: They swear by the sin of Samaria, that is, by the god of Samaria, the idol that was worshipped at Bethel, not far off from Samaria. Thus did they glory in their shame, and swear by them as their god which was their iniquity, thinking that could help them which would certainly ruin them, and giving the highest honour to that which they should have looked upon with the utmost abhorrence and detestation. They say, Thy god, O Dan! liveth; that was the other golden calf, a dumb deal idol, and yet caressed and complimented as if it had been the living and true God. They say, The manner, or way, of Beer-sheba liveth; they swore by the religion of Beer-sheba, the way and manner of worship used there, which they looked upon as sacred, and therefore swore by and appealed to as a judge of controversy. Thus the papists swear by the mass, as the manner of Beer-sheba. 2. The destruction they are threatened with. Those who thus give that honour to idols which is due to God alone will find that the God they affront is thereby made their enemy, so that they shall fall, and the gods they serve cannot stand their friends, so that they shall never rise again. They will find that God is jealous and will resent the indignity done him, and that he will be victorious and it is to no purpose to contend with him.
Adam Clarke: Commentary on the Bible - 1831
8:11: A famine in the land - The most grievous of all famines, a famine of the words of Jehovah; a time in which no prophet should appear, no spiritual counsellor, no faithful reprover, none any longer who would point out the way of salvation, or would assure them of the mercy of God on their repentance and return to him. This is the severest of God's judgments on this side the worm that never dieth, and the fire that is never quenched.
Albert Barnes: Notes on the Bible - 1834
8:11: Not a famine for bread - He does not deny that there should be bodily famine too; but this, grievous as it is, would be less grievous than the famine of which he speaks, "the famine of the word of the Lord." In distress we all go to God. Rib.: "They who now cast out and despise the prophets, when they shall see themselves besieged by the enemy, shall be tormented with a great hunger of hearing the word of the Lord from the mouths of the prophets, and shall find no one to lighten their distresses. This was most sad to the people of God; 'we see not our tokens; there is not one prophet more; there is not one with us who understandeth, how long!' Psa 74:9." Even the profane, when they see no help, will have recourse to God. Saul, in his extremity, "inquired of the Lord and He answered him not, neither by dreams, nor by Urim, nor by prophets" Sa1 28:6. Jeroboam sent his wife to inquire of the prophet Ahijah about his son's health Kg1 14:2-3. They sought for temporal relief only, and therefore found it not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: but: Sa1 3:1, Sa1 28:6, Sa1 28:15; Psa 74:9; Isa 5:6, Isa 30:20, Isa 30:21; Eze 7:26; Mic 3:6; Mat 9:36
Carl Friedrich Keil and Franz Delitzsch
8:11
And at that time the light and comfort of the word of God will also fail them. Amos 8:11. "Behold, days come, is the saying of the Lord Jehovah, that I send a hungering into the land, not a hungering for bread nor a thirst for water, but to hear the words of Jehovah. Amos 8:12. And they will reel from sea to sea; and from the north, and even to the east, they sweep round to seek the word of Jehovah, and will not find it." The bitterness of the time of punishment is increased by the fact that the Lord will then withdrawn His word from them, i.e., the light of His revelation. They who will not now hear His word, as proclaimed by the prophets, will then cherish the greatest longing for it. Such hunger and thirst will be awakened by the distress and affliction that will come upon them. The intensity of this desire is depicted in Amos 8:12. They reel (נוּע as in Amos 4:8) from the sea to the sea; that is to say, not "from the Dead Sea in the east to the Mediterranean in the west," for Joel 2:20 and Zech 14:8 are not cases in point, as the two seas are defined there by distinct epithets; but as in Ps 72:8 and Zech 9:10, according to which the meaning is, from the sea to where the sea occurs again, at the other end of the world, "the sea being taken as the boundary of the earth" (Hupfeld). The other clause, "from the north even to the east," contains an abridged expression for "from north to south and from west to east," i.e., to every quarter of the globe.
John Gill
8:11 Behold, the days come, saith the Lord God,.... Which Kimchi interprets of all the days of the second house or temple after Malachi, when prophecy ceased; but it rather has respect to the time of Shalmaneser's carrying captive the ten tribes, when they had no more prophets nor prophecy among them, or any to tell how long their captivity should last, or when it would be better times with them, Ps 74:9;
that I will send a famine in the land; which, in a literal sense, is one of God's arrows he has in his quiver, and sends out when he pleases; or one of his sore judgments, which he sometimes orders to come upon a people for their sins: but here is meant,
not a famine of bread; or through want of that, which is very dreadful; as was the famine of Samaria, when an ass's head was sold for fourscore pieces of silver, and a certain measure of dove's dung for five pieces of silver, 4Kings 6:25; and as were the famines of Jerusalem, when taken both by the Chaldeans and Romans, when delicate women boiled and ate their own children, Lam 4:8;
nor a thirst for water; which is more distressing and tormenting than hunger; and to be slain with thirst is to be destroyed in the most afflictive manner, Hos 2:3. Lysimachus is said to part with his kingdom for a draught of water; and the torments of hell are set forth by a violent thirst for it, Lk 16:24; but something worse than either of these is here threatened:
but of hearing the words of the Lord; the word of prophecy, and the preaching of the word, or explaining the Scriptures. Of this blessing the ten tribes were deprived at their captivity, and have been ever since; and the Jews, upon their rejection of Christ, have had the kingdom of God, the Gospel of the kingdom, the word and ordinances of God, taken from them, and remain so to this day; the seven churches of Asia have had their candlestick removed out of its place, and this famine continues in those parts to this time; and, by the symptoms upon us, we may justly fear it, will be our case before long. "The words of the Lord" are the Scriptures, which cone from him, and are concerning him; the doctrines of grace contained in them, the wholesome words of Christ: hearing them signifies the preaching of them, Is 53:1; by which hearing comes, and is a great blessing, and should be attended to, as being the means of conversion, regenerations, the knowledge of Christ, faith in him, and the joy of it. Now, to be deprived of hearing the Gospel is a spiritual famine, for that is food, bread, meat, milk, honey, yea, a feast; it is food that is savoury, wholesome, nourishing, satisfying, strengthening, and comforting; and when this is took away a famine ensues, as when a church state is dissolved, ministers are ordered to preach no more in such a place, or are scattered by persecution, or removed by death, and none raised up in their stead; or when error prevails, to the suppressing of truth: all which is done, or suffered to be done, for indifference to the word of God, unfruitfulness under it, and contempt of it, and, opposition to it; which is a dreadful case, when such a famine is; for the glory, riches, and light of a nation, are gone; bread for their souls is no more; and the means of conversion, knowledge, comfort, &c. cease; and people in course must die, for lack of these things; see Is 3:1.
Robert Jamieson, A. R. Fausset and David Brown
8:11 famine of . . . hearing the words of the Lord--a just retribution on those who now will not hear the Lord's prophets, nay even try to drive them away, as Amaziah did (Amos 7:12); they shall look in vain, in their distress, for divine counsel, such as the prophets now offer (Ezek 7:26; Mic 3:7). Compare as to the Jews' rejection of Messiah, and their consequent rejection by Him (Mt 21:43); and their desire for Messiah too late (Lk 17:22; Jn 7:34; Jn 8:21). So, the prodigal when he had sojourned awhile in the "far-off country, began to be in want" in the "mighty famine" which arose (Lk 15:14; compare 1Kings 3:1; 1Kings 7:2). It is remarkable that the Jews' religion is almost the only one that could be abolished against the will of the people themselves, on account of its being dependent on a particular place, namely, the temple. When that was destroyed, the Mosaic ritual, which could not exist without it, necessarily ceased. Providence designed it, that, as the law gave way to the Gospel, so all men should perceive it was so, in spite of the Jews' obstinate rejection of the Gospel.
8:128:12: Եւ խովեսցին ջուրք ՚ի ծովէ՛ մինչեւ ՚ի ծով, եւ ՚ի հիւսւսոյ մինչեւ յարեւելս. ընթասցին խնդրել զբանն Տեառն, եւ մի՛ գտցեն։
12 Ջրերը պիտի յուզուեն ծովից մինչեւ ծովեւ հիւսիսից մինչեւ արեւելք.նրանք պիտի գնան Տիրոջ խօսքը փնտռելու եւ չեն գտնելու:
12 Մէկ ծովէն միւս ծովը Եւ հիւսիսէն մինչեւ արեւելք պիտի թափառին, Տէրոջը խօսքը փնտռելու համար հոս հոն պիտի պտըտին, Բայց պիտի չգտնեն։
Եւ [112]խռովեսցին ջուրք`` ի ծովէ մինչեւ ի ծով, եւ ի հիւսիսոյ մինչեւ յարեւելս. ընթասցին խնդրել զբանն Տեառն, եւ մի՛ գտցեն:

8:12: Եւ խովեսցին ջուրք ՚ի ծովէ՛ մինչեւ ՚ի ծով, եւ ՚ի հիւսւսոյ մինչեւ յարեւելս. ընթասցին խնդրել զբանն Տեառն, եւ մի՛ գտցեն։
12 Ջրերը պիտի յուզուեն ծովից մինչեւ ծովեւ հիւսիսից մինչեւ արեւելք.նրանք պիտի գնան Տիրոջ խօսքը փնտռելու եւ չեն գտնելու:
12 Մէկ ծովէն միւս ծովը Եւ հիւսիսէն մինչեւ արեւելք պիտի թափառին, Տէրոջը խօսքը փնտռելու համար հոս հոն պիտի պտըտին, Բայց պիտի չգտնեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 И будут ходить от моря до моря и скитаться от севера к востоку, ища слова Господня, и не найдут его.
8:12 καὶ και and; even σαλευθήσονται σαλευω sway; rock ὕδατα υδωρ water ἕως εως till; until θαλάσσης θαλασσα sea καὶ και and; even ἀπὸ απο from; away βορρᾶ βορρας north wind ἕως εως till; until ἀνατολῶν ανατολη springing up; east περιδραμοῦνται περιτρεχω run around ζητοῦντες ζητεω seek; desire τὸν ο the λόγον λογος word; log κυρίου κυριος lord; master καὶ και and; even οὐ ου not μὴ μη not εὕρωσιν ευρισκω find
8:12 וְ wᵊ וְ and נָעוּ֙ nāʕˌû נוע quiver מִ mi מִן from יָּ֣ם yyˈom יָם sea עַד־ ʕaḏ- עַד unto יָ֔ם yˈom יָם sea וּ û וְ and מִ mi מִן from צָּפֹ֖ון ṣṣāfˌôn צָפֹון north וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto מִזְרָ֑ח mizrˈāḥ מִזְרָח sunrise יְשֹֽׁוטְט֛וּ yᵊšˈôṭᵊṭˈû שׁוט rove about לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] דְּבַר־ dᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמְצָֽאוּ׃ yimṣˈāʔû מצא find
8:12. et commovebuntur a mari usque ad mare et ab aquilone usque ad orientem circumibunt quaerentes verbum Domini et non invenientAnd they shall move from sea to sea, and from the north to the east: they shall go about seeking the word of the Lord, and shall not find it.
12. And they shall wander from sea to sea, and from the north even to the east; they shall run to and fro to seek the word of the LORD, and shall not find it.
8:12. And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find [it].
8:12. And they will move even from sea to sea, and from the North all the way to the East. They will wander around seeking the word of the Lord, and they will not find it.
And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find:

8:12 И будут ходить от моря до моря и скитаться от севера к востоку, ища слова Господня, и не найдут его.
8:12
καὶ και and; even
σαλευθήσονται σαλευω sway; rock
ὕδατα υδωρ water
ἕως εως till; until
θαλάσσης θαλασσα sea
καὶ και and; even
ἀπὸ απο from; away
βορρᾶ βορρας north wind
ἕως εως till; until
ἀνατολῶν ανατολη springing up; east
περιδραμοῦνται περιτρεχω run around
ζητοῦντες ζητεω seek; desire
τὸν ο the
λόγον λογος word; log
κυρίου κυριος lord; master
καὶ και and; even
οὐ ου not
μὴ μη not
εὕρωσιν ευρισκω find
8:12
וְ wᵊ וְ and
נָעוּ֙ nāʕˌû נוע quiver
מִ mi מִן from
יָּ֣ם yyˈom יָם sea
עַד־ ʕaḏ- עַד unto
יָ֔ם yˈom יָם sea
וּ û וְ and
מִ mi מִן from
צָּפֹ֖ון ṣṣāfˌôn צָפֹון north
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
מִזְרָ֑ח mizrˈāḥ מִזְרָח sunrise
יְשֹֽׁוטְט֛וּ yᵊšˈôṭᵊṭˈû שׁוט rove about
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִמְצָֽאוּ׃ yimṣˈāʔû מצא find
8:12. et commovebuntur a mari usque ad mare et ab aquilone usque ad orientem circumibunt quaerentes verbum Domini et non invenient
And they shall move from sea to sea, and from the north to the east: they shall go about seeking the word of the Lord, and shall not find it.
8:12. And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the LORD, and shall not find [it].
8:12. And they will move even from sea to sea, and from the North all the way to the East. They will wander around seeking the word of the Lord, and they will not find it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. И будут ходить от моря и до моря: по мнению некоторых комментаторов, пророк имеет в виду в приведенном выражении Мертвое море и Средиземное (Гитциг, Мигель) или Восточный и Атлантический океан (Кейль); но лучше понимать выражение в неопределенном смысле - по всей земле. При этом евр. nua (рус. т. будут ходить) означает собственно качаться, шагаться, ходить плавною походкой, т. е. выражает мысль о томлении по слову Божию. Вместо приведенных слов в слав. читается: "и поколеблются воды от моря до моря"; слово udata, воды возникло у LXX из mijam (от моря), которое было прочитано дважды и в первый раз читалось как maim (воды). Поясняя чтение греч. текста, блаж. Феодорит добавляет пред словом воды союз "яко"; поколеблются яко вода, т. е. "подобно волнующимся водам будут израильтяне скитаться, устремляясь туда и сюда".
Adam Clarke: Commentary on the Bible - 1831
8:12: They shall wander front sea to sea - From the Mediterranean to the Dead Sea or from west to east, and from north to south, to seek the word of the Lord; to find a prophet, or any person authorized by God to show them the end of their calamities. In this state they shall continue, because they have rejected Him who is the bread of life.
Albert Barnes: Notes on the Bible - 1834
8:12: They shall wander - Literally, "reel." The word is used of the reeling of drunkards, of the swaying to and fro of trees in the wind, of the quivering of the lips of one agitated, and then of the unsteady seeking of persons bewildered, looking for what they know not where to find. "From sea to sea," from the sea of Galilee to the Mediterranean, that is, from east to west, "and from the north even to the sunrising," round again to the east, from where their search had begun, where light should be, and was not. It may be, that Amos refers to the description of the land by Moses, adapting it to the then separate condition of Ephraim, "your south border shall be from the extremity of the Salt Sea (Dead Sea) eastward - and the goings out of it shall be at the sea, and for the western border ye shall have the great sea for a border. And this shall be your north border - and the border shall descend and shall reach to the side of the sea of Chinnereth eastward" Num 34:3-12. Amos does not mention "the south," because "there" alone, where they might have found, where the true worship of God was, they did not seek. Had they sought God in Judah, instead of seeking to aggrandize themselves by its subdual, Tiglath-pileser would probably never have come against them. One expedition only in the seventeen years of his reign was directed westward , and that was at the petition of Ahaz.
The principle of God's dealings, that, in certain conditions of a sinful people, He will withdraw His word, is instanced in Israel, not limited to it. God says to Ezekiel, "I will make thy tongue cleave to the roof of thy mouth, and thou shalt be dumb; and shalt not be to them a reprover, for it is a rebellious house" Eze 3:26; and Ezekiel says, "Destruction shall come upon destruction, and rumor shall be upon rumor, and they shall seek a vision from the prophet, and the law shall perish from the priest and counsel from the ancients" Eze 7:26. : "God turns away from them, and checks the grace of prophecy. For since they neglected His law, He on His side, stays the prophetic gift. "And the word was precious in those days, there was no open vision," that is, God did not speak to them through the prophets; He breathed not upon them the Spirit through which they spake. He did not appear to them, but is silent and hidden. There was silence, enmity between God and man."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: shall run: Pro 14:6; Dan 12:4; Mat 11:25-27, Mat 12:30, Mat 24:23-26; Rom 9:31-33; Rom 11:7-10; Ti2 3:6, Ti2 3:7
Geneva 1599
8:12 And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the (h) word of the LORD, and shall not find [it].
(h) By which he shows that they will not only perish in body, but also in soul for lack of God's word, which is the food of it.
John Gill
8:12 And they shall wander from sea to sea,.... From the sea of Tiberias, or Galilee; or from the Dead sea, the lake Asphaltites; or from the Red sea, which was to the south of the land of Israel, to the great sea, which is to the west, as Aben Ezra: so the Targum,
"from the sea to the west;''
that is, to the Mediterranean sea:
and from the north even to the east; proceeding from the south to the west, they shall turn from thence to the north, and so to the east, which describes the borders of the land of Canaan, Num 34:3; and the sense is, that
they shall go to and fro; throughout the whole land, and all over it,
to seek the word of the Lord; not the written word, but the interpretation of it; doctrine from before the Lord, as the Targum; the preaching of the word, or ministers to instruct them in it; or the word of prophecy, and prophets to tell them when it would be better times, and how long their present distress should last:
and shall not find it; there should be no ministry, no preaching, no prophesying; as never since among the ten tribes, so it has been the case of the Jews, the two tribes, upon the rejection of the Messiah; the Gospel was taken from them; no tidings could they hear of the Messiah, though they ran to and fro to find him, it being told them Lo, here, and Lo, there; see Jn 7:34.
John Wesley
8:12 Shall wander - Search all places for a prophet or preacher, from the Mid - land sea to the dead sea, they shall search all corners for a prophet.
Robert Jamieson, A. R. Fausset and David Brown
8:12 they shall wander from sea to sea--that is, from the Dead Sea to the Mediterranean, from east to west.
from . . . north . . . to . . . east--where we might expect "from north to south." But so alienated was Israel from Judah, that no Israelite even then would think of repairing southward, that is, to Jerusalem for religious information. The circuit is traced as in Num 34:3, &c., except that the south is omitted. Their "seeking the word of the Lord" would not be from a sincere desire to obey God, but under the pressure of punishment.
8:138:13: Յաւուր յայնմիկ նեղեսցին կոյսք գեղեցիկ եւ երիտասարդք ՚ի ծարաւոյ.
13 Այդ օրը գեղեցիկ կոյսերն ու երիտասարդները ծարաւից պիտի թուլանան:
13 Այն օրը գեղեցիկ կոյսերը Ու երիտասարդները ծարաւէն պիտի մարին
Յաւուր յայնմիկ [113]նեղեսցին կոյսք գեղեցիկք եւ երիտասարդք ի ծարաւոյ:

8:13: Յաւուր յայնմիկ նեղեսցին կոյսք գեղեցիկ եւ երիտասարդք ՚ի ծարաւոյ.
13 Այդ օրը գեղեցիկ կոյսերն ու երիտասարդները ծարաւից պիտի թուլանան:
13 Այն օրը գեղեցիկ կոյսերը Ու երիտասարդները ծարաւէն պիտի մարին
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 В тот день истаявать будут от жажды красивые девы и юноши,
8:13 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκλείψουσιν εκλειπω leave off; cease αἱ ο the παρθένοι παρθενος virginal; virgin αἱ ο the καλαὶ καλος fine; fair καὶ και and; even οἱ ο the νεανίσκοι νεανισκος young man ἐν εν in δίψει διψος thirst
8:13 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he תִּ֠תְעַלַּפְנָה tiṯʕallafnˌā עלף cover הַ ha הַ the בְּתוּלֹ֧ת bbᵊṯûlˈōṯ בְּתוּלָה virgin הַ ha הַ the יָּפֹ֛ות yyāfˈôṯ יָפֶה beautiful וְ wᵊ וְ and הַ ha הַ the בַּחוּרִ֖ים bbaḥûrˌîm בָּחוּר young man בַּ ba בְּ in † הַ the צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
8:13. in die illa deficient virgines pulchrae et adulescentes in sitiIn that day the fair virgins, and the young men shall faint for thirst.
13. In that day shall the fair virgins and the young men faint for thirst.
8:13. In that day shall the fair virgins and young men faint for thirst.
8:13. In that day, beautiful virgins, and young men, will fail because of thirst.
In that day shall the fair virgins and young men faint for thirst:

8:13 В тот день истаявать будут от жажды красивые девы и юноши,
8:13
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐκλείψουσιν εκλειπω leave off; cease
αἱ ο the
παρθένοι παρθενος virginal; virgin
αἱ ο the
καλαὶ καλος fine; fair
καὶ και and; even
οἱ ο the
νεανίσκοι νεανισκος young man
ἐν εν in
δίψει διψος thirst
8:13
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
תִּ֠תְעַלַּפְנָה tiṯʕallafnˌā עלף cover
הַ ha הַ the
בְּתוּלֹ֧ת bbᵊṯûlˈōṯ בְּתוּלָה virgin
הַ ha הַ the
יָּפֹ֛ות yyāfˈôṯ יָפֶה beautiful
וְ wᵊ וְ and
הַ ha הַ the
בַּחוּרִ֖ים bbaḥûrˌîm בָּחוּר young man
בַּ ba בְּ in
הַ the
צָּמָֽא׃ ṣṣāmˈā צָמָא thirst
8:13. in die illa deficient virgines pulchrae et adulescentes in siti
In that day the fair virgins, and the young men shall faint for thirst.
8:13. In that day shall the fair virgins and young men faint for thirst.
8:13. In that day, beautiful virgins, and young men, will fail because of thirst.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. В тот день - в день суда, который понимается пророком в ст. 13, как продолжительный период. - От жажды: как от физической, так и от духовной жажды слышания слова Божия. Называя дев и юношей, пророк хочет сказать, что если они, более сильные, будут истаивать от жажды, то как велики будут страдания других!
Albert Barnes: Notes on the Bible - 1834
8:13: In this hopelessness as to all relief, those too shall fail and sink under their sufferings, in whom life is freshest and strongest and hope most buoyant. Hope mitigates any sufferings. When hope is gone, the powers of life, which it sustains, give way. "They shall faint for thirst," literally, "shall be mantled over, covered" , as, in fact, one fainting seems to feel as if a veil came over his brow and eyes. "Thirst," as it is an intenser suffering than bodily hunger, includes sufferings of body and mind. If even over those, whose life was firmest, a veil came, and they fainted for thirst, what of the rest?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: Deu 32:25; Psa 63:1, Psa 144:12-15; Isa 40:30, Isa 41:17-20; Jer 48:18; Lam 1:18, Lam 2:10, Lam 2:21; Hos 2:3; Zac 9:17
Carl Friedrich Keil and Franz Delitzsch
8:13
"In that day will the fair virgins and the young men faint for thirst. Amos 8:14. They who swear by the guilt of Samaria, and say, By the life of thy God, O Dan! and by the life of the way to Beersheba; and will fall, and not rise again." Those who now stand in all the fullest and freshest vigour of life, will succumb to this hunger and thirst. The virgins and young men are individualized, as comprising that portion of the nation which possessed the vigorous fulness of youth. עלף, to be enveloped in night, to sink into a swoon, hithp. to hide one's self, to faint away. הנּשׁבּעים refers to the young men and virgins; and inasmuch as they represent the most vigorous portion of the nation, to the nation as a whole. If the strongest succumb to the thirst, how much more the weak! 'Ashmath Shōmerōn, the guilt of Samaria, is the golden calf at Bethel, the principal idol of the kingdom of Israel, which is named after the capital Samaria (compare Deut 9:21, "the sin of Israel"), not the Asherah which was still standing in Samaria in the reign of Jehoahaz (4Kings 13:6); for apart from the question whether it was there in the time of Jeroboam, this is at variance with the second clause, in which the manner of their swearing is given, - namely, by the life of the god at Dan, that is to say, the golden calf that was there; so that the guilt of Samaria can only have been the golden calf at Bethel, the national sanctuary of the ten tribes (cf. Amos 4:4; Amos 5:5). The way to Beersheba is mentioned, instead of the worship, for the sake of which the pilgrimage to Beersheba was made. This worship, again, was not a purely heathen worship, but an idolatrous worship of Jehovah (see Amos 5:5). The fulfilment of these threats commenced with the destruction of the kingdom of Israel, and the carrying away of the ten tribes into exile in Assyria, and continues to this day in the case of that portion of the Israelitish nation which is still looking for the Messiah, the prophet promised by Moses, and looking in vain, because they will not hearken to the preaching of the gospel concerning the Messiah, who appeared as Jesus.
John Gill
8:13 In that day shall the fair virgins and young men faint for thirst. After the word, for want of that grain and wine, which make young men and maids cheerful, Zech 9:17; but, being destitute of them, should be covered with sorrow, overwhelmed with grief, and ready to sink and die away. These, according to some, design the congregation of Israel; who are like to beautiful virgins, as the Targum paraphrases it; and the principal men of it, the masters of the assemblies: or, as others, such who were trusting to their own righteousness, and seeking after that which they could never attain justification by, and did not hunger and thirst after the righteousness of Christ, and so perished.
Robert Jamieson, A. R. Fausset and David Brown
8:13 faint for thirst--namely, thirst for hearing the words of the Lord, being destitute of all other comfort. If even the young and strong faint, how much more the infirm (Is 40:30-31)!
8:148:14: ոյք երդնոյին ՚ի քաւութիւնս Շամրնի, եւ ասէին. Կենդանի՛ է աստուած քո Դա՛ն, եւ կենդանի՛ է աստուած քո Բերսաբեէ. եւ կործանեսցին, եւ մի՛ եւս կանգնեսցին[10543]։[10543] Ոմանք. Ոյք երդնուին։
14 Նրանք, որ երդւում էին Սամարիայի սրբութիւն սրբոցովեւ ասում էին՝ “Կենդանի է քո Աստուածը՝ Դանը,կենդանի է քո Աստուածը՝ Բերսաբէէն”,պիտի կործանուեն եւ այլեւս ոտքի չեն կանգնելու»:
14 Որոնք Սամարիայի յանցանքովը երդում կ’ընեն ու կ’ըսեն.‘Կենդանի է քու Աստուածդ, ո՛վ Դան’‘Ու կենդանի է Բերսաբէէի ճամբան’.Անոնք պիտի իյնան ու անգամ մըն ալ պիտի չելլեն»։
ոյք երդնուին ի [114]քաւութիւնս Շամրնի, եւ ասէին. Կենդանի է աստուած քո, Դան, եւ Կենդանի է [115]աստուած քո, Բերսաբէէ``. եւ կործանեսցին եւ մի՛ եւս կանգնեսցին:

8:14: ոյք երդնոյին ՚ի քաւութիւնս Շամրնի, եւ ասէին. Կենդանի՛ է աստուած քո Դա՛ն, եւ կենդանի՛ է աստուած քո Բերսաբեէ. եւ կործանեսցին, եւ մի՛ եւս կանգնեսցին[10543]։
[10543] Ոմանք. Ոյք երդնուին։
14 Նրանք, որ երդւում էին Սամարիայի սրբութիւն սրբոցովեւ ասում էին՝ “Կենդանի է քո Աստուածը՝ Դանը,կենդանի է քո Աստուածը՝ Բերսաբէէն”,պիտի կործանուեն եւ այլեւս ոտքի չեն կանգնելու»:
14 Որոնք Սամարիայի յանցանքովը երդում կ’ընեն ու կ’ըսեն.‘Կենդանի է քու Աստուածդ, ո՛վ Դան’‘Ու կենդանի է Բերսաբէէի ճամբան’.Անոնք պիտի իյնան ու անգամ մըն ալ պիտի չելլեն»։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 которые клянутся грехом Самарийским и говорят: > Они падут и уже не встанут.
8:14 οἱ ο the ὀμνύοντες ομνυω swear κατὰ κατα down; by τοῦ ο the ἱλασμοῦ ιλασμος appeasement Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even οἱ ο the λέγοντες λεγω tell; declare ζῇ ζαω live; alive ὁ ο the θεός θεος God σου σου of you; your Δαν δαν and; even ζῇ ζαω live; alive ὁ ο the θεός θεος God σου σου of you; your Βηρσαβεε βηρσαβεε and; even πεσοῦνται πιπτω fall καὶ και and; even οὐ ου not μὴ μη not ἀναστῶσιν ανιστημι stand up; resurrect ἔτι ετι yet; still
8:14 הַ ha הַ the נִּשְׁבָּעִים֙ nnišbāʕîm שׁבע swear בְּ bᵊ בְּ in אַשְׁמַ֣ת ʔašmˈaṯ אַשְׁמָה guiltiness שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say חֵ֤י ḥˈê חַי alive אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) דָּ֔ן dˈān דָּן Dan וְ wᵊ וְ and חֵ֖י ḥˌê חַי alive דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way בְּאֵֽר־ bᵊʔˈēr- בְּאֵר well שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba וְ wᵊ וְ and נָפְל֖וּ nāfᵊlˌû נפל fall וְ wᵊ וְ and לֹא־ lō- לֹא not יָק֥וּמוּ yāqˌûmû קום arise עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
8:14. qui iurant in delicto Samariae et dicunt vivit deus tuus Dan et vivit via Bersabee et cadent et non resurgent ultraThey that swear by the sin of Samaria, and say: Thy God, O Dan, liveth: and the way of Bersabee liveth: and they shall fall, and shall rise no more.
14. They that swear by the sin of Samaria, and say, As thy God, O Dan, liveth; and, As the way of Beer-sheba liveth; even they shall fall, and never rise up again.
8:14. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.
8:14. They swear by the offense of Samaria, and they say, “As your God lives, Dan,” and “The way of Beer-sheba lives.” And they will fall, and they will not rise up any more.
They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer- sheba liveth; even they shall fall, and never rise up again:

8:14 которые клянутся грехом Самарийским и говорят: <<жив бог твой, Дан! и жив путь в Вирсавию!>> Они падут и уже не встанут.
8:14
οἱ ο the
ὀμνύοντες ομνυω swear
κατὰ κατα down; by
τοῦ ο the
ἱλασμοῦ ιλασμος appeasement
Σαμαρείας σαμαρεια Samareia; Samaria
καὶ και and; even
οἱ ο the
λέγοντες λεγω tell; declare
ζῇ ζαω live; alive
ο the
θεός θεος God
σου σου of you; your
Δαν δαν and; even
ζῇ ζαω live; alive
ο the
θεός θεος God
σου σου of you; your
Βηρσαβεε βηρσαβεε and; even
πεσοῦνται πιπτω fall
καὶ και and; even
οὐ ου not
μὴ μη not
ἀναστῶσιν ανιστημι stand up; resurrect
ἔτι ετι yet; still
8:14
הַ ha הַ the
נִּשְׁבָּעִים֙ nnišbāʕîm שׁבע swear
בְּ bᵊ בְּ in
אַשְׁמַ֣ת ʔašmˈaṯ אַשְׁמָה guiltiness
שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וְ wᵊ וְ and
אָמְר֗וּ ʔāmᵊrˈû אמר say
חֵ֤י ḥˈê חַי alive
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
דָּ֔ן dˈān דָּן Dan
וְ wᵊ וְ and
חֵ֖י ḥˌê חַי alive
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
בְּאֵֽר־ bᵊʔˈēr- בְּאֵר well
שָׁ֑בַע šˈāvaʕ שֶׁבַע Sheba
וְ wᵊ וְ and
נָפְל֖וּ nāfᵊlˌû נפל fall
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָק֥וּמוּ yāqˌûmû קום arise
עֹֽוד׃ ס ʕˈôḏ . s עֹוד duration
8:14. qui iurant in delicto Samariae et dicunt vivit deus tuus Dan et vivit via Bersabee et cadent et non resurgent ultra
They that swear by the sin of Samaria, and say: Thy God, O Dan, liveth: and the way of Bersabee liveth: and they shall fall, and shall rise no more.
8:14. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.
8:14. They swear by the offense of Samaria, and they say, “As your God lives, Dan,” and “The way of Beer-sheba lives.” And they will fall, and they will not rise up any more.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Причина предстоящего наказания - служение ложным богам. - Которые клянутся грехом самарийским (слав. "очищением самарийским"): клятвовыражение почитания (ср. Втор VI:13; X:20; Иер XII:16; Ис XLVIII:1); грех самарийский - без сомнения Вефильский идол, который в Ос VIII:6: называется "тельцом самарийским". - Жив бог твой, Дан! и жив путь (chej derech) в Вирсавию: Дан и Вирсавия - два пункта незаконного культа, - были в то же время пограничными пунктами страны народа Божия - Дан на севере и Вирсавия на юге. Выражением от Дана до Вирсавии в Библии обозначается вся территория израильской земли. Называя Дан и Вирсавию (а не Вефиль и Галгалу) пророк также желает выразить мысль, что как беззаконие охватило всю страну, так и наказание постигнет ее от края до края. Выражение жив путь в Вирсавию необычно, так как формула chej, да живет, у свящ. писателей обыкновенно прилагается к живым существам (2: Цар II:27; Иов XXVII:2; Быт XLII:15-16; 1: Цар I:26). Некоторые комментаторы полагают, что дорогой в Вирсавию клялись, как арабы клянутся пилигримством в Мекку (Квабенбауер). Другие же ввиду неясности рассматриваемого выражения, предстают корректуры текста его. У LXX выражение переведено; zh o qeoV sou Bhrsabee, слав. жив бог твой Вирсавее. Ввиду этого полагают, что в первоначальном тексте вместо derech (путь) читалось elcha, бог твой (Новак). Но о боге Версавийском нигде не говорится: по 4: Цар XXIII:8: в Вирсавии была только высота, а не идол. Винклер и Гоонакер читают вместо derech сходное по начертанию dodcha. О жертвеннике Дода упоминается в надписи Меши. Дод Вирсавии - божество, считавшееся покровителем города. Проф. Юнгеров, оставляя существующий текст выражения, переводит его: да будет благополучен, да не гибнет путь в Вирсавию.
Adam Clarke: Commentary on the Bible - 1831
8:14: By the sin of Samaria - Baal, who was worshipped here.
Thy god, O Dan - The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris.
The manner of Beer-sheba - The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word דרך derech, way, is here taken for the object and mode of worship; see Act 19:9, where way is taken for the creed and form of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also Act 9:2.
Albert Barnes: Notes on the Bible - 1834
8:14: Who swear - Literally, "the swearing," they who habitually swear. He assigns, at the end, the ground of all this misery, the forsaking of God. God had commanded that all appeals by oath should be made to Himself, who alone governs the world, to whom alone His creatures owe obedience, who alone Rev_enges. "Thou shalt fear the Lord thy God and serve Him and swear by His Name" Deu 6:13; Deu 10:20. On the other hand Joshua warned them, "Neither make mention of the name of their gods nor cause to swear by them nor serve them" Jos 23:7. But these "sware by the sin of Samaria," probably "the calf at Bethel," which was near Samaria and the center of their idolatry, from where Hosea calls it "thy calf." "Thy calf, O Samaria, hath cast thee off. The calf of Samaria shall be broken in pieces" Hos 8:5-6. He calls it "the guilt of Samaria," as the source of all their guilt, as it is said of the princes of Judah using this same word, "they left the house of the Lord God of their fathers, and served idols, and wrath came upon Judah and Jerusalem for this their trespass" Ch2 24:18. "And say, thy god, O Dan! liveth," that is, as surely as thy god liveth! by the life of thy god! as they who worshiped God said, "as the Lord liveth!" It was a direct substitution of the creature for the Creator, an ascribing to it the attribute of God; "as the Father hath life in Himself" Joh 5:26. It was an appeal to it, as the Avenger of false-swearing, as though it were the moral Governor of the world.
The manner of Beersheba liveth! - Literally, "the way." This may be, either the religion and worship of the idol there, as Paul says, "I persecuted this way unto the death" (Act 22:4, add Act 9:2; Act 19:9, Act 19:23), from where Muhammed learned to speak of his imposture, as "the way of God." Or it might mean the actual "way to Beersheba," and may signify all the idolatrous places of worship in the way there. They seem to have made the way there one long avenue of idols, culminating in it. For Josiah, in his great destruction of idolatry, "gathered all the priests from the cities of Judah, and defiled the high places, where the priests sacrificed from Gebah to Beersheba" Kg2 23:8; only, this may perhaps simply describe the whole territory of Judah from north to south. Anyhow, Beersheba stands for the god worshiped there, as, "whoso sware by the Temple, sware," our Lord tells us, "by it and by Him that dwelleth therein" Mat 23:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: swear: Hos 4:15; Zep 1:5
sin: Deu 9:21; Kg1 12:28, Kg1 12:29, Kg1 12:32, Kg1 13:22-34, Kg1 14:16, Kg1 16:24; Kg2 10:29; Hos 8:5, Hos 8:6, Hos 10:5, Hos 13:2, Hos 13:16
manner: Heb. way, Act 9:2, Act 18:25, Act 19:9, Act 19:23, Act 24:14
Beersheba: Amo 8:5
shall fall: Deu 33:11; Ch2 36:16; Psa 36:12, Psa 140:10; Pro 29:1; Isa 43:17; Jer 25:27, Jer 51:64
Geneva 1599
8:14 They that swear by the sin (i) of Samaria, and say, Thy god, O Dan, liveth; and, (k) The manner of Beersheba liveth; even they shall fall, and never rise up again.
(i) For the idolaters used to swear by their idols, which here he calls their sin: and the papists yet swear by theirs.
(k) That is, the common manner of worshipping, and the service or religion used there.
John Gill
8:14 They that swear by the sin of Samaria,.... The calf at Bethel, which was near Samaria, and which the Samaritans worshipped; and was set up by their kings, and the worship of it encouraged by their example, and which is called the calf of Samaria, Hos 8:5; the making of it was the effect of sin, and the occasion of leading into it, and ought to have been had in detestation and abhorrence, as sin should; and yet by this the Israelites swore, as they had used to do by the living God; so setting up this idol on an equality with him:
and say, thy God, O Dan, liveth; the other calf, which was set up in Dan; and to this they gave the epithet of the bring God, which only belonged to the God of Israel:
and the manner of Beersheba liveth; or, "the way of Beersheba" (r); the long journey or pilgrimage of those at Beersheba; who chose to go to Dan, rather than Bethel, to worship; imagining they showed greater devotion and religion, by going from one extreme part of the land to the other, for the sake of it. Dan was on the northern border of the land of Judea, about four miles from Paneas, as you go to Tyre (s); and Beersheba was on the southern border of the land, twenty miles from Hebron (t); and the distance of these two places was about one hundred and sixty miles (u). And by this religious peregrination men swore; or rather by the God of Beersheba, as the Septuagint render it; though the phrase may only intend the religion of Beersheba, the manner of worship there, it being a place where idolatry was practised; see Amos 5:5. The Targum is,
"the fear (that is, the deity) which is in Dan liveth, and firm are the laws of Beersheba;''
even they shall fall, and never rise up again; that is, these idolatrous persons, that swear by the idols in the above places, shall fall into calamity, ruin, and destruction, by and for their sins, and never recover out of it; which was fulfilled in the captivity of the ten tribes, from whence they have never returned to this day.
(r) "via Beersebah", Pagninus, Montanus, Munster, Vatablus, Mercerus, Tigurine version; "iter, peregrinatio", Drusius; "Bersabanum iter", Castalio. (s) Hieronymus de locis Heb. fol. 92. H. (t) Ibid. fol. 89. F. (u) Ib. Epist. ad Dardanura, fol. 22. I.
John Wesley
8:14 They - Who sacrifice to and swear by the calves at Dan and Beth - el. By the sin - Who say the idol at Dan is the true and living God. The manner - The idol which is worshipped at Beersheba.
Robert Jamieson, A. R. Fausset and David Brown
8:14 swear by the sin of Samaria--namely, the calves (Deut 9:21; Hos 4:15). "Swear by" means to worship (Ps 63:11).
The manner--that is, as "the way" is used (Ps 139:24; Acts 9:2), the mode of worship.
Thy god, O Dan--the other golden calf at Dan (3Kings 22:26-30).
liveth . . . liveth--rather, "May thy god . . . live . . . may the manner . . . live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"