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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3. Увещание пророка к народу Иудейскому вообще и к лучшим представителям его в особенности - обратиться к Господу прежде наступления дня гнева Его и суда. Суд Божий прострется не на Иудею только, но и на весь мир: 4-7. на филистимлян, 8-11. на моавитиян и аммонитян, 12. на эфиоплян, наконец, 13-15. на ассириян, столица которых Ниневия совершенно запустеет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. An earnest exhortation to the nation of the Jews to repent and make their peace with God, and so to prevent the judgments threatened before it was too late (ver. 1-3), and this inferred from the revelation of God's wrath against them in the foregoing chapter. II. A denunciation of the judgments of God against several of the neighbouring nations that had assisted, or rejoiced in, the calamity of Israel. 1. The Philistines, ver. 4-7. 2. The Moabites and Ammonites, ver. 8-11. 3. The Ethiopians and Assyrians, ver. 12-15. All these shall drink of the same cup of trembling that is put into the hands of God's people, as was also foretold by other prophets before and after.
Adam Clarke: Commentary on the Bible - 1831
The prophet, having declared the judgments which were ready to fall on his people, earnestly exhorts them to repentance, that these judgments may be averted, Zep 2:1-3. He then foretells the fate of other neighboring and hostile nations: the Philistines, Zep 2:4-7; Moabites and Ammonites, Zep 2:8-11; Ethiopians, Zep 2:12; and Assyrians, Zep 2:13. In the close of the chapter we have a prophecy against Nineveh. These predictions were accomplished chiefly by the conquests of Nebuchadnezzar.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zep 2:1, An exhortation to repentance; Zep 2:4, The judgment of the Philistines, Zep 2:8, of Moab and Ammon, Zep 2:12. of Ethiopia, Zep 2:13. and of Assyria.
Carl Friedrich Keil and Franz Delitzsch

Exhortation to Repentance in View of the Judgment - Zephaniah 2:1-3:8
Zephaniah, having in the previous chapter predicted the judgment upon the whole world, and Judah especially, as being close at hand, now summons his people to repent, and more especially exhorts the righteous to seek the Lord and strive after righteousness and humility, that they may be hidden in the day of the Lord (Zeph 2:1-3). The reason which he gives for this admonition to repentance is twofold: viz., (1) that the Philistians, Moabites, and Ammonites will be cut off, and Israel will take possession of their inheritances (Zeph 2:4-10), that all the gods of the earth will be overthrown, and all the islands brought to worship the Lord, since He will smite the Cushites, and destroy proud Asshur and Nineveh (Zeph 2:11-15); and (2) that even blood-stained Jerusalem, with its corrupt princes, judges, and prophets, will endure severe punishment. Accordingly, the call to repentance is not simply strengthened by the renewed threat of judgment upon the heathen and the ungodly in Judah, but is rather accounted for by the introduction of the thought, that by means of the judgment the heathen nations are to be brought to acknowledge the name of the Lord, and the rescued remnant of Israel to be prepared for the reception of the promised salvation.
John Gill
INTRODUCTION TO ZEPHANIAH 2
In this chapter the prophet exhorts the Jews to repentance; and foretells the destruction of several neighbouring nations. The body of the people of the Jews in general are first called upon to gather together and humble themselves, who were a people neither desirable, nor deserving of the favours of God, nor desirous of them, Zeph 2:1 and to this they are pressed, from the consideration of God's decree of vengeance being ready to bring forth and break forth upon them, Zeph 2:2 and then the few godly among them are exhorted to seek the Lord, and what is agreeable to him; since there was at least a probability of their being protected by him in a time of general calamity, Zeph 2:3 and that the destruction of this people might appear the more certain, and that they might have no dependence on their neighbours, the prophet proceeds to predict the ruin of several of them, particularly the Philistines; several places belonging to them are by name mentioned, and the whole land threatened with desolation; the maritime part of it to be only inhabited by shepherds and their flocks; and afterwards the coast possessed by the Jews, on their return from their captivity, Zeph 2:4. Next the Moabites and Ammonites are prophesied of; whose destruction should come upon them for their pride, and for their contempt and reviling of the people of God; and which should be like that of Sodom and Gomorrah; and would issue in the abolition of idolatry, and the setting up of the worship of God in their country, and elsewhere, Zeph 2:8. As for the Ethiopians, they should be slain with the sword, Zeph 2:12 and the whole monarchy of Assyria, with Nineveh the metropolis of it, should be utterly laid waste, and become a desolation, and a wilderness; and the habitation, not only of flocks, but of beasts and birds of prey, Zeph 2:13.
2:12:1: Ժողովեցարո՛ւք եւ խնդրեցէ՛ք ա՛զգք անխրատք.
1 Հաւաքուեցէ՛ք եւ քննեցէ՛ք ձեզ, ո՛վ անզգամ ազգեր,
2 Քննեցէ՛ք ձեր անձերը, քննեցէ՛ք*,Ո՛վ չամչցող ազգ,
Ժողովեցարուք եւ խնդրեցէք, ազգք անխրատք:

2:1: Ժողովեցարո՛ւք եւ խնդրեցէ՛ք ա՛զգք անխրատք.
1 Հաւաքուեցէ՛ք եւ քննեցէ՛ք ձեզ, ո՛վ անզգամ ազգեր,
2 Քննեցէ՛ք ձեր անձերը, քննեցէ՛ք*,Ո՛վ չամչցող ազգ,
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Исследуйте себя внимательно, исследуйте, народ необузданный,
2:1 συνάχθητε συναγω gather καὶ και and; even συνδέθητε συνδεω connect; bind together τὸ ο the ἔθνος εθνος nation; caste τὸ ο the ἀπαίδευτον απαιδευτος undisciplined
2:1 הִֽתְקֹושְׁשׁ֖וּ hˈiṯqôšᵊšˌû קשׁשׁ collect וָ wā וְ and קֹ֑ושּׁוּ qˈôššû קשׁשׁ collect הַ ha הַ the גֹּ֖וי ggˌôy גֹּוי people לֹ֥א lˌō לֹא not נִכְסָֽף׃ niḵsˈāf כסף long
2:1. convenite congregamini gens non amabilisAssemble yourselves together, be gathered together, O nation not worthy to be loved:
1. Gather yourselves together, yea, gather together, O nation that hath no shame;
2:1. Assemble, be gathered together, O people not worthy to be loved.
2:1. Gather yourselves together, yea, gather together, O nation not desired;
[32] Gather yourselves together, yea, gather together, O nation not desired:

2:1 Исследуйте себя внимательно, исследуйте, народ необузданный,
2:1
συνάχθητε συναγω gather
καὶ και and; even
συνδέθητε συνδεω connect; bind together
τὸ ο the
ἔθνος εθνος nation; caste
τὸ ο the
ἀπαίδευτον απαιδευτος undisciplined
2:1
הִֽתְקֹושְׁשׁ֖וּ hˈiṯqôšᵊšˌû קשׁשׁ collect
וָ וְ and
קֹ֑ושּׁוּ qˈôššû קשׁשׁ collect
הַ ha הַ the
גֹּ֖וי ggˌôy גֹּוי people
לֹ֥א lˌō לֹא not
נִכְסָֽף׃ niḵsˈāf כסף long
2:1. convenite congregamini gens non amabilis
Assemble yourselves together, be gathered together, O nation not worthy to be loved:
2:1. Assemble, be gathered together, O people not worthy to be loved.
2:1. Gather yourselves together, yea, gather together, O nation not desired;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Превосходно изобразив суровость войны и великость имеющего наступить бедствия, Он опять благовременно обращает речь к возбуждению в них покаяния, когда уже удобно было победить их, так как они, надо думать, приведены были в страх. Когда зачерствела душа и управляется сильною склонностью к постыдному и позорному, тогда мы нелегко приходим даже и к желанию принести покаяние, но нередко побуждает нас к этому против нашего желания страх. Итак призывает их к общению с Собою" (св. Кирилл Ал., с 34). Тогда как гибель иноземных народов, пророчество о которых содержится здесь же ниже со ст. 4, будет бесповоротною, окончательною, Иудейский народ в лучшей, по крайней мере, части своей еще может быть спасен. Путь к спасению лежит в перемене душевного настроения народа, в покаянии и исправлении, начало чего должна образовать собранность всех духовных сил народа, самоуглубление каждого и всех. К этому и призывает пророк в ст. 1: своих современников, указывая, как на мотив для сего, в ст. 2: на неизбежность в противном случае наступления дня суда Божия во всем его ужасе.

Ввиду известного уже из I:12: глубокого равнодушия современного пророку общества к высшим запросам духа и к делу религии, а также полной его беспечности и неудержимой погони за мимолетными благами и удовольствиями жизни, пророк называет свой народ гаггой ло-никсаф, LXX: to eqnoV to apaideuton, Vulg.: gens non amabilis (народ не достойный любви), слав.: язык ненаказанный, и Vulg.: convenite, congregamini, слав.: соберитеся и свяжитеся, т. е. побуждает всех cовpeмeнных ему Иудеев к сосредоточению всех мыслей и чувствований на одном предмете - на решении отметать гибель посредством покаяния: "одумайтесь и смиритесь народ беспомощный!" Иначе гибель, и при том гибель совершенная - подобно исчезающей мякине (евр. кемоц. ср. Ис XXIV:5), и страшная, как пламень гнева Иеговы (евр. харонаф-Иегова).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Gather yourselves together, yea, gather together, O nation not desired; 2 Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD's anger come upon you. 3 Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD's anger.
Here we see what the prophet meant in that terrible description of the approaching judgments which we had in the foregoing chapter. From first to last his design was, not to drive the people to despair, but to drive them to God and to their duty--not to frighten them out of their wits, but to frighten them out of their sins. In pursuance of that he here calls them to repentance, national repentance, as the only way to prevent national ruin. Observe,
I. The summons given them to a national assembly (v. 1): Gather yourselves together. He had told them, in the last words of the foregoing chapter, that God would make a speedy riddance of all that dwelt in the land, upon which, one would think, it should follow, "Disperse yourselves, and flee for shelter where you can find a place." When the decree had absolutely gone forth for the last destruction of Jerusalem by the Romans, that was the advice given (Matt. xxiv. 16), Then let those who are in Judea flee into the mountains; but here it is otherwise. God warns, that he may not wound, threatens, that he may not strike, and therefore calls to the people to use means for the turning away of his wrath. The summons is given to a nation not desired. The word signifies either, 1. Not desiring, that has not any desires towards God or the remembrance of his name, is not desirous of his favour or grace, but very indifferent to it, has no mind to repent and reform. "Yet come together, and see if you can stir up desires in one another." Thus God is often found of those that sought him not, nor asked for him, Isa. lxv. 1. Or, 2. Not desirable, no ways lovely, nor having any thing in them amiable, or which might recommend them to God. The land of Israel had been a pleasant land, a land of delight (Dan. xi. 41); but now it is unlovely, it is a nation not desired, to which God might justly say, Depart from me; but he says, "Gather together to me, and let us see if any expedient can be found out for the preventing of the ruin. Gather together, that you may in a body humble yourselves before God, may fast, and pray, and seek his face. Gather together, to consult among yourselves what is to be done in this critical juncture, that every one may consider of it, may give and take advice, and speak his mind, and that what is done may be done by consent and so may be a national act." Some read it, "Enquire into yourselves, yea, enquire into yourselves; examine your consciences; look into your hearts; search and try your ways; enquire into yourselves, that you may find out the sin by which God has been provoked to this displeasure against you, and may find out the way of returning to him." Note, When God is contending with us it concerns us to enquire into ourselves.
II. Arguments urged to press them to the utmost seriousness and expedition herein (v. 2): "Do it in earnest; do it with all speed before it is too late, before the decree bring forth, before the day pass." The manner of speaking here is very lively and awakening, designed to make them apprehensive, as all sinners are concerned to be, 1. That their danger is very great, that their all lies at stake, that it is a matter of life and death, which therefore well requires and well deserves the closest application of mind that can be. It is not a trifle, and therefore is not a thing to be trifled about. It is the fierce anger of the Lord that is kindled against them, and is just ready to kindle upon them, that devouring fire which none can dwell with, which none can make head against or hold up their head under. "It is the day of the Lord's anger, the day set for the pouring out of the full vials of it, that you are threatened with, that great day of the Lord" spoken of, ch. i. 14. "Are you not concerned to prepare for that day?" 2. That it is very imminent: "Bestir yourselves now quickly, before the decree bring forth, and then it will be too late, the opportunity will be lost and never retrieved. The decree is as it were big with child, and it will bring forth the day, the terrible day, which shall pass as chaff, which shall hurry you away into captivity as chaff before the wind." We know not what a day may bring forth (Prov. xxvii. 1), but we do know what the decree will bring forth against impenitent sinners, whom therefore it highly concerns to repent in time, in the accepted time. Note, It is the wisdom of those whom God has a controversy with to agree with him quickly, while they are in the way, before his fierce anger comes upon them, not to be turned away. In a case of this nature delays are highly dangerous and may be fatal; they will be so if by them the heart is hardened. How solicitous should we all be to make our peace with God before the Spirit withdraw from us, or cease to strive with us, before the day of grace be over or the day of life, before our everlasting state shall be determined on the other side of the great gulf fixed!
III. Directions prescribed for the doing of this effectually. It is not enough to gather together in a consternation, but they must seriously and calmly apply to the duty of the day (v. 3): Seek you the Lord. That they might find mercy with God, they are here put upon seeking; for so is the rule--Seek, and you shall find. A general call was given to the whole nation to gather together, but little good is to be expected from the far greater part of them; if the land be saved, it must be by the interest and intercession of the pious few, and therefore to them the exhortation here is particularly directed. And observe, 1. How they are described--they are the meek of the earth, or of the land. It is the distinguishing character of the people of God that they are the meek ones of the earth; this is their badge; it is their livery. They are modest, and humble, and low in their own eyes; they are mild, and gentle, and yielding to others, not soon angry, not very angry, not long angry; they are the quiet in the land, Ps. xxxv. 20. And they are subject and submissive to their God, to all his precepts and all his providences. Actuated by this principle and disposition, they have wrought his judgments, that is, have obeyed his laws, observed his institutions, have made conscience of their duty to him, and have laid out themselves for the advancement of his honour and interest in the world. 2. What they are required to do; they must seek, which denotes both a careful enquiry and a constant endeavour, that they may know and do their duty. (1.) They must seek the Lord, seek his favour and grace, address him upon all occasions, ask of him what they need, seek him early, seek him diligently, and continue seeking him. (2.) They must seek righteousness. "Seek to God for the performance of his promises to you, and see to it that you abound yet more in duty to him; seek for the righteousness of Christ to be imputed to you, for the graces of God's Spirit to be implanted in you; hunger and thirst after them." (3.) They must seek meekness. This is a grace they were so eminent for that they were denominated the meek of the land, and yet this they must seek. Note, Those that are ever so good must still strive to be better, those that have ever so much grace must be still praying and labouring for more. Nay, those that excel in any particular grace must still seek to excel yet more in that, because in that most assaults will be made upon them by their enemies, in that most is expected from them by their friends, and in that they are most apt to be themselves secure. Si dixisti, Sufficit, periisti--Say but, I am all that I ought to be, and you are undone. In the difficult trying times approaching, the meek will find exercise for all the meekness they have, and all little enough, and therefore should seek it earnestly, and pray that when God in his providence gives them occasion for it he would by his grace enable them to exercise it, to show all meekness to all men, in all instances, that, as the day is, so may the strength be.
IV. Encouragements given to take these directions: It may be, you shall be hid in the day of the Lord's anger. 1. "You particularly that are the meek of the earth. Though the day of the Lord's anger do come upon the land, yet you shall be safe, you shall be taken under special protection. Verily it shall be well with thy remnant, Jer. xv. 11. Thy life will I give unto thee for a prey, Jer. xlv. 5. I will deliver thee in that day, Jer. xxxix. 17. It may be, you shall be hid; if any be hid, you shall." Good men cannot be sure of temporal preservation, for all things come alike to all, but they are most likely to be hid, and stand fairest for a distinguishing care of Providence. It is expressed thus doubtfully to try if they will trust the goodness of God's nature, though they have but the it may be of a promise, and to keep up in them a holy fear and watchfulness lest they should seem to come short, and should do any thing to throw themselves out of the divine protection. Note, those that hold fast their integrity, in times of common iniquity, have reason to hope that God will find out a hiding-place for them, where they shall be safe and easy, in times of common calamity. They shall be hid (as Luther says) aut in cœlo, aut sub cœlo--either in heaven or under heaven, either in the possession of heaven or under the protection of heaven. Or, 2. "You of this nation, though it be a nation not desired, yet, in the day of the Lord's anger with the neighbouring nations, when his judgments are abroad, you shall be hid; your land shall be preserved for the sake of those few meek ones that stand in the gap to turn away the wrath of God." It concerns us all to make it sure to ourselves that we shall be hid in the great day of God's wrath; and, if we hide ourselves in the chambers of duty, God will hide us in chambers of safety, Isa. xxvi. 20. If we prepare an ark, that shall be our hiding-place, Gen. vii. 1.
Adam Clarke: Commentary on the Bible - 1831
2:1: Gather yourselves - Others, sift yourselves. Separate the chaff from the wheat, before the judgments of God fall upon you. O nation not desired - unlovely, not delighted in; hated because of your sin. The Israelites are addressed.
Albert Barnes: Notes on the Bible - 1834
2:1: Having set forth the terrors of the Judgment Day, the prophet adds an earnest call to repentance; and then declares how judgments, forerunners of that Day, shall fall, one by one, on those nations around, who know not God, and shall rest upon Nineveh, the great beautiful ancient city of the world. Jerome: "See the mercy of God. It had been enough to have set before the wise the vehemence of the coming evil. But because He willeth not to punish, but to alarm only, Himself calleth to repentance, that He may not do what He threatened." Cyril: "Having set forth clearly the savageness of the war and the greatness of the suffering to come, he suitably turns his discourse to the duty of calling to repentance, when it was easy to persuade them, being terrified. For sometimes when the mind has been numbed, and exceedingly bent to evil, we do not readily admit even the will to repent, but fear often drives us to it, even against our will. He calls us then to friendship with Himself. For as they Rev_olted, became aliens, serving idols and giving up their mind to their passions, so they would, as it were, retrace their steps, and lay hold of the friendship of God, choosing to serve Him, nay and Him Alone, and obey His commandments. Wherefore, while we have time, while the Lord, in His forbearance as God, gives way, let us enact repentance, supplicate, say weeping, "remember not the sins and offences of my youth" Psa 25:7; let us unite ourselves with Him by sanctification and sobriety. So shall we be sheltered in the day of wrath, and wash away the stain of our falls, before the Day of the Lord come upon us. For the Judge will come, He will come from heaven at the due season, and will reward each according to his work."
Gather yourselves together, yea gather together - o, rather, "Sift yourselves, yea sift" . The exact image is from gathering stubble or dry sticks, which are picked up one by one, with search and care.
So must men deal with the dry and withered leaves of a past evil life. The English rendering however, comes to the same meaning. We use, "collect oneself" for bringing oneself, all one's thoughts, together, and so, having full possession of oneself. Or "gathering ourselves" might stand in contrast with being "abroad," as it were, out of ourselves amid the manifoldness of things seen. Jerome: "Thou who, taken up with the business of the world, hurriest to and fro amid divers things, return to the Church of the saints, and join thyself to their life and assembly, whom thou seest to please God, and bring together the dislocated members of thy soul, which now are not knit together, into one frame of wisdom, and cleave to its embrace." "Gather yourselves" into one, wherein ye have been scattered; to the One God, from whom they had wandered, seeking pleasure from His many creatures; to His one fold and Church, from which they had severed themselves outwardly by joining the worship of Baal, inwardly, by serving him and his abominable rites; joining and joined to the assembly of the faithful, by oneness of faith and life.
In order to repent, a man must know himself thoroughly; and this can only be done by taking act by act, word by word, thought by thought, as far as he can, not in a confused heap or mass, as they lie in any man's conscience, but one by one, each picked up apart, and examined, and added to the sear unfruitful heap, plucking them as it were, and gathering them out of himself, that so they may, by the Spirit of burning, the fire of God's Spirit kindling repentance, be burned up, and not the sinner himself be fuel for fire with them. The word too is intensive, "Gather together all which is in you, thoroughly, piece by piece" (for the sinner's whole self becomes chaff, dry and empty). To use another image, "Sift yourselves thoroughly, so that nothing escape, as far as your diligence can reach, and then - "And gather on," that is, "glean on;" examine yourselves, "not lightly and after the manner of dissemblers before God," but repeatedly, gleaning again and again, to see if by any means anything have escaped: continuing on the search and ceasing not.
The first earnest search into the soul must be the beginning, not the end. Our search must be continued, until there be no more to be discovered, that is, when sin is no more, and we see ourselves in the full light of the presence of our Judge. For a first search, however diligent, never thoroughly reaches the whole deep disease of the whole man; the most grievous sins hide other grievous sins, though lighter. Some sins flash on the conscience, at one time, some at another; so that few, even upon a diligent search, come at once to the knowledge of all their heaviest sins. When the mist is less thick, we see more clearly what was before one dark dull mass of imperfection and misery. : "Spiritual sins are also with difficulty sifted, (as they are,) by one who is carnal. Whence it happens, that things in themselves heavier he perceives less or very little, and conscience is not grieved so much by the memory of pride or envy, as of impurities and crimes."
So having said, "Sift yourselves through and through," he says, "sift on." A diligent sifting and search into himself must be the beginning of all true repentance and pardon. : "What remains, but that we give ourselves wholly to this work, so holy, and needful? "Let us search and try our ways and our doings" , and let each think that he has made progress, not if he find not what to blame, but if he blame what he finds. Thou hast not sifted thyself in vain, if thou hast discovered that thou needest a fresh sitting; and so often has thy search not failed thee, as thou judgest that it must be renewed. But if thou ever dost this, when there is need, thou dost it ever. But ever remember that thou needest help from above and the mercy of Jesus Christ our Lord Who is over all, God blessed foRev_er." The whole course of self-examination then lies in two words of divine Scripture. And withal he warns them, instead of gathering together riches which shall "not be able to deliver them in the day of trouble," to gather themselves into themselves, and so "judge" themselves "thoroughly , that they be not judged of the Lord" Co1 11:31-32.
O nation not desired - o, that is, having nothing in itself to be desired or loved, but rather, for its sin, hateful to God. God yearneth with pity and compassion over His creatures; He "hath a desire to the work of His Hands" . Here Israel is spoken to, as what he had made himself, hateful to God by his sins, although still an object of His tender care, in what yet remained to him of nature or grace which was from Himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: gather together: Ch2 20:4; Neh 8:1, Neh 9:1; Est 4:16; Joe 1:14, Joe 2:12-18; Mat 18:20
O nation: Isa 1:4-6, Isa 1:10-15; Jer 12:7-9; Zac 11:8
desired: or, desirous, Isa 26:8, Isa 26:9
Carl Friedrich Keil and Franz Delitzsch
2:1
Call to conversion. - Zeph 2:1. "Gather yourselves together, and gather together, O nation that dost not grow pale. Zeph 2:2. Before the decree bring forth (the day passes away like chaff), before the burning wrath of Jehovah come upon you, before the day of Jehovah's wrath come upon you. Zeph 2:3. Seek Jehovah, all ye humble of the land, who have wrought His right; seek righteousness, seek humility, perhaps ye will be hidden in the day of Jehovah's wrath." The summons in Zeph 2:1 is addressed to the whole of Judah or Israel. The verb qōshēsh, possibly a denom. from qash, signifies to gather stubble (Ex 5:7, Ex 5:12), then generally to gather together or collect, e.g., branches of wood (Num 15:32-33; 3Kings 17:10); in the hithpoel, to gather one's self together, applied to that spiritual gathering which leads to self-examination, and is the first condition of conversion. The attempts of Ewald and Hitzig to prove, by means of doubtful etymological combinations from the Arabic, that the word possesses the meanings, to grow pale, or to purify one's self, cannot be sustained. The kal is combined with the hiphil for the purpose of strengthening it, as in Hab 1:5 and Is 29:9. Nikhsâph is the perf. nipahl in pause, and not a participle, partly because of the לא which stands before it (see however Ewald, 286, g), and partly on account of the omission of the article; and nikhsâph is to be taken as a relative, "which does not turn pale." Kâsaph has the meaning "to long," both in the niphal (vid., Gen 31:30; Ps 84:3) and kal (cf. Ps 17:12; Job 14:15). This meaning is retained by many here. Thus Jerome renders it, "gens non amabilis, i.e., non desiderata a Deo;" but this is decidedly unsuitable. Others render it "not possessing strong desire," and appeal to the paraphrase of the Chaldee, "a people not wishing to be converted to the law." This is apparently the view upon which the Alex. version rests: ἔθνος ἀπαίδευτον. But although nikhsâph is used to denote the longing of the soul for fellowship with God in Ps 84:3, this idea is not to be found in the word itself, but simply in the object connected with it. We therefore prefer to follow Grotius, Gesenius, Ewald, and others, and take the word in its primary sense of turning pale at anything, becoming white with shame (cf. Is 29:22), which is favoured by Zeph 3:15. The reason for the appeal is given in Zeph 2:2, viz., the near approach of the judgment. The resolution brings forth, when that which is resolved upon is realized (for yâlad in this figurative sense, see Prov 27:1). The figure is explained in the second hemistich. The next clause כּמוץ וגו does not depend upon בּטרם, for in that case the verb would stand at the head with Vav cop., but it is a parenthesis inserted to strengthen the admonition: the day comes like chaff, i.e., approaches with the greatest rapidity, like chaff driven by the wind: not "the time passes by like chaff" (Hitzig); for it cannot be shown that yōm was ever used for time in this sense. Yōm is the day of judgment mentioned in Zeph 1:7, Zeph 1:14-15; and עבר here is not to pass by, but to approach, to come near, as in Nahum 3:19. For the figure of the chaff, see Is 29:5. In the second בּטרם is strengthened by לא; and חרון אף, the burning of wrath in the last clause, is explained by יום אף יי, the day of the revelation of the wrath of God.
Zeph 2:3
But because the judgment will so speedily burst upon them, all the pious especially - ‛anvē hâ'ârets, the quiet in the land, οι πραεῖς (Amos 2:7; Is 11:4; Ps 37:11) - are to seek the Lord. The humble (‛ănâvı̄m) are described as those who do Jehovah's right, i.e., who seek diligently to fulfil what Jehovah has prescribed in the law as right. Accordingly, seeking Jehovah is explained as seeking righteousness and humility. The thought is this: they are to strive still more zealously after Jehovah's right, viz., righteousness and humility (cf. Deut 16:20; Is 51:1, Is 51:7); then will they probably be hidden in the day of wrath, i.e., be pardoned and saved (cf. Amos 5:15). This admonition is now still further enforced from Zeph 2:4 onwards by the announcement of the coming of judgment upon all the heathen, that the kingdom of God may attain completion.
Geneva 1599
2:1 Gather (a) yourselves together, yea, gather together, O nation not desired;
(a) He exhorts them to repentance, and wills them to descend into themselves and gather themselves, lest they be scattered like chaff.
John Gill
2:1 Gather yourselves together,.... This is said to the people of the Jews in general; that whereas the judgments of God were coming upon them, as predicted in the preceding chapter Zeph 1:1, it was high time for them to get together, and consider what was to be done at such a juncture; it was right to call a solemn assembly, to gather the people, priests, and elders, together, to some one place, as Joel directs, Joel 1:14 the inhabitants of Jerusalem to the temple, and the people of the land to their respective synagogues, and there humble themselves before the Lord; confess their sins, and declare their repentance for them; and pray that God would show favour to them, and avert his wrath and judgments from them: or, "gather the straw" (y); from yourselves, and then gather it from others, as follows: or, "first adorn yourselves", and "then others", as in the Talmud (z); and the sense is the same with the words of Christ, "first cast out the beam out of thine own eye", &c. Mt 7:3 and the meaning of both is, first correct and amend yourselves, and then reprove others: this sense is given by the Jewish commentators, and is approved by Gussetius (a): or "search yourselves" (b); as some render the word; and that very diligently, as stubble is searched into, or any thing searched for in it; let the body of the people inquire among themselves what should be the cause of these things; what public sins prevailed among them, for which they were threatened with an utter destruction; and let everyone search into his own heart and ways, and consider how much he has contributed to the bringing down such sad calamities upon the nation: thus it became them to search and inquire into their state and circumstances of affairs, in a way of self-examination; or otherwise the Lord would search them in a way of judgment, as threatened Zeph 1:12 or "shake out" (c), or "fan yourselves", as others; remove your chaff by repentance and reformation, that you be not blown away like chaff in the day of God's wrath, as afterwards suggested:
yea, gather together; or "search", or "shake out", or "fan", as before: this is repeated, to show the necessity and importance of it, and the vehemency of the prophet in urging it:
O nation not desired; by other nations, but hated by them, as Abarbinel observes; not desirable to God or good men; not amiable or lovely for any excellencies and goodness in them, but the reverse; being a disobedient and rebellious people; a seed of evildoers, laden with iniquity, who, from the crown of the head to the sole of the feet, were full of wounds, bruises, and putrefying sores; or of disorders and irregularities, sins and transgressions, comparable to them; and therefore, instead of being desirable, were loathsome and abominable: or, as some render the word, "O nation void of desire" (d); or "not affected" with it; who had no desire after God, and the knowledge of his will; after his word and worship; after a return unto him, and reconciliation with him; after his favour, grace, and mercy; not desirous of good things, nor of doing any. So the Targum,
"gather together, and come, and draw near, this people who desire not to return to the law.''
Joseph Kimchi, from the use of the word in the Misnic language, renders it, "O nation not ashamed": of their evil works, being bold and impudent; and yet, such was the goodness and grace of God to them, that he calls them to repentance, and gives them warning before he strikes the blow.
(y) "legite paleas vestras", Gussetius. "proprie est stipulas colligere", Drusius, Piscator, Tarnovius. (z) T. Bab. Bava Metzia, fol. 107. 2. & Bava Bathra, fol. 60. 2. & Sanhedrin, fol. 19. 1. (a) Ebr. Comment. p. 763. (b) "Scrutamini", Pagninus; "disquirite", Munster; "examinate", Vatablus; "perscrutamini", Cocceius. (c) "Excutite vos", Junius & Tremellius, Tarnovius; so Stockius, p. 975. (d) "vacua desiderio", Junius & Tremellius, Piscator; "quae nullo desiderio afficeris", Burkius; "quae nullo tenteris affectu", Munster.
John Wesley
2:1 Gather yourselves - Call a solemn assembly, proclaim a fast. Not desired - Or, not desirous. Unwilling to return, and unworthy to be received on your return.
Robert Jamieson, A. R. Fausset and David Brown
2:1 EXHORTATION TO REPENT BEFORE THE CHALDEAN INVADERS COME. DOOM OF JUDAH'S FOES, THE PHILISTINES, MOAB, AMMON, WITH THEIR IDOLS, AND ETHIOPIA AND ASSYRIA. (Zeph 2:1-15)
Gather yourselves--to a religious assembly, to avert the judgment by prayers (Joel 2:16) [GROTIUS]. Or, so as not to be dissipated "as chaff" (Zeph 2:2). The Hebrew is akin to a root meaning "chaff." Self-confidence and corrupt desires are the dissipation from which they are exhorted to gather themselves [CALVIN]. The foe otherwise, like the wind, will scatter you "as the chaff." Repentance is the gathering of themselves meant.
nation not desired--(Compare 2Chron 21:20), that is, not desirable; unworthy of the grace or favor of God; and yet God so magnifies that grace as to be still solicitous for their safety, though they had destroyed themselves and forfeited all claims on His grace [CALVIN]. The Margin from Chaldee Version has, "not desirous," namely of returning to God. MAURER and GESENIUS translate, "Not waxing pale," that is, dead to shame. English Version is best.
2:22:2: մինչչեւ՛ եղեալ իցէք իբրեւ զծաղիկ անցաւոր, մինչչեւ՛ եկեալ իցէ օր բարկութեան սրտմտութեան Տեառն։
2 քանի դեռ չէք դարձել ինչպէս անցաւոր ծաղիկ, քանի դեռ չի եկել Տիրոջ բարկութեան եւ սրտմտութեան օրը:
2 Դեռ մղեղի պէս մէկ կողմ չքշուած, Դեռ Տէրոջը սաստիկ բարկութիւնը ձեր վրայ չեկած, Դեռ Տէրոջը բարկութեան օրը ձեր վրայ չհասած
մինչչեւ եղեալ իցէք իբրեւ զծաղիկ անցաւոր, մինչչեւ եկեալ իցէ օր բարկութեան`` սրտմտութեան Տեառն:

2:2: մինչչեւ՛ եղեալ իցէք իբրեւ զծաղիկ անցաւոր, մինչչեւ՛ եկեալ իցէ օր բարկութեան սրտմտութեան Տեառն։
2 քանի դեռ չէք դարձել ինչպէս անցաւոր ծաղիկ, քանի դեռ չի եկել Տիրոջ բարկութեան եւ սրտմտութեան օրը:
2 Դեռ մղեղի պէս մէկ կողմ չքշուած, Դեռ Տէրոջը սաստիկ բարկութիւնը ձեր վրայ չեկած, Դեռ Տէրոջը բարկութեան օրը ձեր վրայ չհասած
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2:22:2 доколе не пришло определение день пролетит как мякина доколе не пришел на вас пламенный гнев Господень, доколе не наступил для вас день ярости Господней.
2:2 πρὸ προ before; ahead of τοῦ ο the γενέσθαι γινομαι happen; become ὑμᾶς υμας you ὡς ως.1 as; how ἄνθος ανθος flower παραπορευόμενον παραπορευομαι travel by / around πρὸ προ before; ahead of τοῦ ο the ἐπελθεῖν επερχομαι come on / against ἐφ᾿ επι in; on ὑμᾶς υμας you ὀργὴν οργη passion; temperament κυρίου κυριος lord; master πρὸ προ before; ahead of τοῦ ο the ἐπελθεῖν επερχομαι come on / against ἐφ᾿ επι in; on ὑμᾶς υμας you ἡμέραν ημερα day θυμοῦ θυμος provocation; temper κυρίου κυριος lord; master
2:2 בְּ bᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning לֶ֣דֶת lˈeḏeṯ ילד bear חֹ֔ק ḥˈōq חֹק portion כְּ kᵊ כְּ as מֹ֖ץ mˌōṣ מֹץ chaff עָ֣בַר ʕˈāvar עבר pass יֹ֑ום yˈôm יֹום day בְּ bᵊ בְּ in טֶ֣רֶם׀ ṭˈerem טֶרֶם beginning לֹא־ lō- לֹא not יָבֹ֣וא yāvˈô בוא come עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon חֲרֹון֙ ḥᵃrôn חָרֹון anger אַף־ ʔaf- אַף nose יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning לֹא־ lō- לֹא not יָבֹ֣וא yāvˈô בוא come עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon יֹ֖ום yˌôm יֹום day אַף־ ʔaf- אַף nose יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:2. priusquam pariat iussio quasi pulverem transeuntem diem antequam veniat super vos ira furoris Domini antequam veniat super vos dies furoris DominiBefore the decree bring forth the day as dust passing away, before the fierce anger of the Lord come upon you, before the day of the Lord's indignation come upon you.
2. before the decree bring forth, the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you.
2:2. Until the decree settles accounts, the day like dust is passing away, before which the wrath of the fury of the Lord may overcome you, before which the day of the anger of the Lord may overcome you.
2:2. Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you.
Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD' S anger come upon you:

2:2 доколе не пришло определение день пролетит как мякина доколе не пришел на вас пламенный гнев Господень, доколе не наступил для вас день ярости Господней.
2:2
πρὸ προ before; ahead of
τοῦ ο the
γενέσθαι γινομαι happen; become
ὑμᾶς υμας you
ὡς ως.1 as; how
ἄνθος ανθος flower
παραπορευόμενον παραπορευομαι travel by / around
πρὸ προ before; ahead of
τοῦ ο the
ἐπελθεῖν επερχομαι come on / against
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ὀργὴν οργη passion; temperament
κυρίου κυριος lord; master
πρὸ προ before; ahead of
τοῦ ο the
ἐπελθεῖν επερχομαι come on / against
ἐφ᾿ επι in; on
ὑμᾶς υμας you
ἡμέραν ημερα day
θυμοῦ θυμος provocation; temper
κυρίου κυριος lord; master
2:2
בְּ bᵊ בְּ in
טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning
לֶ֣דֶת lˈeḏeṯ ילד bear
חֹ֔ק ḥˈōq חֹק portion
כְּ kᵊ כְּ as
מֹ֖ץ mˌōṣ מֹץ chaff
עָ֣בַר ʕˈāvar עבר pass
יֹ֑ום yˈôm יֹום day
בְּ bᵊ בְּ in
טֶ֣רֶם׀ ṭˈerem טֶרֶם beginning
לֹא־ lō- לֹא not
יָבֹ֣וא yāvˈô בוא come
עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon
חֲרֹון֙ ḥᵃrôn חָרֹון anger
אַף־ ʔaf- אַף nose
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
טֶ֨רֶם֙ ṭˈerem טֶרֶם beginning
לֹא־ lō- לֹא not
יָבֹ֣וא yāvˈô בוא come
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
יֹ֖ום yˌôm יֹום day
אַף־ ʔaf- אַף nose
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:2. priusquam pariat iussio quasi pulverem transeuntem diem antequam veniat super vos ira furoris Domini antequam veniat super vos dies furoris Domini
Before the decree bring forth the day as dust passing away, before the fierce anger of the Lord come upon you, before the day of the Lord's indignation come upon you.
2:2. Until the decree settles accounts, the day like dust is passing away, before which the wrath of the fury of the Lord may overcome you, before which the day of the anger of the Lord may overcome you.
2:2. Before the decree bring forth, [before] the day pass as the chaff, before the fierce anger of the LORD come upon you, before the day of the LORD’S anger come upon you.
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Albert Barnes: Notes on the Bible - 1834
2:2: Before the decree bring forth - God's word is full (as it were) of the event which it foretelleth; it contains its own fulfillment in itself, and "travaileth" until it come to pass, giving signs of its coming, yet delaying until the full time. Time is said to bring forth what is wrought in it. "Thou knowest not, what a day shall bring forth."
Before the day pass as the chaff - Or, parenthetically, "like chaff the day passeth by." God's counsels lie wrapt up, as it were, in the womb of time, wherein He hides them, until the moment which He has appointed, and they break forth suddenly to those who look not for them. The mean season is given for repentance, that is, the day of grace, the span of repentance still allowed, which is continually whirling more swiftly by; and woe, if it be fruitless as chaff! Those who profit not by it shall also be as chaff, carried away pitilessly by the whirlwind to destruction. Time, on which eternity hangs, is a slight, uncertain thing, as little to be counted upon, as the light dry particles which are the sport of the wind, driven uncertainly here and there. But when it is "passed," then "cometh," not "to" them, but "upon" them, from heaven, overwhelming them, "abiding upon" Joh 3:36 them, not to pass away, "the heat of the anger of Almighty God." This warning he twice repeats, to impress the certainty and speed of its conming Gen 41:32. It is the warning of our Lord, "Take heed, lest that day come upon you unawares" Luk 21:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: the decree: Zep 3:8; Kg2 22:16, Kg2 22:17, Kg2 23:26, Kg2 23:27; Eze 12:25; Mat 24:35; Pe2 3:4-10
as: Job 21:18; Psa 1:4; Isa 17:13, Isa 41:15, Isa 41:16; Hos 13:3
before the fierce: Zep 1:18; Ch2 36:16, Ch2 36:17; Psa 2:12, Psa 50:22; Jer 23:20; Lam 4:11; Nah 1:6; Mal 4:1, Mal 4:2; Luk 13:24-28
before the day of: Psa 95:7, Psa 95:8
John Gill
2:2 Before the decree bring forth, before the day pass as the chaff,.... Which was like a woman big with child, ready to be delivered. The decree of God concerning the people of the Jews was pregnant with wrath and ruin for their sins, and just ripe for execution; and therefore, before it was actually executed, they are exhorted as above; not that the decree of God which was gone forth could be frustrated and made void by anything done by them; only that, when it was put into execution, such as repented of their sins might be saved from the general calamity; which they are called upon to do before the day come appointed by the Lord for the execution of this decree; which lingered not, and was not delayed, but slid on as swiftly as chaff before the driving wind. There is some difficulty in the rendering and sense of these words; some thus, "before the day, which passes as chaff, brings forth the decree" (e); that is, before the time, which moves swiftly, brings on the execution of the decree, or of the thing decreed in it, it is big with: others, "before the decree brings forth the day that passeth as chaff" (f); or in which the chaff shall be separated from the wheat, pass away, be dispersed here and there; that is, before they were scattered about by it as chaff: and to this sense the Septuagint and Arabic versions, "before ye are as a flower"; or, as the Syriac, "as chaff that passeth away"; and so the Targum more fully,
"before the decree of the house of judgment come out upon you, and ye be like chaff which the wind blows away, and like a shadow which passes from before the day.'' See Ps 1:4.
Before the fierce anger of the Lord come upon you, before the day of the Lord's anger come upon you; these phrases explain the former, and show what the decree was big with, and ready to bring forth, even the judgments of God, in wrath and fierce anger; and what the day is, said to pass as the chaff; the day of God's vengeance fixed by him, which should come upon them, and scatter them like chaff among the nations of the world: or rather the words may be rendered thus, as by Gussetius (g), "whilst as yet the decree hath not brought forth, the day passeth away like chaff"; being neglected and spent in an useless and unprofitable manner; for which they are reproved; and therefore are exhorted to be wiser for the future, and redeem precious time; and, before the Lord's anger comes upon them, do what is before exhorted to, and particularly what follows:
(e) "antequam dies, quae transit ut palea, pariat decretum", Drusius; so Ben Melech. (f) "Priusquam decretum Dei pariat deim veluti glumae transeuntis", Grotius. (g) Ebr. Comment. p. 305.
John Wesley
2:2 The decree - Before God's decree is put in execution. The day - Before the day of your calamities. As the chaff - Carry you away as the wind carries chaff away.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Before the decree bring forth--that is, Before God's decree against you announced by me (Zep. 1:1-18) have its fulfilment. As the embryo lies hid in the womb, and then emerges to light in its own due time, so though God for a time hides His vengeance, yet He brings it forth at the proper season.
before the day pass as the chaff--that is, before the day for repentance pass, and with it you, the ungodly, pass away as the chaff (Job 21:18; Ps 1:4). MAURER puts it parenthetically, "the day (that is, time) passes as the chaff (that is, most quickly)." CALVIN, "before the decree bring forth" (the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, that is, in a moment, though they thought that it would be long before they could be overthrown. English Version is best; the latter clause being explanatory of the former, and so the before being understood, not expressed.
2:32:3: Խնդրեցէ՛ք զՏէր ամենայն խոնարհք երկրի. իրաւունս արարէ՛ք եւ զարդարութիւն խնդրեցէ՛ք. եւ տո՛ւք պատասխանի նոցա, զի ծածկեսջիք յաւուր բարկութեան Տեառն։
3 Փնտռեցէ՛ք Տիրոջը, երկրի բոլո՛ր խոնարհներ, իրաւո՛ւնք արէք, արդարութի՛ւն որոնեցէք եւ պատասխա՛ն տուէք նրանց, որովհետեւ Տիրոջ բարկութեան օրը պիտի թաքնուէք:
3 Տէրը փնտռեցէ՛ք, ո՛վ երկրի բոլոր խոնարհներ։Դուք որ անոր օրէնքը կը գործադրէք, Արդարութի՛ւն փնտռեցէք, խոնարհութի՛ւն փնտռեցէք, Թերեւս Տէրոջը բարկութեան օրը ծածկուիք։
Խնդրեցէք զՏէր, ամենայն խոնարհք [18]երկրի. իրաւունս արարէք եւ զարդարութիւն խնդրեցէք, եւ տուք պատասխանի նոցա. զի`` ծածկեսջիք յաւուր բարկութեան Տեառն:

2:3: Խնդրեցէ՛ք զՏէր ամենայն խոնարհք երկրի. իրաւունս արարէ՛ք եւ զարդարութիւն խնդրեցէ՛ք. եւ տո՛ւք պատասխանի նոցա, զի ծածկեսջիք յաւուր բարկութեան Տեառն։
3 Փնտռեցէ՛ք Տիրոջը, երկրի բոլո՛ր խոնարհներ, իրաւո՛ւնք արէք, արդարութի՛ւն որոնեցէք եւ պատասխա՛ն տուէք նրանց, որովհետեւ Տիրոջ բարկութեան օրը պիտի թաքնուէք:
3 Տէրը փնտռեցէ՛ք, ո՛վ երկրի բոլոր խոնարհներ։Դուք որ անոր օրէնքը կը գործադրէք, Արդարութի՛ւն փնտռեցէք, խոնարհութի՛ւն փնտռեցէք, Թերեւս Տէրոջը բարկութեան օրը ծածկուիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Взыщите Господа, все смиренные земли, исполняющие законы Его; взыщите правду, взыщите смиренномудрие; может быть, вы укроетесь в день гнева Господня.
2:3 ζητήσατε ζητεω seek; desire τὸν ο the κύριον κυριος lord; master πάντες πας all; every ταπεινοὶ ταπεινος humble γῆς γη earth; land κρίμα κριμα judgment ἐργάζεσθε εργαζομαι work; perform καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ζητήσατε ζητεω seek; desire καὶ και and; even ἀποκρίνεσθε αποκρινομαι respond αὐτά αυτος he; him ὅπως οπως that way; how σκεπασθῆτε σκεπαζω in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament κυρίου κυριος lord; master
2:3 בַּקְּשׁ֤וּ baqqᵊšˈû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole עַנְוֵ֣י ʕanwˈê עָנָו humble הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מִשְׁפָּטֹ֖ו mišpāṭˌô מִשְׁפָּט justice פָּעָ֑לוּ pāʕˈālû פעל make בַּקְּשׁוּ־ baqqᵊšû- בקשׁ seek צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice בַּקְּשׁ֣וּ baqqᵊšˈû בקשׁ seek עֲנָוָ֔ה ʕᵃnāwˈā עֲנָוָה humility אוּלַי֙ ʔûlˌay אוּלַי perhaps תִּסָּ֣תְר֔וּ tissˈāṯᵊrˈû סתר hide בְּ bᵊ בְּ in יֹ֖ום yˌôm יֹום day אַף־ ʔaf- אַף nose יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:3. quaerite Dominum omnes mansueti terrae qui iudicium eius estis operati quaerite iustum quaerite mansuetum si quo modo abscondamini in die furoris DominiSeek the Lord, all ye meek of the earth, you that have wrought his judgment: seek the just, seek the meek: if by any means you may be hid in the day of the Lord's indignation.
3. Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger.
2:3. Seek the Lord, all you meek of the earth; you who have been working are his judgment. Seek the just, seek the meek. So then, in some way, you might be hidden in the day of the fury of the Lord.
2:3. Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger.
Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD' S anger:

2:3 Взыщите Господа, все смиренные земли, исполняющие законы Его; взыщите правду, взыщите смиренномудрие; может быть, вы укроетесь в день гнева Господня.
2:3
ζητήσατε ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
πάντες πας all; every
ταπεινοὶ ταπεινος humble
γῆς γη earth; land
κρίμα κριμα judgment
ἐργάζεσθε εργαζομαι work; perform
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ζητήσατε ζητεω seek; desire
καὶ και and; even
ἀποκρίνεσθε αποκρινομαι respond
αὐτά αυτος he; him
ὅπως οπως that way; how
σκεπασθῆτε σκεπαζω in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
κυρίου κυριος lord; master
2:3
בַּקְּשׁ֤וּ baqqᵊšˈû בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
עַנְוֵ֣י ʕanwˈê עָנָו humble
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מִשְׁפָּטֹ֖ו mišpāṭˌô מִשְׁפָּט justice
פָּעָ֑לוּ pāʕˈālû פעל make
בַּקְּשׁוּ־ baqqᵊšû- בקשׁ seek
צֶ֨דֶק֙ ṣˈeḏeq צֶדֶק justice
בַּקְּשׁ֣וּ baqqᵊšˈû בקשׁ seek
עֲנָוָ֔ה ʕᵃnāwˈā עֲנָוָה humility
אוּלַי֙ ʔûlˌay אוּלַי perhaps
תִּסָּ֣תְר֔וּ tissˈāṯᵊrˈû סתר hide
בְּ bᵊ בְּ in
יֹ֖ום yˌôm יֹום day
אַף־ ʔaf- אַף nose
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:3. quaerite Dominum omnes mansueti terrae qui iudicium eius estis operati quaerite iustum quaerite mansuetum si quo modo abscondamini in die furoris Domini
Seek the Lord, all ye meek of the earth, you that have wrought his judgment: seek the just, seek the meek: if by any means you may be hid in the day of the Lord's indignation.
2:3. Seek the Lord, all you meek of the earth; you who have been working are his judgment. Seek the just, seek the meek. So then, in some way, you might be hidden in the day of the fury of the Lord.
2:3. Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD’S anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. После увещаний к целому народу (ст. 1-2) пророк, на замечая в массах народа никакого отклика на свою проповедь, как предоставляет народ своей собственной участи, и обращается теперь к небольшой, избранной части благочестивых, верующих членов народа, называя их анве-гаарец, tapeinoi ghV, mansueti terrae, смиреннии земли. Их он убеждает: "взыщите Господа", евр. баккешу эт Иегова, zhthsate ton Kurion, quaerite Dominum, т. е. по разъяснению блаж. Феодорита: "обратите взор на ничтожность своего естества, на праотца своего - пусть и взыщите Создателя, богато оделившего вас стольким благами. Потом учит пророк, каким способом можно взыскать Бога: суд содевайте, и правды взыщите, (взыщите кротости) и отвещайте я. Держитесь прямодушия и справедливости, возлюбите жизнь скромную и умеренную" (с. 47). Главная и основная добродетель, которая, по пророку, наиболее приближает человека к Богу и соединяет его с Ним и которую, поэтому, пророк заповедует "смиренным земли", есть смирение, евр. анава. Слово анава - одного корня с анав, "смиренный", и подобно этому последнему, выражает о физической угнетенности и приниженности человека (Пс IX:13. 33; Притч XIV:21), но о его нравственных качествах: терпении, смирении, кротости (Чис XII:3; Притч III:34; XVI:19), и притом нередко означает не просто проявляющееся в том или другом случае подчинение человека воле Божией, но как постоянное, господствующее над всею душевною жизнью, настроение, по-гречески обозначаемое названиями: prauthV, tapeinofrosunh... В таком именно смысле, в смысле благочестия, встречается слово анава в книге Притчей, (XV:33; XVIII:3, XXII:4), как прилагательное анав - в книге Псалмов (Пс XI:6; LXХI:12-14; LXXXI:3-4; СХXXIX:13).

Несправедливо некоторые исследователи (Швалли в др. ) утверждали, что евреи и их пророки до плена не почитали смирения религиозною добродетелью, так как народ еврейский тогда отличался противоположными качествами и потому видел иные идеалы нравственной жизни, и так как встречающееся в немногих пророческих местах бесспорно допленного происхождения слово анав (Ам II:7; VIII:4; Ис ХI:4; XXIX:19) означает просто "бедный". На этом основании исследователи эти приписывают месту Соф II:3, где анав и анава являются вполне определенными религиозными терминами, послепленное происхождение. Но здесь, прежде всего, совершенно напрасно оставляются без внимания те немалочисленные места из книг Псалмов и Притчей, где рассматриваемые слова анав и анава имеют несомненно этический характер (редакция этих книг совершенно произвольно отодвигается во времена послепленные). Затем, есть и пророческие места, допленное происхождение которых не заподозривается и критикою, в которых понятие анав имеет бесспорное отношение к нравственной характеристике человека, напр. в Ам II:6-7, где анав стоит в параллели с цаддик правый - понятием, несомненно относящимся к характеристике внутреннего нравственного состояния человека (ср. Ис XI:4), сюда же относится место Мих VI:8, где в числе богоугодных добродетелей называется и то, чтобы "смиренномудренно ходить пред Богом" (ср. еще Чис XII:3: и др. ). Наконец, весьма сомнительную ценность имеет утверждение, будто до плена не только у рядовых евреев, но и у самих пророков господствовали иные идеалы нравственной жизни, среди которых смирение пред Богом не имело места. Против этого решительно говорят не только отдельные случаи проявления библейскими евреями глубокого смирения пред Богом - Иаковом Быт XXXII:10, Давидом 2: Цар VII:18, даже Ахавом, 3: Цар XXI:29: и под., но главное - созданный допленными пророками великий образ Раба Иеговы, глубочайшую суть служения Которого образует беспримерное смирение. Можно еще прибавить, что без смирения вообще немыслима истинная религия, а такою без сомнения была библейская религия на протяжении всех веков ее существования.

Под условием праведности и смиренномудрия пророк подает своим слушателям некоторую надежду избавиться от общей гибели ["Может быть, вы как-нибудь скроетесь в день пламенного гнева Божия", т. е. может быть случайно вследствие того, что искали Господа и творили правду Его, - вы будете иметь возможность избежать гнева в приближающийся день и избежать плена" (блаж. Иероним, с. 270).]. Но это есть лишь частичная и не лишенная неуверенности надежда. Суд неизбежен, и он прострется не на Иудею только, но и на другие народы. Но именно ввиду грядущего суда Божия праведники должны являть требуемые от них пророком добродетели: после суда Божия над нечестивыми настанет новый, лучший порядок вещей, при котором будет восстановлено требуемое нравственным законом соответствие между нравственным достоинством человека и его внешним состоянием. Отсюда речи против иноплеменников, начинающиеся со ст. 4-го, соединяются с предыдущею речью увещания к Иудеям причинным союзом ки, dioti, quia; ближайшую связь двух отделов главы II-й блаж. Феодорит выражает так: "Если приступите к упомянутому выше покаянию, то приобретете спасение, а города иноплеменные потерпят предсказанные бедствия" (с. 47).
Adam Clarke: Commentary on the Bible - 1831
2:3: Ye meek of the earth - ענוי anavey, ye oppressed and humbled of the land.
It may be ye shall be hid - The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest.
Albert Barnes: Notes on the Bible - 1834
2:3: Seek ye the Lord - He had exhorted sinners to penitence; he now calls the righteous to persevere and increase more and more. He bids them "seek diligently" , and that with a three-fold call, to seek Him from whom they received daily the three-fold blessing Num 6:23-26, Father, Son, and Holy Spirit, as he had just before threatened God's impending judgment with the same use of the mysterious number, three. They, whom he calls, were already, by the grace of God, "meek," and "had wrought His judgment." Rup.: "Submitting themselves to the word of God, they had done and were doing the judgment of God, 'judging themselves that they benot judged;' the beginning of which judgment is, as sinners and guilty of death, to give themselves to the Cross of the Lord, that is, to be 'baptized' in 'His Death and be buried with Him by Baptism into death;' but the perfection of that judgment or righteousness is, to 'walk in newness of life, as He rose from the dead through the glory of the Father' Rom 6:3-4."
Dionysius: "Since the meek already have God through grace as the Possessor and Dweller in their heart, how shall they seek Him but that they may have Him more fully and more perfectly, knowing Him more clearly, loving Him more ardently, cleaving to Him more inseparably, that so they may be heard by Him, not for themselves only, but for others?" It is then the same Voice as at the close of the Rev_elation, "the righteous, let him be still more righteous; the holy, let him be still more holy" Rev 22:11. They are the "meek," who are exhorted "diligently" to "seek meekness," and they who had "wrought His judgment," who are "diligently" to "seek Righteousness." And since our Lord saith, "Learn of Me, for I am meek and lowly of heart" Mat 11:29, He bids (Jerome) "those who imitated His meekness and did His judgment, to seek the Lord in their meekness." Meekness and Righteousness may be His Attributes, Who is All-gentleness and All-Righteousness, the Fountain of all, wheresoever it is, in gentleness receiving penitents, and, as "the Righteous Judge, giving the crown of righteousness" to those who "love Him and keep His commandments," yea He joineth righteousness with meekness, since without His mercy no man living could be justified in His Sight. Cyril: "God is sought by us, when, of our choice, laying aside all listlessness, we thirst after doing what pleases Him; and we shall do judgment too, when we fulfill His divine law, working out what is good unshrinkingly; and we shall gain the prize of righteousness, when crowned with glory for well-doing and running the well-reported anti blameless way of true piety to God and of love to the brethren, for 'love is the fulfilling of the law' Rom 13:10."
It may be ye shall be hid in the day of the Lord's anger - Rup.: "Shall these too then scarcely be 'hid in the day of the Lord's anger?' Doth not the Apostle Peter say the very same? 'If it first begin at us, what shall be the end of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?' Pe1 4:17-18. So then, although any be 'meek,' although he 'have wrought the judgment' of the Lord, let him ever suspect himself, nor think that he has 'already attained,' since neither can any righteous be saved, if he be judged 'without mercy.'" Dionysius: "He saith, if 'may' be; not that there is any doubt that the meek and they who perseveringly seek God, shall then be saved, but, to convey how difficult it is to be saved, and how fearful and rigorous is the judgment of God." To be hid is to be sheltered from wrath under the protection of God; as David says, "In the time of trouble He shall hide me" Psa 27:5; and, "Thou shalt hide them (that trust in Thee) in the secret of Thy presence from the pride of man; Thou shalt keep them secretly in a pavilion from the strife of tongues" Psa 31:20. And in Isaiah, "A Man shall be as an hiding-place from the wind, and a covert from the tempest" Isa 32:2; and, "There shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain" Isa 5:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Seek ye: Psa 105:4; Isa 55:6, Isa 55:7; Jer 3:13, Jer 3:14, Jer 4:1, Jer 4:2, Jer 29:12, Jer 29:13; Hos 7:10, Hos 10:12; Amo 5:4-6, Amo 5:14, Amo 5:15; Mat 7:7, Mat 7:8
all: Ch2 34:27, Ch2 34:28; Psa 22:26, Psa 25:8, Psa 25:9, Psa 76:9, Psa 149:4; Isa 61:1; Jer 22:15, Jer 22:16; Zac 8:19; Mat 5:5; Jam 1:21, Jam 1:22; Pe1 3:4
seek righteousness: Phi 3:13, Phi 3:14; Th1 4:1, Th1 4:10; Pe1 1:22; Pe2 3:18
it may: Sa2 12:22; Joe 2:13, Joe 2:14; Amo 5:15; Jon 3:9
hid: Gen 7:15, Gen 7:16; Exo 12:27; Psa 31:20, Psa 32:6, Psa 32:7, Psa 57:1, Psa 91:1; Pro 18:10; Isa 26:20, Isa 26:21; Jer 39:18, Jer 45:5; Col 3:2-4
Geneva 1599
2:3 Seek ye the LORD, all ye meek of the earth, which (b) have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.
(b) That is, who have lived uprightly and godly according as he prescribes by his word.
John Gill
2:3 Seek ye the Lord, all ye meek of the earth,.... Or "of the land", of the land of Judea. In this time of great apostasy, there was a remnant according to the election of grace, whom the Lord reserved for himself, and bestowed his grace upon; and it is for the sake of these that the general exhortations to repentance and reformation are given out, to whom alone they were to be useful, that they might be protected and preserved from the general ruin; for such as are here described are persons the Lord takes great notice of; he gives them more grace; he lifts them up when bowed down; he beautifies them with salvation; he feeds them to full satisfaction; he teaches them his ways, his mind and will; he dwells with them here, and will cause them to inherit the new heaven and new earth hereafter: they are such who have a true sense of sin, and the exceeding sinfulness of it, which humbles them; and, conscious of the imperfection of their own righteousness, submit to the righteousness of Christ; acknowledge they are saved alone by the grace of God; and that all they have and expect to enjoy is owing to that; they are humble under the mighty hand of God, in every afflictive providence; patiently take all wrongs, abuses, and injuries done them by men; and not envious at the superior gifts, grace, and usefulness of others, but rejoice therein; have mean sentiments of themselves, and very high ones of others that excel in grace and holiness; these are truly gracious persons; and are like unto, and are followers of, the meek and lowly Jesus: and are here exhorted "to seek the Lord": that is, by prayer and supplication, to know more of his mind and will, and especially their duty in their present circumstances; implore his grace and mercy, protection and safety, in a day of common danger; and attend the public ordinances of his house, in order to enjoy his presence and communion with him: for to seek the Lord is to seek his face and favour, to have the light of his countenance, and the discoveries of his love; and to seek his honour and glory in all things: particularly the Lord Christ may be meant, who was to come in the flesh, and good men sought for before he came, and now he is come; and to him should men seek for righteousness and life; for peace and pardon; for grace, and all supplies of it: and for everlasting salvation; and all this before as well as since his coming: and such seek him aright, who seek him early, in the first place, and above all things; who seek him with their whole hearts, sincerely, diligently, and constantly; and where he is to be found, in the ministry of his word and ordinances:
which have wrought his judgment: the judgment of the Lord; acted according to his mind and will, revealed in his word, which is the rule of judgment, both as to faith and practice; observed his laws and statutes; kept his ordinances, as they were delivered; and did works of righteousness from right principles, and with right views, as fruits of faith, and as meet for repentance:
seek righteousness; not their own, and justification by that; for this would be doing what the carnal Jews did, and in vain, and is inconsistent with seeking the Lord, as before; but the righteousness of God, the kingdom of God and his righteousness, even the righteousness of Christ, who is God, and which only gives a right unto the kingdom of God or heaven: seeking this supposes a want of righteousness, which is in every man; a sense of that want, which only some have; a view of a righteousness without a man, in another, even in Christ; and of the glory, fulness, and excellency of his righteousness, which make it desirable, and worth seeking for; though this exhortation may also include in it a living to him soberly and righteously, as a fruit of divine grace, and to the glory of God, and according to his will, without trusting in it, and depending upon it, for life and salvation:
seek meekness; even though they were meek ones already, yet it became them to seek after more of this grace of meekness, that they might increase therein, and abound in the exercise of it, and be careful that they failed not in it; since the enemy of souls often attacks the saints in that in which they most excel, and succeeds: so Moses, the meekest man on earth, being off of his guard, and provoked, spoke unadvisedly with his lips; and it went ill with him on that account, Num 12:3 besides, this exhortation, as well as the preceding, may have a respect to their concern with others; that they should study, as much as in them lay, not only to do righteousness and exercise meekness themselves, but to cultivate these among others; with which agrees Kimchi's note,
"seek righteousness and meekness with others; as if it was said, study with all your might and main to return them to the right way:''
Tit may be ye shall be hid in the day of the Lord's anger; in the time of the destruction of Jerusalem by the Chaldeans, when some were put to the sword, and others carried captive: now there was a possibility, yea, a probability, that such persons before described would be saved at this time from the general calamity; be hid, protected, and preserved, by the power and, providence of God, Jeremiah, Baruch, and others, were: this, though it is not said as a certain thing, because a corporeal blessing, which the people of God cannot always be assured of in a time of public distress; yet not expressed in a doubting manner, much less despairing; but rather as presuming, at least hoping it would be, being possible and probable; and so encouraging to the above exercises of religion; and such that have the grace of God, and seek him, and seek to Christ alone for righteousness and life, may depend upon it that they shall be hid, and be safe and secure, when the wrath of God at the last day comes upon an ungodly world, Is 32:2. The Targum of the whole is,
"seek the fear of the Lord, all ye meek of the earth, who do the judgments of his will; seek truth, seek meekness; it may be there will be a protection for you in the day of the Lord's anger.''
The Vulgate Latin version is, "seek the Lord--seek the just, seek the meek One"; as expressive of a person, even the Lord Christ, the just and Holy One, the meek and lowly Jesus.
John Wesley
2:3 Seek - Fear, worship, depend on him alone. Ye meek - Ye humble ones. Wrought his judgment - Obeyed his precepts. Seek righteousness - Continue therein. Seek meekness - Patiently wait on the just and merciful God. Hid - Under the wing of Divine Providence.
Robert Jamieson, A. R. Fausset and David Brown
2:3 As in Zeph 2:1 (compare Note, see on Zeph 1:12) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (Ps 76:9). The meek bow themselves under God's chastisements to God's will, whereas the ungodly become only the more hardened by them.
Seek ye the Lord--in contrast to those that "sought not the Lord" (Zeph 1:6). The meek are not to regard what the multitudes do, but seek God at once.
his judgment--that is, law. The true way of "seeking the Lord" is to "work judgment," not merely to be zealous about outward ordinances.
seek meekness--not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance.
Tit may be ye shall be hid-- (Is 26:20; Amos 5:6). This phrase does not imply doubt of the deliverance of the godly, but expresses the difficulty of it, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (1Pet 4:17-19) [CALVIN]. Compare 4Kings 25:12.
2:42:4: Զի Գազա յափշտակեալ լիցի. եւ Ասկաղոն յապականութիւն. եւ Ազովտոս ՚ի միջօրէի կործանեսցի եւ Ակկարոն յարմատո՛յ խլեսցի[10748]։ [10748] Ոմանք. ՚Ի մէջօրէի կոր՛՛... յարմատոց խլես՛՛։
4 Գազան յափշտակուած կը լինի, Ասկաղոնը կ’աւերուի, Ազոտոսը միջօրէին կը կործանուի, եւ Ակկարոնը արմատից կը խլուի:
4 Քանզի Գազանը պիտի լքուի, Ասկաղոնը պիտի ամայանայ, Ազովտոսը կէսօրուան ատեն պիտի վռնտուի Եւ Ակկարոնը արմատէն պիտի խլուի։
Զի Գազա յափշտակեալ լիցի, եւ Ասկաղոն յապականութիւն, եւ Ազովտոս ի միջօրէի կործանեսցի, եւ Ակկարոն յարմատոյ խլեսցի:

2:4: Զի Գազա յափշտակեալ լիցի. եւ Ասկաղոն յապականութիւն. եւ Ազովտոս ՚ի միջօրէի կործանեսցի եւ Ակկարոն յարմատո՛յ խլեսցի[10748]։
[10748] Ոմանք. ՚Ի մէջօրէի կոր՛՛... յարմատոց խլես՛՛։
4 Գազան յափշտակուած կը լինի, Ասկաղոնը կ’աւերուի, Ազոտոսը միջօրէին կը կործանուի, եւ Ակկարոնը արմատից կը խլուի:
4 Քանզի Գազանը պիտի լքուի, Ասկաղոնը պիտի ամայանայ, Ազովտոսը կէսօրուան ատեն պիտի վռնտուի Եւ Ակկարոնը արմատէն պիտի խլուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Ибо Газа будет покинута и Аскалон опустеет, Азот будет выгнан среди дня и Екрон искоренится.
2:4 διότι διοτι because; that Γάζα γαζα Gaza διηρπασμένη διαρπαζω ransack ἔσται ειμι be καὶ και and; even Ἀσκαλὼν ασκαλων be εἰς εις into; for ἀφανισμόν αφανισμος obscurity καὶ και and; even Ἄζωτος αζωτος Azōtos; Azotos μεσημβρίας μεσημβρια midday ἐκριφήσεται εκριπτω and; even Ακκαρων ακκαρων uproot
2:4 כִּ֤י kˈî כִּי that עַזָּה֙ ʕazzˌā עַזָּה Gaza עֲזוּבָ֣ה ʕᵃzûvˈā עזב leave תִֽהְיֶ֔ה ṯˈihyˈeh היה be וְ wᵊ וְ and אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon לִ li לְ to שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation אַשְׁדֹּ֗וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod בַּֽ bˈa בְּ in † הַ the צָּהֳרַ֨יִם֙ ṣṣohᵒrˈayim צָהֳרַיִם noon יְגָ֣רְשׁ֔וּהָ yᵊḡˈārᵊšˈûhā גרשׁ drive out וְ wᵊ וְ and עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron תֵּעָקֵֽר׃ ס tēʕāqˈēr . s עקר root up
2:4. quia Gaza destructa erit et Ascalon in desertum Azotum in meridie eicient et Accaron eradicabiturFor Gaza shall be destroyed, and Ascalon shall be a desert, they shall cast out Azotus at noonday, and Accaron shall be rooted up.
4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noonday, and Ekron shall be rooted up.
2:4. For Gaza will be destroyed, and Ashkelon will be in the desert; they will expel Ashdod at midday, and Ekron will be eradicated.
2:4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up:

2:4 Ибо Газа будет покинута и Аскалон опустеет, Азот будет выгнан среди дня и Екрон искоренится.
2:4
διότι διοτι because; that
Γάζα γαζα Gaza
διηρπασμένη διαρπαζω ransack
ἔσται ειμι be
καὶ και and; even
Ἀσκαλὼν ασκαλων be
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
καὶ και and; even
Ἄζωτος αζωτος Azōtos; Azotos
μεσημβρίας μεσημβρια midday
ἐκριφήσεται εκριπτω and; even
Ακκαρων ακκαρων uproot
2:4
כִּ֤י kˈî כִּי that
עַזָּה֙ ʕazzˌā עַזָּה Gaza
עֲזוּבָ֣ה ʕᵃzûvˈā עזב leave
תִֽהְיֶ֔ה ṯˈihyˈeh היה be
וְ wᵊ וְ and
אַשְׁקְלֹ֖ון ʔašqᵊlˌôn אַשְׁקְלֹון Ashkelon
לִ li לְ to
שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation
אַשְׁדֹּ֗וד ʔašdˈôḏ אַשְׁדֹּוד Ashdod
בַּֽ bˈa בְּ in
הַ the
צָּהֳרַ֨יִם֙ ṣṣohᵒrˈayim צָהֳרַיִם noon
יְגָ֣רְשׁ֔וּהָ yᵊḡˈārᵊšˈûhā גרשׁ drive out
וְ wᵊ וְ and
עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron
תֵּעָקֵֽר׃ ס tēʕāqˈēr . s עקר root up
2:4. quia Gaza destructa erit et Ascalon in desertum Azotum in meridie eicient et Accaron eradicabitur
For Gaza shall be destroyed, and Ascalon shall be a desert, they shall cast out Azotus at noonday, and Accaron shall be rooted up.
2:4. For Gaza will be destroyed, and Ashkelon will be in the desert; they will expel Ashdod at midday, and Ekron will be eradicated.
2:4. For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7. Грозная речь пророка обращается, прежде всего, к западным соседям евреев - филистимлянам. Именем земли филистимской, евр. Пелешет (в греческой передаче Palaistinh, ср. Herod. Hist II, 104; VII, 89), Пс LIX:10; Ис XIV:29: и др., в Библии называется береговая полоса нынешней Сирии от Яффы до Газы, в библейский период граничившая с коленами Дановыми, Симеоновым и Иудиным. Имя встречается в клинообразных письменах в формах Palastu, Pilistu. Находящийся также в эфиопском языке корень этот выражает понятие странствования, переселения, что напоминает передачу у LXX народного имени пелиштим нарицательным: allofuloi, иноплеменники. В самом названии филистимлян, по-видимому заключалась мысль о переселении их в Палестину из какой-то другой страны. И в Библии сохранилось предание о доисторическом их выселении их некоего Кафтора (Ам IX:7; Втор II:23; сн. Быт Х:14; 1: Пар I:12) или острова Кафтора (Иер XLVII:4) - по господствующему в науке мнению (Эвальда, Кинерта, Штаде и др. ) острова Крита. Отсюда два другие названия филистимлян - Кафторим и Кретим (ср. Иез XXV:16; Соф II:5). Мнение о происхождении филистимлян с острова Крита было общераспространенным в древности, как видно, между прочим, из толкований св. Кирилла Александрийского, блаженных Феодорита и Иеронима. В пользу этого мнения не без основания приводят (Штаде) Odyss. XIX, 172-177. История филистимлян по Библии проходит параллельно истории библейских евреев почти на всем ее протяжении; первые то господствовали над евреями (напр. в период Судей, отчасти при Сауле), то подчинялась им (при Давиде, после при Езекии и т. д. ), вообще были связаны с Израильско-Иудейскою историей многочисленными нитями. В политико-административном отношении страна филистимлян делилась на пять округов, подчинявшихся пяти владельцам (сераним И. Haв XIII:3) и имевших каждый своего рода столицу в виде городов: Газы, Азота, Аскалона, Екрона, или, по чтению, LXX, Аккарона и Гефа, с преобладанием Газы. О географическом положении всех этих городов и их округов сказано в Толков. Библии, т. II, с. 330: и 326-329. Пророк Софония не упоминает об участи Гефа, (как и другие пророки, предрекавшие запустение филистимской страны, Ам I:6-8; Иер XXV:20; Зах IX:5-6): по-видимому, после разгрома его царем Иудейским Озиею (2: Пар XXVI:6) он потерял всякое значение и около 711: года был окончательно разрушен (ср. Onomast 302). Первым пророк называет самый южный и самый значительный из филистимских городов - Газу (см. Onomast 306). Газа (в клинописях Hazzatu, Hazzutu, Наziti, в Тилль Амаркских письменах Аzzati) - по еврейской этимологии от аз - "сила". Для изображения будущей участи города пророк употребляет созвучное названию города слово: азува, оставленная (LXX: dihrpasmenh, VuIg.: destructa erit). По блаж. Иерониму, "Газа значит крепость моя. Следовательно, те которые величаются крепостью телесною, или мирским могуществом и вместе с диаволом говорят: "я сделаю силою" будут разрушены и сведены к ничтожеству в день гнева Господня" (с. 271). Аскалон (Onomast. 162), (ассир. Iskaluna, Askaluna, в Телль-Амарк. письм. Ackaluna), при Средиземном море; по И. Флавию (Иуд. Война III, 21), был отличною крепостью, издавна славился храмом в честь богини Деркето-Мелиты, разрушенным Скифами. Блаж. Иероним (с сомнительною, впрочем, филологическою основательностью) замечает: "Аскалон, что значит: взвешенный или: человекоубийственный огонь, - когда придет день Господень, почувствует меру преступления своего и будет угнетен тем весом, который производил. А так как он пламенно стремился к пролитию крови, то... он будет обращен в пустыню, и в прах сожжен огнем геенны" (с. 271).

Азот (Onomast. 36) (Ассир. Asdudu) - главное средоточие культа Дагона, в храме которого одно время был ковчег Божий (1: Цар V). Озия разрушил его стены (2: Пар XXVI:6), но после он был независимым. Затем не раз был осаждаем войсками Ассириян и Египтян (Ис ХХ:1), пока, по известию Геродота (II, 157), был взят фараоном Псамметихом после 28-летней осады. Пророк угрожает Азоту изгнанием его жителей баццагараим, среди белого дня, т. е. в то время, каждый считает себя наиболее в безопасности (ср. Иер VI:4; XV:8). Екрон или Аккарон (Onomast. 51) (Ассир. Am Karruna) был самый северный город среди филистимского пятиградия; в период разделенного Еврейского царства был местом культа Ваал-Зевула с храмом и оракулом при нем (4: Цар I; См: Толков. Библию, т. II, с. 495). Как и относительно Газы, пророк и в отношении судьбы Екрона допускает образ, выраженный в созвучной названию города форме: Екрон теакер, Екрон искоренится, LХХ: ekriwwqhsetai, Vulg, eradicabitur, слав.: Аккарон искоренится (ср. Зах. IХ:5, 7).

Далее, ст. 5-7, пророк говорит о гибели не только отдельных городов филистимских, во и всей страны филистимлян в целом. В ст. 5: названия "жители приморской страны", "народ критский" с одной стороны и затем "Ханаан" и "земля филистимская", несомненно, параллельны и синонимичны друг другу, означая страну и жителей филистимской земли. Нельзя поэтому принять нарицательное значение для Кретим (в выражении: гой-кретим), читая его как коретим и передавая с Вульгатою: (gens) perditorum (подобное чтение было принято, по свидетельству блаж. Иеронима, древними греческими переводами: Акилы, Симмаха, Феодотиона и Квинты). Следует, напротив, принять согласное чтение еврейского масоретского, греческого LХХ-ти (krhtwn) и сирского текстов в смысле собственного имени жителей филистимской земли. - Большую, доселе не разрешенную трудность текстуального свойства представляет в ст. 6: евр. слово керот (по обычному пониманию - "цистерна"), переданное у LXX также Krhth, слав.: крит, без сомнения, вопреки первоначальному и подлинному смыслу текста; в Вульгате слово это вовсе опущено при переводе. Все попытки исследователей к разъяснению этой трудности не увенчались успехом (см. Fr. Schwally Das Buch Ssephanja... Zeitschrift fur aittestament liohe Wissensch. 1890, K. II, S. 185-186. Сн. Тюрнина, Цит. соч., с. 100-104). Общий смысл стихов 5-7, однако совершенно ясен. Пророк в отдаленной перспективе созерцает картину грядущей на землю филистимскую катастрофы и тот вид, какой примет страна после последней. Береговая страна, теперь служащая ареною кипучей жизни, изобилующая населенными портами и многолюдными и укрепленными городами, славная широкою морской и сухопутной торговлей, по мановению Божию, запустеет, превратится в пустынную степь, в которой будут жить лишь пастухи с своими стадами. Затем, по ст. 7, степь эта сделается достоянием "остатка дома Иудина", который "в домах Аскалона будет вечером отдыхать, когда (милостиво) воззрит на них Господь Бог их и возвратит их из плена". По блаж. Феодориту, "это пришло в исполнение по возвращении Иудеев из плена; ибо в книгах Маккавейских находим, что Ионафан и Симон, овладев Газою, Аскалоном и Птолемаидою, подчинили их своей власти. Точное же и непререкаемое исполнение пророчества можно видеть по вознесении Спасителя нашего и после проповеди святых апостолов: ибо они, изшедши из Иудеи, превитали в городах сих к вечеру, т. е. прежде скончания вечера, когда Бог всяческих призрел на язычников и освободил их от горького рабства и "плена" (с. 48).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 For Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. 5 Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD is against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant. 6 And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks. 7 And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.
The prophet here comes to foretel what share the neighbouring nations should have in the destruction made upon those parts of the world by Nebuchadnezzar and his victorious Chaldees, as others of the prophets did at that time, which is designed, 1. To awaken the people of the Jews, by making them sensible how strong, how deep, how large, the inundation of calamities should be, that the day of the Lord, which was near, might appear the more dreadful, and they might thereby be quickened to prepare for it as for a general deluge. 2. To comfort them with this thought, that their case, though sad, should not be singular (Solamen miseris socios habuisse doloris--The wretched find it consolatory to have companions of their woe), and much more with this, that though God had seemed to be their enemy, and to fight against them, yet he was still so far their friend, and an enemy to their enemies, that he resented, and would revenge, the indignities done them.
In these verses we have the doom of the Philistines, who were near neighbours, and old enemies, to the people of Israel. Five lordships there were in that country; only four are here named--Gaza and Ashkelon, Ashdod and Ekron; Gath, the fifth, is not named, some think because it was now subject to Judah. They were the inhabitants of the sea-coasts (v. 5), for their country lay upon the Great Sea. The nation of the Cherethites is here joined with them, which bordered upon them (1 Sam. xxx. 14) and fell with them, as is foretold also, Ezek. xxv. 16. The Philistines' land is here called Canaan, for it belonged to that country which God gave to his people Israel, and was inserted in the grant made to them, Josh. xiii. 3. This land is yet to be possessed (five lords of the Philistines), so that they wrongfully kept Israel out of the possession of it (Judg. iii. 3), which is now remembered against them. For, though the rights of others may be long detained unjustly, the righteous God will at length avenge the wrong.
I. It is here foretold that the Philistines, the usurpers, shall be dispossessed and quite extirpated. In general, here is a woe to them (v. 5), which, coming from God, denotes all misery: The word of the Lord is against them--the word of the former prophets, which, though not yet accomplished, will be in its season, Isa. xiv. 31. This word, now by this prophet, is against them. Note, Those are really in a woeful condition that have the word of the Lord against them, for no word of his shall fall to the ground. Those that rebel against the precepts of God's word shall have the threatenings of the word against them. The effect will be no less than their destruction, 1. God himself will be the author of it: "I will even destroy thee, who can make good what I say and will." 2. It shall be a universal destruction; it shall extend itself to all parts of the land, both city and country: Gaza shall be forsaken, though now a populous city. It was foretold (Jer. xlvii. 6) that baldness should come upon Gaza; Alexander the Great razed that city, and we find (Acts viii. 26) that Gaza was a desert. Ashkelon shall be a desolation, a pattern of desolation. Ashdod shall be driven out at noon-day; in the extremity of the scorching heat they shall have no shade, no shelter to protect them; but then, when most incommoded by the weather, they shall be forced away into captivity, which will be an aggravating circumstance of it. Ekron likewise shall be rooted up, that had been long taking root. The land of the Philistines shall be dispeopled; there shall be no inhabitant, v. 5. God made the earth to be inhabited (Isa. xlv. 18), otherwise he would have made it in vain; but, if men do not answer the end of their creation in serving God, it is just with God that the earth should not answer the end of its creation in serving them for a habitation; man's sin has sometimes subjected it to this vanity. 3. It shall be an utter destruction. The sea-coast, which used to be a harbour for ships and a habitation for merchants, shall now be deserted, and be only cottages for shepherds and folds for flocks (v. 6), and then perhaps put to better use than when it was possessed by the lords of the Philistines.
II. It is here foretold that the house of Judah, the rightful owners, shall recover the possession of it, v. 7. The remnant of those that shall return out of captivity, when God visits them, shall be made to lie down in safety in the houses of Ashkelon, to lie down in the evening, when they are weary and sleepy. There they shall feed themselves and their flocks. Note, God will at length restore his people to their rights, though they may be long kept out from them.
Adam Clarke: Commentary on the Bible - 1831
2:4: Gaza shall be forsaken - This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phoenicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfillment.
Albert Barnes: Notes on the Bible - 1834
2:4: For - As a ground for repentance and perseverance, he goes through Pagan nations, upon whom God's wrath should come. Jerome: "As Isaiah, Jeremiah, Ezekiel, after visions concerning Judah, turn to other nations round about, and according to the character of each, announce what shall come upon them, and dwell at length upon it, so doth this prophet, though more briefly" And thus under five nations, who lay west, east, south and north, he includes all mankind on all sides, and, again, according to their respective characters toward Israel, as they are alien from, or hostile to the Church; the Philistines Zep 2:4-7, as a near, malicious, infesting enemy; Moab and Ammon Isa 2:8-10, people akin to her (as heretics) yet ever rejoicing at her troubles and sufferings; Etheopians Isa 5:12, distant nations at peace with her, and which are, for the most part, spoken of as to be brought unto her; Assyria isa 13-15, as the great oppressive power of the world, and so upon it the full desolation rests.
In the first fulfillment, because Moab and Ammon aiding Nebuchadnezzar, (and all, in various ways wronging God's people Isa 16:4; Amo 1:13-15; Amo 2:1-3; Jer 48:27-30, Jer 48:42; Jer 49:1; Eze 20:3, Eze 20:6, Eze 20:8), trampled on His sanctuary, overthrew His temple and blasphemed the Lord, the prophecy is turned against them. So then, before the captivity came, while Josiah was yet king, and Jerusalem and the temple were, as yet, not overthrown, the prophecy is directed against those who mocked at them. "Gaza shall be forsaken." Out of the five cities of the Philistines, the prophet pronounces woe upon the same four as Amos Amo 1:6-8 before, Jeremiah Jer 25:20 soon after, and Zechariah Zac 9:5-6 later. Gath, then, the fifth had probably remained with Judah since Uzziah Ch2 26:6 and Hezekiah Kg2 18:8. In the sentence of the rest, regard is had (as is so frequent in the Old Testament) to the names of the places themselves, that, henceforth, the name of the place might suggest the thought of the doom pronounced upon it.
The names expressed boastfulness, and so, in the divine judgment, carried their own sentence with them, and this sentence is pronounced by a slight change in the word. Thus 'Azzah' (Gaza,) 'strong' shall be 'Azoobah, desolated;' "Ekron, deep-rooting" , shall "Teaker, be uprooted;" the "Cherethites" (cutters off) shall become (Cheroth) "diggings;" "Chebel, the band" of the sea coast, shall be in another sense "Chebel," an "inheritance" Zep 2:5, Zep 2:7, divided by line to the remnant of Judah; and "Ashdod" (the waster shall be taken in their might, not by craft, nor in the way of robbers, but "driven forth" violently and openly in the "noon-day."
For Gaza shall be forsaken - Some vicissitudes of these towns have been noted already . The fulfillment of the prophecy is not tied down to time; the one marked contrast is, that the old pagan enemies of Judah should be destroyed, the house of Judah should be restored, and should re-enter upon the possession of the land, promised to them of old. The Philistine towns had, it seems, nothing to fear from Babylon or Persia, to whom they remained faithful subjects. The Ashdodites (who probably, as the most important, stand for the whole ) combined with Sanballat, "the Ammonites and the Arabians" Neh 4:7, to hinder the rebuilding of the walls of Jerusalem. Even an army was gathered, headed by Samaria Neh. 2.
They gave themselves out as loyal, Jerusalem as rebellious Neh 2:19; Neh 6:6. The old sin remaining, Zechariah renewed the sentence by Zephaniah against the four cities Zech. 9; a prophecy, which an unbeliever also has recognized as picturing the march of Alexander . : "All the other cities of Palestine having submitted," Gaza alone resisted the conqueror for two or five months. It had come into the hands of the Persians in the expedition of Cambyses against Egypt . The Gazaeans having all perished fighting at their posts, Alexander sold the women and children, and re-populated the city from the neighborhood . Palestine lay between the two rival successors of Alexander, the Ptolemies and Seleucidae, and felt their wars .
Gaza fell through mischance into the hands of Ptolemy , 11 years after the death of Alexander , and soon after, was destroyed by Antiochus (198 b. c.), "preserving its faith to Ptolemy" as before to the Persians, in a way admired by a pagan historian. In the Maccabee wars, Judas Maccabaeus chiefly destroyed the idols of Ashdod, but also "spoiled their cities" (1 Macc. 5:68); Jonathan set it on fire, with its idol-temple, which was a sort of citadel to it (1 Macc. 10:84); Ascalon submitted to him (1 Macc. 10:86); Ekron with its borders were given to him by Alexander Balas (1 Macc. 10:89); he burned the suburbs of Gaza (1 Macc. 11:61); Simon took it, expelled its inhabitants, filled it with believing Jews and fortified it more strongly than before (1 Macc. 13:43-48); but, after a year's siege, it was betrayed to Alexander Jannaeus, who killed its senate of 500 and razed the city to the ground .
Gabinius restored it and Ashdod . After Herod's death, Ashdod was given to Salome ; Gaza, as being a Greek city , was detached from the realm of Archelaus and annexed to Syria. It was destroyed by the Jews in their Rev_olt when Florus was "procurator," 55 A. D . Ascalon and Gaza must still have been strong, and were probably a distinct population in the early times of Antipater, father of Herod, when Alexander and Alexandra set him over all Idumaea, since "he is said" then "to have made friendship with the Arabs, Gazites and Ascalonites, likeminded with himself, and to have attached them by many and large presents."
Yet though the inhabitants were changed, the hereditary hatred remained. Philo in his Embassy to Caius, 40 a. d., used the strong language , "The Ascalonites have an implacable and irreconcilable enmity to the Jews, their neighbors, who inhabit the holy land." This continued toward Christians. Some horrible atrocities, of almost inconceivable savagery, by these of Gaza and Ascalon 361 a. d., are related by Theodoret and Sozomen . : "Who is ignorant of the madness of the Gazaeans?" asks Gregory of Nazianzus, of the times of Julian. This was pRev_ious to the conversion of the great Gazite temple of Marna into a Christian Church by Eudoxia . On occasion of Constantine's exemption of the Maiumas Gazae from their control, it is alleged, that they were "extreme heathen." In the time of the Crusades the Ascalonites are described by Christians as their "most savage enemies."
It may be, that a likeness of sin may have continued on a likeness of punishment. But the primary prediction was against the people, not against the walls. The sentence, "Gaza shall be forsaken," would have been fulfilled by the removal or captivity of its inhabitants, even if they had not been replaced by others. A prediction against any ancient British town would have been fulfilled, if the Britons in it had been replaced or exterminated by Danes, and these by Saxons, and these subdued by the Normans, though their displacers became wealthy and powerful in their place. Even on the same site it would not be the same Gaza, when the Philistine Gaza became Edomite, and the Edomite Greek, and the Greek Arabian . Ashdod (as well as Gaza) is spoken of as a city of the Greeks ; New Gaza is spoken of as a mixture of Turks, Arabians, Fellahs, Bedouins out of Egypt, Syria, Petraea . Felix Faber says, "there is a wonderful com-mixture of divers nations in it, Ethiopians, Arabs, Egyptians, Syrians, Indians and eastern Christians; no Latins ." Its Jewish inhabitants fled from it in the time of Napoleon: now, with few exceptions it is inhabited by Arabs .
But these, Ghuzzeh, Eskalon, Akir, Sedud, are at most successors of the Philistine cities, of which there is no trace above the surface of the earth. It is common to speak of "remnants of antiquity," as being or not being to be found in any of them; but this means, that, where these exist, there are remains of a Greek or Roman, not of a Philistine city.
Of the four cities, "Akkaron," Ekron, ("the firm-rooting") has not left a vestage. It is mentioned by name only, after the times of the Bible, by some who passed by it . There was "a large village of Jews" so called in the time of Eusebius and Jerome , "between Azotus and Jamnia." Now a village of "about 50 mud houses without a single remnant of antiquity except 2 large finely built wells" bears the name of Akir. Jerome adds, "Some think that Accaron is the tower of Strato, afterward called Caesarea." This was perhaps derived from misunderstanding his Jewish instructor . But it shows how entirely all knowledge of Ekron was then lost.
Ashdod - Or Azotus which, at the time when Zephaniah prophesied, held out a twenty-nine years' siege against Psammetichus, is replaced by "a moderate sized village of mud houses, situated on the eastern declivity of a little flattish hill," "entirely modern, not containing a vestige of antiquity." "A beautiful sculptured sarcophagus with some fragments of small marble shafts," "near the Khan on the southwest." belong of course to later times. "The whole south side of the hill appears also, as if it had been once covered with buildings, the stones of which are now thrown together in the rude fences." Its Bishops are mentioned from the Council of Nice to 536 a. d. , and so probably continued until the Muslim devastation. It is not mentioned in the Talmud . Benjamin of Tudela calls it Palmis, and says, "it is desolate, and there are no Jews in it ." : "Neither Ibn Haukal (Yacut), Edrisi, Abulfeda, nor William of Tyre mention it."
Ascalon and Gaza had each a port, Maiuma Gazae, Maiuma Ascalon; literally, "a place on the sea" (an Egyptian name ) belonging to Ascalon or Gaza. The name involves that Ascalon and Gaza themselves, the old Philistine towns, were not on the sea. They were, like Athens, built inland, perhaps (as has been conjectured) from fear of the raids of pirates, or of inroads from those who (like the Philistines themselves probably, or some tribe of them) might come from the sea. The port probably of both was built in much later times; the Egyptian name implies that they were built by Egyptians, after the time when its kings Necos and Apries, (Pharaoh-Necho and Pharaoh-Hophra, who took Gaza Jer 47:1) made Egypt a naval power . This became a characteristic of these Philistine cities. They themselves lay more or less inland, and had a city connected with them of the same name, on the shore. Thus there was an , "Azotus by the sea," and an "Azotus Ispinus." There were "two Iamniae, one inland." But Ashdod lay further from the sea than Gaza; Yamnia, (the Yabneel of Joshua Jos 15:11, in Uzziah's time, Yabneh Ch2 26:6) further than Ashdod. The port of Yamnia was burned by Judas (2 Macc. 12:9).
The "name," Maiumas, does not appear until Christian times, though "the port of Gaza" is mentioned by Strabo : to it, Alexander brought from Tyre the machines, with which he took Gaza itself . That port then must have been at some distance from Gaza. Each port became a town, large enough to have, in Christian times, a Bishop of its own. The Epistle of John of Jerusalem, inserted in the Acts of the Council of Constantinople, 536 a. d., written in the name of Palestine i., ii., and iii., is signed by a Bishop of Maiumen of Ascalon, as well as by a Bishop of Ascalon, as it is by a Bishop of Maiumas of Gaza as well as by a Bishop of Gaza. . Yabne, or Yamnia, was on a small eminence , 6 12 hours from the sea .
The Maiumas Gazae became the more known. To it, as being Christian, Constantine gave the right of citizenship, and called it Constantia from his son, making it a city independent of Gaza. Julian the Apostate gave to Gaza (which, though it had Bishops and Martyrs, had a pagan temple at the beginning of the 5th century) its former jurisdiction over it, and though about 20 furlongs off, it was called "the maritime portion of Gaza" . It had thenceforth the same municipal officers; but, "as regards the Church alone," Sozomen adds, "they still appear to be two cities; each has its own Bishop and clergy, and festivals and martyrs, and commemorations of those who had been their Bishops, and 'boundaries of the fields around,' whereby the altars which belong to each Episcopate are parted." The provincial Synod decided against the desire of a Bishop of Gaza, in Sozomen's time, who wished to bring the Clergy of the Maiumites under himself ruling that "although deprived of their civil privileges by a pagan king, they should not be deprived of those of the Church."
In 400 a. d., then, the two cities were distinct, not joined or running into one another.
Jerome mentions it as "Maiumas, the emporium of Gaza, 7 miles from the desert on the way to Egypt by the sea;" Sozomen speaks of "Gaza by the sea, which they also call Maiumas;" Evagrius , "that which they also call Maiumas, which is over against the city Gaza" , "a little city." Mark the deacon, 421 a. d., says , "We sailed to the maritime portion of Gaza, which they call Maiumas," and Antoninus Martyr, about the close of the 6th century , "we came from Ascalon to Mazomates, and came thence, after a mile, to Gaza - that magnificent and lovely city." This perhaps explains how an anonymous Geographer, enumerating the places from Egypt to Tyre, says so distinctly , "after Rinocorura lies the new Gaza, being itself also a city; then the desert Gaza," (writing, we must suppose, after some of the destructions of Gaza); and Jerome could say equally positively ; "The site of the ancient city scarce yields the traces of foundations; but the city now seen was built in another place in lieu of that which fell."
Keith, who in 1844 explored the spot, found widespread traces of some extinct city.
: "At seven furlongs from the sea the manifold but minute remains of an ancient city are yet in many places to be found - Innumerable fragments of broken pottery, pieces of glass, (some beautifully stained) and of polished marble, lie thickly spread in every level and hollow, at a considerable elevation and various distances, on a space of several square miles. In fifty different places they profusely lie, in a level space far firmer than the surrounding sands," "from small patches to more open spaces of twelve or twenty thousand square yards." "The oblong sand-hill, greatly varied in its elevation and of an undulated surface, throughout which they recur, extends to the west and west-southwest. from the sea nearly to the environs of the modern Gaza." "In attempts to cultivate the sand (in 1832) hewn stones were found, near the old port. Remains of an old wall reached to the sea. - Ten large fragments of wall were embedded in the sand. About 2 miles off are fragments of another wall. Four intermediate fountains still exist, nearly entire in a line along the coast, doubtless pertaining to the ancient port of Gaza. For a short distance inland, the debris is less frequent, as if marking the space between it and the ancient city, but it again becomes plentiful in every hollow. About half a mile from the sea we saw three pedestals of beautiful marble. Holes are still to be seen from which hewn stones had been taken."
On the other hand, since the old Ashkelon had, like Gaza, Jamnia, Ashdod, a sea-port town, belonging to it but distinct from itself, (the city itself lying distinct and inland), and since there is no space for two towns distinct from one another, within the circuit of the Ashkelon of the crusades, which is limited by the nature of the ground, there seems to be no choice but that the city of the crusades, and the present skeleton, should have been the Maiumas Ascalon, the sea-port. The change might the more readily take place, since the title "port" was often omitted. The new town obliterated the memory of the old, as Neapelis, Naples, on the shore, has taken place of the inland city (whatever its name was), or Utrecht, it is said, has displaced the old Roman town, the remains of which are three miles off at Vechten , or Sichem is called Neapolis, Nablous, which yet was 3 miles off (Jerome).
Erriha is, probably, at least the second representative of the ancient Jericho; the Jericho of the New Testament, built by Herod, not being the Jericho of the prophets. The Corcyra of Greek history gave its name to the island; it is replaced by a Corfu in a different but near locality, which equally gives its name to the island now. The name of Venetia migrated with the inhabitants of the province, who fled from Attila, some 23 miles, to a few of the islands on the coast, to become again the name of a great republic . In our own country, "old Windsor" is said to have been the residence of the Saxon monarchs; the present Windsor, was originally "new Windsor: old Sarum was the Cathedral city, until the reign of Henry iii: but, as the old towns decayed, the new towns came to be called Windsor, Sarum, though not the towns which first had the name. What is now called Shoreham, not many years ago, was called "new Shoreham," in distinction from the neighboring village .
William of Tyre describes Ashkelon as "situated on the sea-shore, in the form of a semi-circle, whose chord or diameter lies on the sea-shore; but its circumference or arc on the land, looking east. The whole city lies as in a trench, all declining toward the sea, surrounded on all sides by raised mounds, on which are walls with numerous towers of solid masonry, the cement being harder than the stone, with walls of due thickness and of height proportionate; it is surmounted also with outer walls of the same solidity." He then describes its four gates, east-north-south toward Jerusalem, Gaza, Joppa, and the west, called the sea-gate, because "by it the inhabitants have an egress to the sea."
A modern traveler, whose description of the ruins exactly agrees with this, says , "the walls are built on a ridge of rocks that winds round the town in a semicircular direction and terminates at each end in the sea; the ground falls within the walls in the same manner, that it does without, so that no part of it could be seen from the outside of the walls. There is no bay nor shelter for shipping, but a small harbor advancing a little way into the town toward its eastern extremity seems to have been formed for the accommodation of such small craft as were used in the better days of the city." The harbor, moreover, was larger during the crusades, and enabled Ascalon to receive supplies of corn from Egypt and thereby to protract its siege. Sultan Bibars filled up the port and cast stones into the sea, 1270 a. d., and destroyed the remains of the fortifications, for fear that the Franks, after their treaty with the king of Tunis, should bring back their forces against Islamism and establish themselves there . Yet Abulfeda, who wrote a few years later, calls it "one of the Syrian ports of Islam" .
This city, so placed on the sea, and in which too the sea enters, cannot be the Ashkelon, which had a port, which was a town distinct from it. The Ascalon of the Philistines, which existed down into Christian times, must have been inland.
Benjamin of Tudela in the 12th century who had been on the spot, and who is an accurate eyewitness , says, "From Ashdod are two parasangs to Ashkelonah ; this is new Ashkelon which Ezra the priest built on the sea-shore, and they at first called it Benibra . Jerome has another Benamerium, north of Zoar, now N'mairah. Tristram land of Moab p. 57.
A well in Ascalon is mentioned by Eusebius. "There are many wells (named) in Scripture and are yet shewn in the country of Gerar, and at Ascalon." v. φρέαρ phrear. William of Tyre says: "It has no fountains, either within the compass of the walls, or near it; but it abounds in wells, both within and without, which supply palatable water, fit for drinking. For greater caution the inhabitants had built some cisterns within, to receive rain-water. Benj. of T. also says, "There in the midst of the city is a well which they call Beer Ibrahim-al-khalil (the well of Abraham the friend (of God)) which he dug in the days of the Philistines." Keith mentions "20 fountains of excellent water opened up anew by Ibrahim Pasha." p. 274), and it is distant from the old Ashkelon, which is desolate, four parasangs. "When the old Ashkelon perished, is unknown. If, as seems probable from some of the antiquities dug up, the Ashkelon, at which Herod was born and which he beautified, was the seaport town, commerce probably attracted to it gradually the inhabitants of the neighboring town of Ascalon, as the population of the Piraeus now exceeds that of Athens.
The present Ashkelon is a ghastly skeleton; all the frame-work of a city, but none there. "The soil is good," but the "peasants who cultivate it" prefer living outside in a small village of mud-huts, exposed to winds and sand-storms, because they think that God has abandoned it, and that evil spirits (the Jan and the Ghul) dwell there .
Even the remains of antiquity, where they exist, belong to later times. A hundred men excavated in Ashkelon for 14 days in hopes of finding treasure there. They dug 18 feet below the surface, and fouud marble shafts, a Corinthian capital, a colossal statue with a Medusa's head on its chest, a marble pavement and white-marble pedestal . The excavation reached no Philistine Ashkelon.
"Broken pottery," "pieces of glass," "fragments of polished marble," "of ancient columns, cornices etc." were the relics of a Greek Gaza.
Though then it is a superfluity of fulfillment, and what can be found belongs to a later city, still what can be seen has an impressive correspondence with the words Gaza is "forsaken;" for there are miles of fragments of some city connected with Gaza. The present Gaza occupies the southern half of a hill built with stone for the Moslem conquerors of Palestine. : "Even the traces of its former existence, its vestiges of antiquity, are very rare; occasional columns of marble or gray granite, scattered in the streets and gardens, or used as thresholds at the gates and doors of houses, or laid upon the front of watering-troughs. One fine Corinthian capital of white marble lies inverted in the middle of the street." These belong then to times later than Alexander, since whose days the very site of Gaza must have changed its aspect.
Ashkelon shall be a desolation - The site of the port of Ascalon was well chosen, strong, overhanging the sea, fenced from the land, stretching forth its arms toward the Mediterranean, as if to receive in its bosom the wealth of the sea, yet shunned by the poor hinds around it. It lies in such a living death, that it is "one of the most mournful scenes of utter desolation" which a traveler "even in this land of ruins ever beheld." But this too cannot be the Philistine city. The sands which are pressing hard upon the solid walls of the city, held back by them for the time, yet threatening to overwhelm "the spouse of Syria," and which accumulated in the plain below, must have buried the old Ashkelon, since in this land, where the old names so cling to the spot, there is no trace of it.
Ekron shall be uprooted - And at Akir and Esdud "celebrated at present, for its scorpions," the few stones, which remain, even of a later town, are but as gravestones to mark the burial place of departed greatness.
Jerome: "In like way, all who glory in bodily strength and worldly power and say, "By the strength of my hand I have done it," shall be left desolate and brought to nothing in the day of the Lord's anger." And "the waster," they who by evil words and deeds injure or destroy others and are an offence unto them, these shall be east out shamefully, into outer darkness, Rup.: "when the saints shall receive the fullest brightness" in the 'mid-day' of the Sun of Righteousness. The judgment shall not be in darkness, save to them, but in mid-day, so that the justice of God shall be clearly seen, and darkness itself shall be turned into light, as was said to David, "Thou didst this thing secretly, but I will do it before all Israel and before the sun" Sa2 12:12; and our Lord, "Whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops" Luk 12:3; and Paul, "the Lord shall come, Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart" Co1 4:5. And "they who by seducing words in life or in doctrine uprooted others, shall be themselves rooted up" Mat 15:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Gaza: Jer 25:20, Jer 47:1-7; Eze 25:15-17; Amo 1:6-8; Zac 9:5-7
at: Psa 91:6; Jer 6:4, Jer 15:8
Carl Friedrich Keil and Franz Delitzsch
2:4
Destruction of the Philistines. - Zeph 2:4. "For Gaza will be forgotten, and Ashkelon become a desert; Ashdod, they drive it out in broad day, and Ekron will be ploughed out. Zeph 2:5. Woe upon the inhabitants of the tract by the sea, the nation of the Cretans! The word of Jehovah upon you, O Canaan, land of the Philistines! I destroy thee, so that not an inhabitant remains. Zeph 2:6. And the tract by the sea becomes pastures for shepherds' caves, and for folds of sheep. Zeph 2:7. And a tract will be for the remnant of the house of Judah; upon them will they feed: in the houses of Ashkelon they encamp in the evening; for Jehovah their God will visit them, and turn their captivity." The fourth verse, which is closely connected by kı̄ (for) with the exhortation to repentance, serves as an introduction to the threat of judgment commencing with hōi in Zeph 2:5. As the mentioning of the names of the four Philistian capitals (see at Josh 13:3) is simply an individualizing periphrasis for the Philistian territory and people, so the land and people of Philistia are mentioned primarily for the purpose of individualizing, as being the representatives of the heathen world by which Judah was surrounded; and it is not till afterwards, in the further development of the threat, that the enumeration of certain near and remote heathen nations is appended, to express more clearly the idea of the heathen world as a whole. Of the names of the Philistian cities Zephaniah makes use of two, ‛Azzâh and ‛Eqrōn, as a play upon words, to express by means of paronomasia the fate awaiting them. ‛azzâh, Gaza, will be ‛azûbhâh, forsaken, desolate. ‛Eqrōn, Ekron, will be tē‛âqēr, rooted up, torn out of its soil, destroyed. To the other two he announces their fate in literal terms, the shemâmâh threatened against Ashkelon corresponding to the ‛ăzūbhâh, and the gârēsh predicated of Ashdod preparing the way for Ekron's tē‛âqēr. בּצּהרים at noon, i.e., in broad day, might signify, when used as an antithesis to night, "with open violence" (Jerome, Kimchi); but inasmuch as the expulsion of inhabitants is not effected by thieves in the night, the time of noon is more probably to be understood, as v. Clln and Rosenmller suppose, as denoting the time of day at which men generally rest in hot countries (2Kings 4:5), in the sense of unexpected, unsuspected expulsion; and this is favoured by Jer 15:8, where the devastation at noon is described as a sudden invasion. The omission of Gath may be explained in the same manner as in Amos 1:6-8, from the fact that the parallelism of the clauses only allowed the names of four cities to be given; and this number was amply sufficient to individualize the whole, just as Zephaniah, when enumerating the heathen nations, restricts the number to four, according to the four quarters of the globe: viz., the Philistines in the west (Zeph 2:5-7); the Moabites and Ammonites comprised in one in the east (Zeph 2:8-10); the Cushites in the south (Zeph 2:11, Zeph 2:12); and Asshur, with Nineveh, in the north (north-east), (Zeph 2:13-15). The woe with which the threat is commenced in Zeph 2:5 applies to the whole land and people of the Philistines. Chebhel, the measure, then the tract of land measured out or apportioned (see at Deut 3:4; Deut 32:9, etc.). The tract of the sea is the tract of land by the Mediterranean Sea which was occupied by the Philistines (chebhel hayyâm = 'erets Pelishtı̄m). Zephaniah calls the inhabitants gōi Kerēthı̄m, nation of the Cretans, from the name of one branch of the Philistian people which was settled in the south-west of Philistia, for the purpose of representing them as a people devoted to kârath, or extermination. The origin of this name, which is selected both here and in Ezek 25:16 with a play upon the appellative signification, is involved in obscurity; for, as we have already observed at 1Kings 30:14, there is no valid authority for the derivation which is now current, viz., from the island of Crete (see Stark, Gaza, pp. 66 and 99ff.). דּבר יי עליכם forms an independent sentence: The word of the Lord cometh over you. The nature of that word is described in the next sentence: I will destroy thee. The name Kena‛an is used in the more limited sense of Philistia, and is chosen to indicate that Philistia is to share the lot of Canaan, and lose its inhabitants by extermination.
Geneva 1599
2:4 For (c) Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.
(c) He comforts the faithful in that God would change his punishments from them to the Philistines their enemies, and other nations.
John Gill
2:4 For Gaza shall be forsaken,.... Therefore seek the Lord; and not to the Philistines, since they would be destroyed, to whom Gaza, and the other cities later mentioned, belonged; so Aben Ezra connects the words, suggesting that it would be in vain to flee thither for shelter, or seek for refuge there; though others think that this and what follows is subjoined, either to assure the Jews of their certain ruin, since this would be the case of the nations about them; or to alleviate their calamity, seeing their enemies would have no occasion to insult them, and triumph over them, they being, or quickly would be, in the like circumstances. Gaza was one of the five lordships of the Philistines; a strong and fortified place, as its name signifies; but should be demolished, stripped of its fortifications, and forsaken by its inhabitants. It was smitten by Pharaoh king of Egypt; and was laid waste by Nebuchadnezzar, Jer 47:1 and afterwards taken by Alexander the great; and, having gone through various changes, was in the times of the apostles called Gaza the desert, Acts 8:26. There is a beautiful play on words in the words, not to be expressed in an English translation (h). According to Strabo's account (i), the ancient city was about a mile from the haven, for which (he says) it was formerly very illustrious; but was demolished by Alexander, and remained a desert. And so Jerom (k) says, in his time, the place where the ancient city stood scarce afforded any traces of the foundations of it; for that which now is seen (adds he) was built in another place, instead of that which was destroyed: and which, he observes, accounts for the fulfilment of this prophecy: and so Monsieur Thevenot (l) says, the city of Gaza is about two miles from the sea; and was anciently very illustrious, as may be seen by its ruins; and yet, even this must be understood of new Gaza; so a Greek writer (m), of an uncertain age, observes this distinction; and speaks of this and the following places exactly in the order in which they are here,
"after Rhinocorura lies new Gaza, which is the city itself; then "Gaza the desert" (the place here prophesied of); then the city Askelon; after that Azotus (or Ashdod); then the city Accaron'' (or Ekron):
and Ashkelon a desolation; this was another lordship belonging to the Philistines, that suffered at the same time as Gaza did by Nebuchadnezzar, Jer 47:5. This place was ten miles from Gaza, as Mr. Sandys (n) says, and who adds, and now of no note; and Strabo (o) speaks of it in his time as a small city; indeed new Ashkelon is said by Benjamin of Tudela (p) to be a very large and beautiful city; but then he distinguishes it from old Ashkelon, here prophesied of; and which (he says) is four "parsoe", or sixteen miles, from the former, and now lies waste and desolate:
they shall drive out Ashdod at the noon day, that is, the Chaldeans shall drive out the inhabitants of Ashdod, another of the principalities of the Philistines; the same with Azotus, Acts 8:40 "at noon day", openly and publicly, and with great ease; they shall have no occasion to use any secret stratagems, or to make night work of it; and which would be very incommodious and distressing to the inhabitants, to be turned out at noon day, and be obliged to travel in the heat of the sun, which in those eastern countries at noon day beats very strong. This place was distant from old Ashkelon four "parsae", or twenty four miles, as Benjamin Tudelensis (q) affirms; and with which agrees Diodorus Siculus (r), who says, that from Gaza to Azotus are two hundred and seventy furlongs, which make thirty four miles, ten from Gaza to Ashkelon, and twenty four from thence to Azotus or Ashdod. This place, according to the above Jewish traveller (s), is now called Palmis, which he says is the Ashdod that belonged to the Philistines, now waste and desolate; by which this prophecy is fulfilled. It was once a very large and famous city, strong and well fortified; and held out a siege of twenty nine years against Psamittichus king of Egypt, as Herodotus (t) relates, but now destroyed; see Is 20:1,
and Ekron shall be rooted up; as a tree is rooted up, and withers away, and perishes, and there is no more hope of it: this denotes the utter destruction of this place. There is here also an elegant allusion to the name of the place (u), not to be imitated in a version of it: this was another of the lordships of the Philistines, famous for the idol Beelzebub, the god of this place. Jerom (w) observes, that some think that Accaron (or Ekron) is the same with Strato's tower, afterwards called Caesarea; and so the Talmudists say (x), Ekron is Caesarea; which is not at all probable: he further observes, that there is a large village of the Jews, which in his days was called Accaron, and lay between Azotus and Jamnia to the east; but Breidenbachius (y) relates, that, in his time, Accaron was only a small cottage or hut, yet retaining its ancient name; so utterly rooted up is this place, which once was a considerable principality. Gath is not mentioned, which is the other of the five principalities, because it was now, as Kimchi says, in the hands of the kings of Judah.
(h) . (i) Geograph. l. 16. p. 502. (k) De locis Hebraicis, fol. 91. K. (l) Travels, par. 1. B. 2. c. 36. p. 180. (m) Apud Reland. Palestina Illustrata, l. 2. p. 509. (n) Travels, p. 151. (o) Geograph. l. 16. p. 502. (p) Itinorarium, p. 51. (q) Ibid. (r) Bibliothec. l. 19. p. 723. (s) Itinerarium, p. 51. (t) Euterpe, sive l. 2. c. 157. (u) . (w) De locis Heb. fol. 88. D. (x) T. Bab. Megilla, fol. 6. 1. (y) Apud Adrichom. Theatrum Terrae Sanctae, p. 20.
John Wesley
2:4 For - It is time to seek God; for your neighbours, as well as you, shall be destroyed. Gaza - A chief city of the Philistines. They - The Babylonians. Shall drive - Into captivity. At the noon day - It shall be taken by force at noon.
Robert Jamieson, A. R. Fausset and David Brown
2:4 For--He makes the punishment awaiting the neighboring states an argument why the ungodly should repent (Zeph 2:1) and the godly persevere, namely, that so they may escape from the general calamity.
Gaza shall be forsaken--In the Hebrew there is a play of similar sounds, Gaza Gazubah; Gaza shall be forsaken, as its name implies. So the Hebrew of the next clause, Ekron teeakeer.
at the noonday--when on account of the heat Orientals usually sleep, and military operations are suspended (2Kings 4:5). Hence an attack at noon implies one sudden and unexpected (Jer 6:4-5; Jer 15:8).
Ekron--Four cities of the Philistines are mentioned, whereas five was the normal number of their leading cities. Gath is omitted, being at this time under the Jews' dominion. David had subjugated it (1Chron 18:1). Under Joram the Philistines almost regained it (2Chron 21:16), but Uzziah (2Chron 26:6) and Hezekiah (4Kings 18:8) having conquered them, it remained under the Jews. Amos 1:6; Zech 9:5-6; Jer 25:20, similarly mention only four cities of the Philistines.
2:52:5: Վա՛յ որ բնակեալդ էք ՚ի վիճակս ծովու բնակիչք Կրետացւոց։ Պատգամ Տեառն ՚ի վերայ ձեր Քանան՝ երկի՛րդ այլազգեաց. եւ կորուսից զձեզ ՚ի բնակութենէ։
5 Վա՜յ ձեզ, որ բնակւում էք ծովի եզերքում, Կրետէ կղզու բնակիչնե՛ր: Տիրոջ այս պատգամը քո դէմ է, Քանա՛ն՝ երկիրդ այլազգիների. «Ես կը զրկեմ քեզ բնակութիւնից,
5 Վա՜յ ծովեզերքը բնակողներուն, Քերեթիներու ազգին։Ո՛վ Քանան, Փղշտացիներու երկիր, Տէրոջը խօսքը քեզի դէմ է, Քեզ ալ պիտի աւերեմ, այնպէս որ բնակիչ չունենաս։
Վա՜յ որ բնակեալդ էք [19]ի վիճակս ծովու``, բնակիչք [20]Կրետացւոց. պատգամ Տեառն ի վերայ ձեր, Քանան, երկիրդ այլազգեաց. եւ կորուսից [21]զձեզ ի բնակութենէ:

2:5: Վա՛յ որ բնակեալդ էք ՚ի վիճակս ծովու բնակիչք Կրետացւոց։ Պատգամ Տեառն ՚ի վերայ ձեր Քանան՝ երկի՛րդ այլազգեաց. եւ կորուսից զձեզ ՚ի բնակութենէ։
5 Վա՜յ ձեզ, որ բնակւում էք ծովի եզերքում, Կրետէ կղզու բնակիչնե՛ր: Տիրոջ այս պատգամը քո դէմ է, Քանա՛ն՝ երկիրդ այլազգիների. «Ես կը զրկեմ քեզ բնակութիւնից,
5 Վա՜յ ծովեզերքը բնակողներուն, Քերեթիներու ազգին։Ո՛վ Քանան, Փղշտացիներու երկիր, Տէրոջը խօսքը քեզի դէմ է, Քեզ ալ պիտի աւերեմ, այնպէս որ բնակիչ չունենաս։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Горе жителям приморской страны, народу Критскому! Слово Господне на вас, Хананеи, земля Филистимская! Я истреблю тебя, и не будет у тебя жителей,
2:5 οὐαὶ ουαι woe οἱ ο the κατοικοῦντες κατοικεω settle τὸ ο the σχοίνισμα σχοινισμα the θαλάσσης θαλασσα sea πάροικοι παροικος resident; foreigner Κρητῶν κρητες word; log κυρίου κυριος lord; master ἐφ᾿ επι in; on ὑμᾶς υμας you Χανααν χανααν Chanaan; Khanaan γῆ γη earth; land ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἀπολῶ απολλυμι destroy; lose ὑμᾶς υμας you ἐκ εκ from; out of κατοικίας κατοικια settlement
2:5 הֹ֗וי hˈôy הֹוי alas יֹֽשְׁבֵ֛י yˈōšᵊvˈê ישׁב sit חֶ֥בֶל ḥˌevel חֶבֶל cord הַ ha הַ the יָּ֖ם yyˌom יָם sea גֹּ֣וי gˈôy גֹּוי people כְּרֵתִ֑ים kᵊrēṯˈîm כְּרֵתִי Cherethite דְּבַר־ dᵊvar- דָּבָר word יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon כְּנַ֨עַן֙ kᵊnˈaʕan כְּנַעַן Canaan אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and הַאֲבַדְתִּ֖יךְ haʔᵃvaḏtˌîḵ אבד perish מֵ mē מִן from אֵ֥ין ʔˌên אַיִן [NEG] יֹושֵֽׁב׃ yôšˈēv ישׁב sit
2:5. vae qui habitatis funiculum maris gens perditorum verbum Domini super vos Chanaan terra Philisthinorum et disperdam te ita ut non sit inhabitatorWoe to you that inhabit the sea coast, O nation of reprobates: the word of the Lord upon you, O Chanaan, the land of the Philistines, and I will destroy thee, so that there shall not be an inhabitant.
5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! The word of the LORD is against you, O Canaan, the land of the Philistines; I will destroy thee, that there shall be no inhabitant.
2:5. Woe to you who inhabit the coast of the sea, you people of perdition. The word of the Lord is over you, Canaan, the land of the Philistines, and I will disperse you, so that not one inhabitant will be left.
2:5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.
Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant:

2:5 Горе жителям приморской страны, народу Критскому! Слово Господне на вас, Хананеи, земля Филистимская! Я истреблю тебя, и не будет у тебя жителей,
2:5
οὐαὶ ουαι woe
οἱ ο the
κατοικοῦντες κατοικεω settle
τὸ ο the
σχοίνισμα σχοινισμα the
θαλάσσης θαλασσα sea
πάροικοι παροικος resident; foreigner
Κρητῶν κρητες word; log
κυρίου κυριος lord; master
ἐφ᾿ επι in; on
ὑμᾶς υμας you
Χανααν χανααν Chanaan; Khanaan
γῆ γη earth; land
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
ὑμᾶς υμας you
ἐκ εκ from; out of
κατοικίας κατοικια settlement
2:5
הֹ֗וי hˈôy הֹוי alas
יֹֽשְׁבֵ֛י yˈōšᵊvˈê ישׁב sit
חֶ֥בֶל ḥˌevel חֶבֶל cord
הַ ha הַ the
יָּ֖ם yyˌom יָם sea
גֹּ֣וי gˈôy גֹּוי people
כְּרֵתִ֑ים kᵊrēṯˈîm כְּרֵתִי Cherethite
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵיכֶ֗ם ʕᵃlêḵˈem עַל upon
כְּנַ֨עַן֙ kᵊnˈaʕan כְּנַעַן Canaan
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
הַאֲבַדְתִּ֖יךְ haʔᵃvaḏtˌîḵ אבד perish
מֵ מִן from
אֵ֥ין ʔˌên אַיִן [NEG]
יֹושֵֽׁב׃ yôšˈēv ישׁב sit
2:5. vae qui habitatis funiculum maris gens perditorum verbum Domini super vos Chanaan terra Philisthinorum et disperdam te ita ut non sit inhabitator
Woe to you that inhabit the sea coast, O nation of reprobates: the word of the Lord upon you, O Chanaan, the land of the Philistines, and I will destroy thee, so that there shall not be an inhabitant.
2:5. Woe to you who inhabit the coast of the sea, you people of perdition. The word of the Lord is over you, Canaan, the land of the Philistines, and I will disperse you, so that not one inhabitant will be left.
2:5. Woe unto the inhabitants of the sea coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: The sea-coasts, the nation of the Cherethites - The sea-coasts mean all the country lying on the Mediterranean coast from Egypt to Joppa and Gaza. The Cherethites - the Cretans who were probably a colony of the Phoenicians. See on Sa1 30:14 (note), and Amo 9:7 (note).
Albert Barnes: Notes on the Bible - 1834
2:5: The "woe" having been pronounced on the five cities apart, now falls upon the whole nation of the Cherethites or Philistines. The Cherethites are only named as equivalent to the Philistines, probably as originally a distinct immigration of the same people . The name is used by the Egyptian slave of the Amalekite Sa1 30:14 for those whom the author of the first book of Samuel calls Philistines Sa1 30:16. Ezekiel uses the name parallel with that of "Philistines," with reference to the destruction which God would bring upon them .
The word of the Lord - Comes not to them, but "upon" them, overwhelming them. To them He speaketh not in good, but in evil; not in grace, but in anger; not in mercy, but in vengeance. Philistia was the first enemy of the Church. It showed its enmity to Abraham and Isaac and would fain that they should not sojourn among them Gen 21:34; Gen 26:14-15, Gen 26:28. They were the hindrance that Israel should not go straight to the promised land Exo 13:17. When Israel passed the Red Sea Exo 15:14, "sorrow" took hold of them." They were close to salvation in body, but far in mind. They are called "Canaan," as being a chief nation of it Gen 15:21, and in that name lay the original source of their destruction. They inherited the sins of Canaan and with them his curse, preferring the restless beating of the barren, bitter sea on which they dwelt, "the waves of this troublesome world," to being a part of the true Canaan. They would absorb the Church into the world, and master it, subduing it to the pagan Canaan, not subdue themselves to it, and become part of the heavenly Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Cherethites: Jer 47:7; Eze 25:16, Cherethims
the word: Amo 3:1, Amo 5:1; Zac 1:6; Mar 12:12
O Canaan: Jos 13:3; Jdg 3:3
Geneva 1599
2:5 Woe unto the inhabitants of the sea (d) coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.
(d) That is, Galilee: by these nations he means the people that dwelt near to the Jews, and instead of friendship were their enemies: therefore he calls them Canaanites, whom the Lord appointed to be slain.
John Gill
2:5 Woe unto the inhabitants of the sea coasts, the nation of the Cherethites,.... Which is a name of the Philistines in general, as Kimchi and Ben Melech; or these were a particular tribe belonging to them, that inhabited the southern part of their country; see 1Kings 30:14 those on the sea coast, the coast of the Mediterranean sea, and so lay between that and Judea: out of this nation, in the times of David and Solomon, were some choice soldiers selected, called the Cherethites and Pelethites, who were their bodyguards, as Josephus (a) calls them; a royal band, which never departed from the king's person; see 2Kings 15:18. The Septuagint version calls them "strangers of the Cretians"; and are thought by some to be a colony of the Cretians; a people that came originally from the island of Crete, and settled here; but, on the contrary, rather Crete was a colony of the Philistines, and had its name from them; for by the Arabians (b), the country of Palestine, or the Philistines, is called Keritha; and by the Syrians Creth; and, by the Hebrews the inhabitants thereof are called Cherethites, as here, and in Ezek 25:16 and so the south of the Cherethites, in 1Kings 30:14, is, in Ezek 25:16, called the land of the Philistines. In all the above places, where they are spoken of as the attendants of Solomon and David, they are in the Targum called "archers"; and it is a clear case the Philistines were famous for archery, whereby they had sometimes the advantage of their enemies; see 1Kings 31:3 and bows and arrows were the arms the Cretians made use of, and were famous for, as Bochart (c) from various writers has shown; the use of which they learned very probably from the Philistines, from whom they sprung; though Solinus (d) says they were the first that used arrows; and, according to Diodorus Siculus, Saturn introduced the art of using bows and arrows into the island of Crete; though others ascribe it to Apollo (e); and it is said that Hercules learnt this art from Rhadamanthus of Crete; which last instance seems to favour the notion of those, that these Cherethites were Cretians, or sprung from them; to which the Septuagint version inclines; and Calmet (f) is of opinion that Caphtor, from whence the Philistines are said to come, Amos 9:7 and who are called the remnant of the country of Caphtor, Jer 47:4 is the island of Crete; and that the Philistines came from thence into Palestine; and that the Cherethites are the ancient Cretians; the language, manners, arms, religion and gods, of the Cretians and Philistines, being much the same; though so they might be, as being a colony of the Philistines; See Gill on Amos 9:7 though a learned man (1), who gives into the opinion that these were royal guards, yet thinks they were not strangers and idolaters, but proselytes to the Jewish religion at least; and rather Israelites, choice selected men, men of strength and valour, of military courage and skill, picked out of the nation, to guard the king's person; and who were called Cherethites and Pelethites, from the kind of shields and targets they wore, called "cetra" and "pelta": and it is a notion several of the Jewish writers (2) have, that they were two families in Israel; but it seems plain and evident that a foreign nation is here meant, which lay on the sea coast, and belonged to the Philistines. Another learned man (g) thinks they are the Midianites, the same with the Cretians that Luke joins with the Arabians, Acts 2:11 as the Midianites are with the Arabians and Amalekites by Josephus (h); however, a woe is denounced against them, and they are threatened with desolation. The Vulgate Latin version is, "a nation of destroyed ones": and the Targum,
"a people who have sinned, that they might be destroyed:''
the word of the Lord is against you; inhabitants of the sea coast, the Cherethites; the word of the Lord conceived in his own mind, his purpose to destroy them, which cannot be frustrated. So the Targum,
"the decree of the word of the Lord is against you;''
and the word pronounced by his lips, the word of prophecy concerning them, by the mouth of former prophets, as Isaiah, Is 14:29 and by the mouth of the present prophet:
O Canaan, the land of the Philistines; Palestine was a part of Canaan; the five lordships of the Philistines before mentioned belonged originally to the Canaanite, Josh 13:3 and these belonged to the land of Israel, though possessed by them, out of which now they should be turned, and the country wasted, as follows:
I will even destroy thee, that there shall be no inhabitant; so great should be the desolation; all should be removed from it, either by death or by captivity; at least there should be no settled inhabitant.
(a) Antiqu. l. 7. c. 5. sect. 4. and c. 11. sect. 8. Vid. Opitii Exercitat. de Crethi & Plethi. (b) Giggeius apud Bochart. Canaan, l. 1. c. 15. col. 422. (c) Ibid. col. 423. (d) Polyhistor. c. 16. (e) Diodor. Sicul. Bibliothec. l. 5. p. 334, 341. (f) Dictionary, in the word "Caphtor". (1) Fortunati Scacchi Elaeochrism, Myrothec. l. 3. c. 18, 19. (2) Kimchi & Ben Gersom in 2 Sam. viii. 18. and xv. 18. (g) Texelii Phoenix. l. 3. c. 21. sect. 4. p. 389, 390. (h) Antiqu. l. 5. c. 6. sect. 1.
John Wesley
2:5 The inhabitants - All the Philistines. Cherethites - Or destroyers, men that were stout, fierce, and terrible to their neighbours. O Canaan - That part that the Philistines kept by force from the Jews.
Robert Jamieson, A. R. Fausset and David Brown
2:5 inhabitants of the seacoast--the Philistines dwelling on the strip of seacoast southwest of Canaan. Literally, the "cord" or "line" of sea (compare Jer 47:7; Ezek 25:16).
the Cherethites--the Cretans, a name applied to the Philistines as sprung from Crete (Deut 2:23; Jer 47:4; Amos 9:7). Philistine means "an emigrant."
Canaan . . . land of the Philistines--They occupied the southwest of Canaan (Josh 13:2-3); a name which hints that they are doomed to the same destruction as the early occupants of the land.
2:62:6: Եւ եղիցի Կրետ՝ ճարակք հօտից, եւ գոմք խաշանց[10749]։ [10749] Ոմանք. Եւ եղիցի Կրիտէս ճարակ հօտից։
6 եւ Կրետէն հօտերի արօտավայր կը դառնայ եւ ոչխարների գոմ»:
6 Ծովեզերքը հովիւներու բնակարաններ ու աւազաններ*Ու հօտերու փարախներ պիտի ըլլան։
Եւ եղիցի [22]Կրետ ճարակ հօտից եւ գոմք խաշանց:

2:6: Եւ եղիցի Կրետ՝ ճարակք հօտից, եւ գոմք խաշանց[10749]։
[10749] Ոմանք. Եւ եղիցի Կրիտէս ճարակ հօտից։
6 եւ Կրետէն հօտերի արօտավայր կը դառնայ եւ ոչխարների գոմ»:
6 Ծովեզերքը հովիւներու բնակարաններ ու աւազաններ*Ու հօտերու փարախներ պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 и будет приморская страна пастушьим овчарником и загоном для скота.
2:6 καὶ και and; even ἔσται ειμι be Κρήτη κρητη Krētē; Kriti νομὴ νομη grazing; spreading ποιμνίων ποιμνιον flock καὶ και and; even μάνδρα μανδρα sheep
2:6 וְֽ wᵊˈ וְ and הָיְתָ֞ה hāyᵊṯˈā היה be חֶ֣בֶל ḥˈevel חֶבֶל cord הַ ha הַ the יָּ֗ם yyˈom יָם sea נְוֹ֛ת nᵊwˈōṯ נָוָה pasture כְּרֹ֥ת kᵊrˌōṯ כָּרָה [uncertain] רֹעִ֖ים rōʕˌîm רעה pasture וְ wᵊ וְ and גִדְרֹ֥ות ḡiḏrˌôṯ גְּדֵרָה heap of stones צֹֽאן׃ ṣˈōn צֹאן cattle
2:6. et erit funiculus maris requies pastorum et caulae pecorumAnd the sea coast shall be the resting place of shepherds, and folds for cattle:
6. And the sea coast shall be pastures, with cottages for shepherds and folds for flocks.
2:6. And the coastline of the sea will be a resting place for shepherds and a fence line for cattle.
2:6. And the sea coast shall be dwellings [and] cottages for shepherds, and folds for flocks.
And the sea coast shall be dwellings [and] cottages for shepherds, and folds for flocks:

2:6 и будет приморская страна пастушьим овчарником и загоном для скота.
2:6
καὶ και and; even
ἔσται ειμι be
Κρήτη κρητη Krētē; Kriti
νομὴ νομη grazing; spreading
ποιμνίων ποιμνιον flock
καὶ και and; even
μάνδρα μανδρα sheep
2:6
וְֽ wᵊˈ וְ and
הָיְתָ֞ה hāyᵊṯˈā היה be
חֶ֣בֶל ḥˈevel חֶבֶל cord
הַ ha הַ the
יָּ֗ם yyˈom יָם sea
נְוֹ֛ת nᵊwˈōṯ נָוָה pasture
כְּרֹ֥ת kᵊrˌōṯ כָּרָה [uncertain]
רֹעִ֖ים rōʕˌîm רעה pasture
וְ wᵊ וְ and
גִדְרֹ֥ות ḡiḏrˌôṯ גְּדֵרָה heap of stones
צֹֽאן׃ ṣˈōn צֹאן cattle
2:6. et erit funiculus maris requies pastorum et caulae pecorum
And the sea coast shall be the resting place of shepherds, and folds for cattle:
2:6. And the coastline of the sea will be a resting place for shepherds and a fence line for cattle.
2:6. And the sea coast shall be dwellings [and] cottages for shepherds, and folds for flocks.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:6: And the sea-coasts shall be dwellings - Newcome considers כרת keroth as a proper name, not cottages or folds. The Septuagint have Κρητη, Crete, and so has the Syriac. Abp. Secker notes, Alibi non extat כרת, et forte notat patriam των כרתים. "The word כרת is not found elsewhere, and probably it is the name of the country of the Cherethim."
Albert Barnes: Notes on the Bible - 1834
2:6: The seacoast shall be dwellings and cottages - o, literally, cuttings or diggings. This is the central meaning of the word; the place of the Cherethites (the cutters off) shall be "cheroth" of shepherds, places which they dug up that their flocks might be enclosed therein. The tracts once full of fighting men, the scourge of Judah, should be so desolate of its former people, as to become a sheep-walk. Men of peace should take the place of its warriors.
So the shepherds of the Gospel with their flocks have entered into possession of war-like nations, turning them to the Gospel. They are shepherds, the chief of whom is that Good Shepherd, who laid down His Life for the sheep. And these are the sheep of whom He speaks, "Other sheep I have, which are not of this fold; them also I must bring, and they shall hear My Voice; and there shall be one fold and One Shepherd" Joh 10:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: the sea: Zep 2:14, Zep 2:15; Isa 17:2; Eze 25:5
Carl Friedrich Keil and Franz Delitzsch
2:6
The tract of land thus depopulated is to be turned into "pastures (nevōth, the construct state plural of nâveh) of the excavation of shepherds," i.e., where shepherds will make excavations or dig themselves huts under the ground as a protection from the sun. This is the simplest explanation of the variously interpreted kerōth (as an inf. of kârâh, to dig), and can be grammatically sustained. The digging of the shepherds stands for the excavations which they make. Bochart (Hieroz. i. p. 519, ed. Ros.) has already given this explanation: "Caulae s. caulis repletus erit effossionis pastorum, i.e., caulae a pastoribus effossae in cryptis subterraneis ad vitandum solis aestum." On the other hand, the derivation from the noun kērâh, in the sense of cistern, cannot be sustained; and there is no proof of it in the fact that kârâh is applied to the digging of wells. Still less is it possible to maintain the derivation from יכר (Arab. wkr), by which Ewald would support the meaning nests for kērōth, i.e., "the small houses or carts of the shepherds." And Hitzig's alteration of the text into כּרת = כּרים, pastures, so as to obtain the tautology "meadows of the pastures," is perfectly unwarranted. The word chebhel is construed in Zeph 2:6 as a feminine ad sensum, with a retrospective allusion to 'erets Pelishtı̄m; whereas in Zeph 2:7 it is construed, as it is everywhere else, as a masculine. Moreover, the noun chebhel, which occurs in this verse without the article, is not the subject; for, if it were, it would at least have had the article. It is rather a predicate, and the subject must be supplied from Zeph 2:6 : "The Philistian tract of land by the sea will become a tract of land or possession for the remnant of the house of Judah, the portion of the people of God rescued from the judgment. Upon them, viz., these pastures, will they feed." The plural עליהם does not stand for the neuter, but is occasioned by a retrospective glance at נות רעים. The subject is, those that are left of the house of Judah. They will there feed their flocks, and lie down in the huts of Ashkelon. For the prophet adds by way of explanation, Jehovah their God will visit them. Pâqad, to visit in a good sense, i.e., to take them under His care, as is almost always the meaning when it is construed with an accusative of the person. It is only in Ps 59:6 that it is used with an acc. pers. instead of with על, in the sense of to chastise or punish. שׁוּב שׁבוּת as in Hos 6:11 and Amos 9:14. The keri שׁבית has arisen from a misinterpretation. On the fulfilment, see what follows.
John Gill
2:6 And the sea coast shall be dwellings and cottages for shepherds,.... That tract of land which lay on the coast of the Mediterranean sea, inhabited by the Philistines, should now become so desolate, that instead of towns and cities full of merchants and sea faring persons, and houses full of inhabitants, and warehouses full of goods, there should now only be seen a few huts and cottages for shepherds to dwell in, to shelter them from the heat by day, and where they watched their flocks by night, and took their proper repose and rest. The last word is by some rendered "ditches" (i), which were dug by them to receive rainwater for their use: or rather may signify "cottages dug by shepherds" (k); in subterraneous places, whither they retired in the heat of the day, to shelter themselves from the scorching sun; and some of them were so large as to receive their flocks also; such was the cave of Polyphemus, as Bochart (l) observes, in which the cattle, namely, the sheep and goats, lay down and slept; and in Iceland such are used to secure them from the cold; where we are told (m) there are caverns in the mountains capable of sheltering a hundred sheep or more: and whither they very cordially retreat in bad weather. These holes are in such mountains as have formerly burned, and are of infinite service to them, both winter and summer; in the winter for shelter, and in the summer for very good pastures, which they find in plenty all around. Such sort of huts and cottages as these, in hot countries, Jerom seems to have respect unto, when, speaking of Tekoa, he says (n), there is not beyond it any little village, nor indeed any field cottages like to ovens (subterraneous ones, Calmet (o) calls them), which the Africans call "mapalia": these Sallust (p) describes as of an oblong figure, covered with tiles, and like the keels of ships, or ships turned bottom upwards; and, according to Pliny (q), they were movable, and carried from place to place in carts and waggons; and therefore cannot be such as before described; and so Dr. Shaw (r) says, the Bedouin Arabs now, as their great ancestors the Arabians, live in tents called "hhymas", from the shelter which they afford the inhabitants; and adds, they are the very same which the ancients call "mapalia":
and folds for flocks; in which they put them to lie down in at evening. The phrases express the great desolation of the land; that towns should be depopulated, and the land lie untilled, and only be occupied by shepherds, and their flocks, who lead them from place to place, the most convenient for them.
(i) "fossas", Tigurine version; "fossuris", Junius & Tremellius, Piscator; so Ben Melech; but disapproved of by Gussetius. p. 402. (k) "Mansiones effossionum pastorum, Drusius; caulae effossionum pastorum", i. e. "effossae a pastoribus", Bochart. (l) Hierozoic. par. 1. l. 2. c. 45. col. 467, 468. (m) Horrebow's Natural History of Iceland, c. 29. p. 46. (n) Prooem, in Amos. (o) Dictionary, in the word "Shepherds". (p) Bell. Jugurth. p. 51. (q) Nat. Hist. l. 5. c. 3. (r) Travels, p. 220. Ed. 2.
John Wesley
2:6 For shepherds - Instead of cities full of rich citizens, there shall be only cottages for shepherds.
Robert Jamieson, A. R. Fausset and David Brown
2:6 dwellings and cottages for shepherds--rather, "dwellings with cisterns" (that is, water-tanks dug in the earth) for shepherds. Instead of a thick population and tillage, the region shall become a pasturage for nomad shepherds' flocks. The Hebrew for "dug cisterns," Ceroth, seems a play on sounds, alluding to their name Cherethites (Zeph 2:5): Their land shall become what their national name implies, a land of cisterns. MAURER translates, "Feasts for shepherds' (flocks)," that is, one wide pasturage.
2:72:7: Եւ եղիցի վիճակ ծովուն մնացորդաց տա՛նն Յուդայ, եւ ՚ի նոսա՛ ճարակեսցին. եւ ՚ի տունս Ասկաղոնայ առ օ՛թ դադարեսցեն յերեսաց որդւոցն Յուդայ. զի ելեալ է նոցա յա՛յց Տէր Աստուած իւրեանց. եւ դարձո՛յց զգերութիւն նոցա[10750]։ [10750] Ոմանք. Եւ ՚ի տունս Ասկաղովնիայ։
7 Ծովեզերքը Յուդայի տան մնացորդներինը կը լինի, հօտերը այնտեղ կը ճարակեն, եւ Յուդայի երկրի որդիների սիրոյն նրանք գիշերը կ’իջեւանեն Ասկաղոնի տներում, քանի որ նրանց այցի է եկել իրենց Տէր Աստուածը, որ վերադարձրեց նրանց գերութիւնից:
7 Ծովեզերքը Յուդային տանը մնացորդին պիտի ըլլայ։Հոն պիտի արածին։Իրիկունը Ասկաղոնին տուներուն մէջ պիտի պառկին, Քանզի անոնց Տէր Աստուածը անոնց այցելութիւն պիտի ընէ Եւ զանոնք գերութենէ պիտի դարձնէ։
Եւ եղիցի [23]վիճակ ծովուն`` մնացորդաց տանն Յուդայ, եւ ի նոսա ճարակեսցին. եւ ի տունս Ասկաղոնայ առ օթ դադարեսցեն [24]յերեսաց որդւոցն Յուդայ``. զի ելեալ է նոցա յայց Տէր Աստուած իւրեանց, եւ դարձոյց զգերութիւն նոցա:

2:7: Եւ եղիցի վիճակ ծովուն մնացորդաց տա՛նն Յուդայ, եւ ՚ի նոսա՛ ճարակեսցին. եւ ՚ի տունս Ասկաղոնայ առ օ՛թ դադարեսցեն յերեսաց որդւոցն Յուդայ. զի ելեալ է նոցա յա՛յց Տէր Աստուած իւրեանց. եւ դարձո՛յց զգերութիւն նոցա[10750]։
[10750] Ոմանք. Եւ ՚ի տունս Ասկաղովնիայ։
7 Ծովեզերքը Յուդայի տան մնացորդներինը կը լինի, հօտերը այնտեղ կը ճարակեն, եւ Յուդայի երկրի որդիների սիրոյն նրանք գիշերը կ’իջեւանեն Ասկաղոնի տներում, քանի որ նրանց այցի է եկել իրենց Տէր Աստուածը, որ վերադարձրեց նրանց գերութիւնից:
7 Ծովեզերքը Յուդային տանը մնացորդին պիտի ըլլայ։Հոն պիտի արածին։Իրիկունը Ասկաղոնին տուներուն մէջ պիտի պառկին, Քանզի անոնց Տէր Աստուածը անոնց այցելութիւն պիտի ընէ Եւ զանոնք գերութենէ պիտի դարձնէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 И достанется этот край остаткам дома Иудина, и будут пасти там, и в домах Аскалона будут вечером отдыхать, ибо Господь Бог их посетит их и возвратит плен их.
2:7 καὶ και and; even ἔσται ειμι be τὸ ο the σχοίνισμα σχοινισμα the θαλάσσης θαλασσα sea τοῖς ο the καταλοίποις καταλοιπος left behind οἴκου οικος home; household Ιουδα ιουδα Iouda; Iutha ἐπ᾿ επι in; on αὐτοὺς αυτος he; him νεμήσονται νεμω in τοῖς ο the οἴκοις οικος home; household Ἀσκαλῶνος ασκαλων timid; intimidated καταλύσουσιν καταλυω dislodge; lodge ἀπὸ απο from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ιουδα ιουδα Iouda; Iutha ὅτι οτι since; that ἐπέσκεπται επισκεπτομαι visit; inspect αὐτοὺς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him καὶ και and; even ἀπέστρεψε αποστρεφω turn away; alienate τὴν ο the αἰχμαλωσίαν αιχμαλωσια captivity αὐτῶν αυτος he; him
2:7 וְ wᵊ וְ and הָ֣יָה hˈāyā היה be חֶ֗בֶל ḥˈevel חֶבֶל cord לִ li לְ to שְׁאֵרִ֛ית šᵊʔērˈîṯ שְׁאֵרִית rest בֵּ֥ית bˌêṯ בַּיִת house יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon יִרְע֑וּן yirʕˈûn רעה pasture בְּ bᵊ בְּ in בָתֵּ֣י vāttˈê בַּיִת house אַשְׁקְלֹ֗ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon בָּ bā בְּ in † הַ the עֶ֨רֶב֙ ʕˈerev עֶרֶב evening יִרְבָּצ֔וּן yirbāṣˈûn רבץ lie down כִּ֧י kˈî כִּי that יִפְקְדֵ֛ם yifqᵊḏˈēm פקד miss יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s) וְ wᵊ וְ and שָׁ֥ב šˌāv שׁוב gather שְׁבִיתָֽםשׁבותם *šᵊvîṯˈām שְׁבוּת captivity
2:7. et erit funiculus eius qui remanserit de domo Iuda ibi pascentur in domibus Ascalonis ad vesperam requiescent quia visitabit eos Dominus Deus eorum et avertet captivitatem eorumAnd it shall be the portion of him that shall remain of the house of Juda, there they shall feed: in the houses of Ascalon they shall rest in the evening: because the Lord their God will visit them, and bring back their captivity.
7. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening; for the LORD their God shall visit them, and bring again their captivity.
2:7. And it will be the line of him who will remain from the house of Judah. There they will pasture. In the houses of Ashkelon, they will rest towards evening. For the Lord their God will visit them, and he will turn away their captivity.
2:7. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.
And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity:

2:7 И достанется этот край остаткам дома Иудина, и будут пасти там, и в домах Аскалона будут вечером отдыхать, ибо Господь Бог их посетит их и возвратит плен их.
2:7
καὶ και and; even
ἔσται ειμι be
τὸ ο the
σχοίνισμα σχοινισμα the
θαλάσσης θαλασσα sea
τοῖς ο the
καταλοίποις καταλοιπος left behind
οἴκου οικος home; household
Ιουδα ιουδα Iouda; Iutha
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
νεμήσονται νεμω in
τοῖς ο the
οἴκοις οικος home; household
Ἀσκαλῶνος ασκαλων timid; intimidated
καταλύσουσιν καταλυω dislodge; lodge
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ιουδα ιουδα Iouda; Iutha
ὅτι οτι since; that
ἐπέσκεπται επισκεπτομαι visit; inspect
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἀπέστρεψε αποστρεφω turn away; alienate
τὴν ο the
αἰχμαλωσίαν αιχμαλωσια captivity
αὐτῶν αυτος he; him
2:7
וְ wᵊ וְ and
הָ֣יָה hˈāyā היה be
חֶ֗בֶל ḥˈevel חֶבֶל cord
לִ li לְ to
שְׁאֵרִ֛ית šᵊʔērˈîṯ שְׁאֵרִית rest
בֵּ֥ית bˌêṯ בַּיִת house
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon
יִרְע֑וּן yirʕˈûn רעה pasture
בְּ bᵊ בְּ in
בָתֵּ֣י vāttˈê בַּיִת house
אַשְׁקְלֹ֗ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
בָּ בְּ in
הַ the
עֶ֨רֶב֙ ʕˈerev עֶרֶב evening
יִרְבָּצ֔וּן yirbāṣˈûn רבץ lie down
כִּ֧י kˈî כִּי that
יִפְקְדֵ֛ם yifqᵊḏˈēm פקד miss
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיהֶ֖ם ʔᵉlōhêhˌem אֱלֹהִים god(s)
וְ wᵊ וְ and
שָׁ֥ב šˌāv שׁוב gather
שְׁבִיתָֽםשׁבותם
*šᵊvîṯˈām שְׁבוּת captivity
2:7. et erit funiculus eius qui remanserit de domo Iuda ibi pascentur in domibus Ascalonis ad vesperam requiescent quia visitabit eos Dominus Deus eorum et avertet captivitatem eorum
And it shall be the portion of him that shall remain of the house of Juda, there they shall feed: in the houses of Ascalon they shall rest in the evening: because the Lord their God will visit them, and bring back their captivity.
2:7. And it will be the line of him who will remain from the house of Judah. There they will pasture. In the houses of Ashkelon, they will rest towards evening. For the Lord their God will visit them, and he will turn away their captivity.
2:7. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:7: The coast shall be for the remnant - Several devastations fell on the Philistines. Gaza was ruined by the army of Alexander the Great, and the Maccabees finally accomplished all that was predicted by the prophets against this invariably wicked people. They lost their polity, and were at last obliged to receive circumcision.
Albert Barnes: Notes on the Bible - 1834
2:7: And the coast shall be - Or probably, "It shall be a portion for the remnant of the house of Judah." He uses the word, employed in the first assignment of the land to Israel ; and of the whole people as belonging to God, "Jacob is the 'lot' of His inheritance" Deu 32:9. "The tract of the sea," which, with the rest, was assigned to Israel, which, for its unfaithfulness, was seldom, even in part, possessed, and at this time, was wholly forfeited, should be a portion for the mere "remnant" which should be brought back. David used the word in his psalm of thanksgiving, when he had brought the ark to the city of David, how God had "confirmed the covenant to Israel, saying, Unto thee will I give the land of Canaan, the lot of your inheritance" Ch1 16:18; Psa 105:11; and Asaph, "He cast out the he athen before them and divided to them an inheritance by line" Psa 78:55. It is the Rev_ersal of the doom threatened by Micah, "Thou shalt have none, that shall cast a cord by lot in the congregation of the Lord" Mic 2:5. The word is Rev_ived by Ezekiel in his ideal division of the land to the restored people Eze 47:13. "The gifts and calling of God are without repentance" Rom 11:29. The promise, which had slumbered during Israel's faithlesshess, should be renewed to its old extent. : "There is no prescription against the Church." The boat threatens to sink; it is tossed, half-submerged, by the waves; but its Lord "rebukes the wind and the sea; wind and sea obey Him, and there is a great calm" Mat 8:26-27.
For the remnant of the house of Juda - Yet, who save He in whose hand are human wills, could now foresee that Judah should, like the ten tribes, rebel, be carried captive, and yet, though like and worse than Israel in its sin Jer 3:8-11; Eze 16:48-52; Eze 23:11, should, unlike Israel, be restored? The re-building of Jerusalem was, their enemies pleaded, contrary to sound policy Ezr 4:12-16 : the plea was for the time accepted, for the rebellions of Jerusalem were recorded in the chronicles of Babylon Ezr 4:19-22. Yet the falling short of the complete restoration depended on their own wills. God turned again their captivity; but they only, "whose spirit God stirred," willed to return. The temporal restoration was the picture of the spiritual. They who returned had to give up lands and possessions in Babylonia, and a remnant only chose the land of promise at such cost. Babylonia was as attractive as Egypt formerly.
In the houses of Ashkelon shall they lie down in the evening - One city is named for all. "They shall lie down," he says, continuing the image from their flocks, as Isaiah, in a like passage, "The first-born of the poor shall feed, and the needy shall lie down in safety" Isa 4:1-6 :30.
The true Judah shall overspread the world; but it too shall only be a remnant; these shall, in safety, "go in and out and find pasture" Joh 10:9. "In the evening" of the world they shall find their rest, for then also in the time of antichrist, the Church shall be but a remnant still. "For the Lord their God shall visit them," for He is the Good Shepherd, who came to seek the one sheep which was lost and who says of Himself, "I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick" Eze 34:16; and who in the end will more completely "turn away their captivity," bring His banished to their everlasting home, the Paradise from which they have been exiled, and separate foRev_er the sheep from the goats who now oppress and scatter them abroad Ezek. 17-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the coast: Isa 14:29-32; Oba 1:19; Zac 9:6, Zac 9:7; Act 8:26, Act 8:40
the remnant: Zep 2:9; Isa 11:11; Jer 31:7; Mic 2:12, Mic 4:7, Mic 5:3-8; Hag 1:12, Hag 2:2; Rom 11:5
for: or, when, etc
shall visit: Gen 50:24; Exo 4:31; Luk 1:68, Luk 7:16
turn: Zep 3:20; Psa 85:1, Psa 126:1-4; Isa 14:1; Jer 3:18, Jer 23:3, Jer 29:14, Jer 30:3, Jer 30:18, Jer 30:19; Jer 33:7; Eze 39:25; Amo 9:14, Amo 9:15; Mic 4:10
Geneva 1599
2:7 And the coast shall be for the (e) remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.
(e) He shows why God would destroy their enemies, because their country would be a resting place for his Church.
John Gill
2:7 And the coast shall be for the remnant of the house of Judah,.... The same tract of land become so desolate through the Chaldeans, should in future time, when those that remained of the Jews were returned from their captivity in Babylon, be inhabited by them. This was fulfilled in the times of the Maccabees, when the cities of Palestine, being rebuilt, were subdued by the Jews, and fell into their hands; and it is plain that in the times of the apostles those places were inhabited by the Jews, as Gaza, Ashdod, and others, Acts 8:26 and perhaps will, have a further accomplishment in the latter day, when they shall be converted and return to their own land:
they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening; either the shepherds shall feed their flocks here, and cause them to lie down in the evening on the very spot of ground where the houses of Ashkelon stood. This place is very properly represented as on the sea coast; for so it was; Philo (s) says, who some time dwelt there, that it was a city of Syria by the sea: or rather the remnant of Israel shall feed and dwell here, and lie down in safety; and this was made good in a spiritual sense, when the apostles of Christ preached the Gospel in those parts, and were the instruments of converting many; and there they fed them with the word and ordinances, and caused them to lie down in green pastures, in great ease and security:
for the Lord their God shall visit them: in a way of grace and mercy, bringing them out of Babylon into their own land, and enlarging their borders there; and especially by raising up Christ, the horn of salvation, for them; and by sending his Gospel to them, and making it effectual to their conversion and salvation:
and turn away their captivity; in a literal sense from Babylon; and in a spiritual sense from sin, Satan, and the law; and may have a further respect to their present captivity in both senses.
(s) Apud Euseb. Praepar. Evangel. l. 8. p. 398.
John Wesley
2:7 The coast - The sea - coast, the land of the Philistines. The remnant - That survive the captivity. Shall feed - Their flocks. In the houses - In places where these formerly stood. They - Both shepherds and flocks. Shall visit - In mercy.
Robert Jamieson, A. R. Fausset and David Brown
2:7 remnant of . . . Judah--those of the Jews who shall be left after the coming calamity, and who shall return from exile.
feed thereupon--namely, in the pastures of that seacoast region (Zeph 2:6).
visit--in mercy (Ex 4:31).
2:82:8: Լուա՛յ զնախատինս Մովաբու, եւ զկռփանս որդւոցն Ամոնայ որովք նախատէին զժողովուրդ իմ, եւ մեծաբանէին ՚ի վերայ սահմանաց իմոց։
8 «Լսեցի Մովաբի նախատինքը եւ ամոնացիների թշնամանքը, որով նախատում էին իմ ժողովրդին եւ գոռոզաբանում էին իմ սահմանների վրայ:
8 Մովաբին նախատինքը Ու Ամմոնին որդիներուն հայհոյութիւնները լսեցի, Որոնք իմ ժողովուրդս նախատեցին Ու անոնց սահմանին դէմ հպարտացան։
Լուայ զնախատինս Մովաբու եւ զկռփանս որդւոցն Ամոնայ, որովք նախատէին զժողովուրդ իմ, եւ մեծաբանէին ի վերայ սահմանաց [25]իմոց:

2:8: Լուա՛յ զնախատինս Մովաբու, եւ զկռփանս որդւոցն Ամոնայ որովք նախատէին զժողովուրդ իմ, եւ մեծաբանէին ՚ի վերայ սահմանաց իմոց։
8 «Լսեցի Մովաբի նախատինքը եւ ամոնացիների թշնամանքը, որով նախատում էին իմ ժողովրդին եւ գոռոզաբանում էին իմ սահմանների վրայ:
8 Մովաբին նախատինքը Ու Ամմոնին որդիներուն հայհոյութիւնները լսեցի, Որոնք իմ ժողովուրդս նախատեցին Ու անոնց սահմանին դէմ հպարտացան։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Слышал Я поношение Моава и ругательства сынов Аммоновых, как они издевались над Моим народом и величались на пределах его.
2:8 ἤκουσα ακουω hear ὀνειδισμοὺς ονειδισμος disparaging; reproach Μωαβ μωαβ and; even κονδυλισμοὺς κονδυλισμος son Αμμων αμμων in οἷς ος who; what ὠνείδιζον ονειδιζω disparage; reproach τὸν ο the λαόν λαος populace; population μου μου of me; mine καὶ και and; even ἐμεγαλύνοντο μεγαλυνω enlarge; magnify ἐπὶ επι in; on τὰ ο the ὅριά οριον frontier μου μου of me; mine
2:8 שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and גִדּוּפֵ֖י ḡiddûfˌê גִּדּוּף reviling word בְּנֵ֣י bᵊnˈê בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] חֵֽרְפוּ֙ ḥˈērᵊfû חרף reproach אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people וַ wa וְ and יַּגְדִּ֖ילוּ yyaḡdˌîlû גדל be strong עַל־ ʕal- עַל upon גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
2:8. audivi obprobrium Moab et blasphemias filiorum Ammon quae exprobraverunt populo meo et magnificati sunt super terminos eorumI have heard the reproach of Moab, and the blasphemies of the children of Ammon, with which they reproached my people, and have magnified themselves upon their borders.
8. I have heard the reproach of Moab, and the revilings of the children of Ammon, wherewith they have reproached my people, and magnified themselves against their border.
2:8. I have heard about the disgrace of Moab and the blasphemies of the sons of Ammon, by which they have defamed my people and have been magnified beyond their borders.
2:8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified [themselves] against their border.
I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified [themselves] against their border:

2:8 Слышал Я поношение Моава и ругательства сынов Аммоновых, как они издевались над Моим народом и величались на пределах его.
2:8
ἤκουσα ακουω hear
ὀνειδισμοὺς ονειδισμος disparaging; reproach
Μωαβ μωαβ and; even
κονδυλισμοὺς κονδυλισμος son
Αμμων αμμων in
οἷς ος who; what
ὠνείδιζον ονειδιζω disparage; reproach
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
καὶ και and; even
ἐμεγαλύνοντο μεγαλυνω enlarge; magnify
ἐπὶ επι in; on
τὰ ο the
ὅριά οριον frontier
μου μου of me; mine
2:8
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
חֶרְפַּ֣ת ḥerpˈaṯ חֶרְפָּה reproach
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
גִדּוּפֵ֖י ḡiddûfˌê גִּדּוּף reviling word
בְּנֵ֣י bᵊnˈê בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
חֵֽרְפוּ֙ ḥˈērᵊfû חרף reproach
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
וַ wa וְ and
יַּגְדִּ֖ילוּ yyaḡdˌîlû גדל be strong
עַל־ ʕal- עַל upon
גְּבוּלָֽם׃ gᵊvûlˈām גְּבוּל boundary
2:8. audivi obprobrium Moab et blasphemias filiorum Ammon quae exprobraverunt populo meo et magnificati sunt super terminos eorum
I have heard the reproach of Moab, and the blasphemies of the children of Ammon, with which they reproached my people, and have magnified themselves upon their borders.
2:8. I have heard about the disgrace of Moab and the blasphemies of the sons of Ammon, by which they have defamed my people and have been magnified beyond their borders.
2:8. I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified [themselves] against their border.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. От филистимлян, соседей Иудеев на западе, пророк обращается к восточным соседям избранного народа, потомкам Лота - Моавитянам и Аммонитянам. Будучи родственными Израилю племенами, те и другие, однако, на протяжении почти всей библейской истории, исключая отдельных случаев мирных и дружественных сношений (Руфь I:1: и д. 1: Цар XXII:1-3), непрерывно враждовали с избранным народом. Вражда Моавитян к Израилю проявилась еще при Моисее, как известно из истории Валаама (Чис XXII и д. ). В периоде Судей иго Моавитян тяготело над евреями целых 18: лет (Суд III:12-14). С переменным успехом борьба между обоими народами продолжалась и во весь период царей (2: Цар VIII:2; 4: Цар I:1, сл. III и др. ). Таковы же почти были и отношения Аммонитян к евреям, только, по-видимому, характеризовались еще большей жестокостью с обеих сторон. (1: Цар XI:16-7; 2: Цар XII:31). Воевали аммонитяне с Израилем особенно при Иеффае (Суд ХI:32-33) и Давиде (2: Цар VIII:12), а также много раз и после него. При вторжении Навуходоносора в Иудею, Аммонитяне присоединились к его войскам и участвовали в разорении страны (4: Цар XXIV:2; Иез XXV:1). Жестокая вражда их к Иудеям не прекратилась и по возвращении последних из плена, проявляясь во многих случаях (Неем (V:2-7; гл. VI и др. ). Пророк, ст. 8, говорит о поношении, евр. херла, Моава, и ругательствах, гиддуфе, сынов Аммона на народ Божий. По словам св. Кирилла Алекс., "над, опустошенным Иерусалимом и подвергшимися бедствиям израильтянами насмехались соседние народы; они воображали, что пленение Иудеи есть дело их собственных лжеименных богов, когда как-бы совсем ниспровергнута была и дошла как бы до ничтожества всегда свыше помогавшая им Десница очевидно над всеми владычествующего Бога... Итак, говорит, я услышал поношения моавитян и укоризны сынов аммоних; ибо жезлом ли, камнем ли подвергающий поношению людей, впадших в беду, ничем не отличается оттого, кто открывает необузданные свои уста на них, изрыгает и говорит такие слова, которыми, несомненно, некоторые доводятся до печали и скорбей и от которых тяжесть несчастия становится еще тяжелее. Поелику же они оказалась извергающими хульные речи против самой божественной славы; то посему, говорит, повергшись наказанию содомлян, они дойдут до погибели, и, в своих бедствиях хотя немного являл страдания Гоморры, поздно и едва-едва через случившееся с ними познают силу называющего" (с. 360-351). Из сказанного выше об известных из истории отношениях моавитян и аммонитян к Израилю очевидно, что причиною, назвавшею возвещаемый пророком суд Божий, может считаться и вся совокупность внутренней и активной вражды обоих народов к избранному народу Божию, а вместе и к самому Богу и его религии. Этот не только политический, национальный, но и религиозный отпечаток непримиримой вражды моавитян и аммонитян к Израилю обуславливает и торжественный тон грозной речи пророка против них 8: ст. 9-10. Глубокую торжественность и освященный тон речи пророка сообщает прежде всего клятва Иеговы Самим Собою (ср. Евр VI:13): "Живу Я", евр. Хай Ани, форма клятвы встречающиеся в Св. Писании не часто, именно тогда, когда нужно уверить людей в непременном наступлении событий, для человеческого понимания мало вероятных (ср. Чис ХIV:21; Втор ХXXII:40; Ис ХLIХ:18; Иез V:11; ХVI:48: и др. ). Смысл этой клятвы - утверждение непреложности возвещаемого указанием непреложности воли Божией и неизменности Его существа. А эта идея является основною и в следующем затем божественном имени Иегова (Исх III:14: и др. Ср. нашу статью "Иегова" в "Богословской Энциклопедии", изд. под ред. проф. Н. К. Глубоковского, т. VI). Следующее затем имя Божие "Иегова Цебаот", Господь воинств, при котором в данном месте еще стоит эпитет Элоге Исраэл, Бог Израилев означает Бога Спасителя, Царя теократического царства, основанного Им среди избранного народа (см. г. Тюрнина, стр. 120-123. См. проф. свящ. Б. А. Глаголева, Ветхозаветное библейское учение об Ангелах, с. 238: сл. ).

Что возвещается моавитянам и аммонитянам, это - полное истребление жителей и совершенное запустение страны - наподобие городов Содома и Гоморры - образ суда Божия, всякий раз употребляемый пророками, когда они угрожают той или другой стране ужасным запустением (Ис I:9; XIII:9; Ам IV:11; Ос XI:8; Иep XLIX:18), но в данном случае особенно уместный, так как оба народа жили у самого Мертвого моря и, таким образом, постоянно имели у себя видимый памятник грозной кары Божией. Из этой же ассоциации по смежности видно, как неуместна передача у LXX-ти (также у св. Кир Ал. и блаж. Феодорита) евр. мимшак собственным именем DamaskoV, Дамаск (как бы стояло: даммешек). Слав.: и Дамаск оставлен яко стог гуменный. Введение мысли о Дамаске в речь о моавитянах и аммонитянах ничем не может быть объяснено. Таким образом, для выражений еврейского текста мимшах харул и следующего: микре-мелах более подходит значение нарицательное, которое, впрочем, переводами и толкователями определяется весьма неодинаково и потому может быть установлено лишь с приблизительною точностью. Первое выражение с наибольшею вероятностью может быть передано: "местом или областью терновника" (р. синод.: достоянием крапивы), второе: "соляною ямою" (р. синод.: соляною рытвиною, Vulg.: acervi salis). Оба образные выражения, далее поясняются у пророка выражением прямого, буквального значения: ушмама ад-олам, и пустынею на веки. Взору пророка, по-видимому, предносились пустынная местность в окрестностях Мертвого моря, уже в библейские времена поражавшая наблюдателя своим бесплодием; вследствие обилия в почве соли здесь могли произрастать лишь дикие колючие растения. Подобным же запустением пророк угрожает и земле моавитян и аммонитян. Но опустевшая их страна, говорит пророк в конце ст. 9, будет некогда достоянием спасшегося после плена остатка избранного народа Божия. "Что исполнителем этих наказаний некогда будет не иной какой народ, этот самый, который подвергался бедствиям и унижению, - это показывает, говоря: и прочии людий Моих расхитят я; и оставшие языка Моего наследят их; ибо оставшими народа он называет спасшихся из плена, которые победили язычников и, взяв города иноплеменников, превратили их в пустыню" (св. Кирилл Ал. с. 361).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border. 9 Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt-pits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them. 10 This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts. 11 The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.
The Moabites and Ammonites were both of the posterity of Lot; their countries joined, and, both adjoining to Israel, they are here put together in the prophecy against them.
I. They are both charged with the same crime, and that was reproaching and reviling the people of God and triumphing in their calamities (v. 8): They have reproached my people; while God's people kept close to their duty it is probable that they reproached them for the singularities of their religion; and now that they had revolted from God, and fallen under his displeasure, they reproached them for that too. It has been the common lot of God's people in all ages to be reproached and reviled upon one account or other. Thus the old serpent spits his venom; and pride is at the bottom of it; it is in their pride that they have magnified themselves against the people of the Lord of hosts, thinking themselves as good as they, as great, and every way as happy. It is the comtempt of the proud that God's people are filled with, Ps. cxxiii. 4. They have spoken big (so some read it, magna locuti sunt--they have spoken great things) against their border (v. 8), against those of them that bordered upon their country, whom upon all occasions they insulted, or against the property they claimed, which they disputed, or the protection they boasted of, which they ridiculed; they spoke big against the people of the Lord of hosts as a deserted abandoned people. Great swelling words of vanity are the genuine language of the church's enemies. "But I have heard them" (says God), "and will let you know that I have heard them. I have heard, and I will reckon for them," Jude 15. And, if God hears the reproaches and revilings we are under, it is a good reason why we should be as a deaf man that hears not, Ps. xxxviii. 14, 15. Nay, God not only takes notice of, but interests himself in the reproaches cast on his people, because they are his; and it is certain that those who look with disdain upon the people of the Lord of hosts thereby dishonour the Lord of hosts himself. See this very thing charged on Moab and Ammon, Ezek. xxv. 3, 8.
II. They are both laid under the same doom. Associates in iniquity may expect to be such in desolation. See with what solemnity sentence is pronounced upon them, v. 9. It is the Lord of hosts, the sovereign Lord of all, who has authority to pass this sentence and ability to execute it; it is the God of Israel, who is jealous for their honour; it is he that has said it, nay, he has sworn it, As I live, saith the Lord. The sentence is, 1. That the Moabites and Ammonites shall be quite destroyed; they shall be as Sodom and Gomorrah, the marks of whose ruins in the Dead Sea lay near adjoining to the countries of Moab and Ammon; they shall, though not by the same means (even fire from heaven), Yet almost in the same manner, be laid waste; not again to be inhabited, or not of a long time. The country shall produce nothing but nettles, instead of corn; and there shall be brine-pits, instead of the pleasant fountains of water with which the country had abounded. 2. That Israel shall be too hard for them, shall spoil them of their goods and possess their country by lawful war. Note, Proud men sometimes, by the just judgment of God, fall under the mortification of being trampled upon themselves by those whom once they haughtily trampled upon. And this shall they have for their pride.
III. Other nations shall in like manner be humbled, that the Lord alone may be exalted (v. 11): The Lord will be terrible unto the Moabites and Ammonites in particular, who have made themselves a terror to his Israel. For, 1. Heathen gods must be abolished. They have long had possession, and their worshippers have both glorified them and gloried in them. But the Lord will famish all the gods of the earth, will starve them out of their strong-holds. The Pagans had a fond conceit that their idols were regaled by their offerings, and did eat the fat of their sacrifices, Deut. xxxii. 38. Omnia comesta à Belo--Bel has eaten all. But it is here promised that when the Christian religion is set up in the world men shall be turned from the service of these dumb idols, shall forsake their altars, and bring no more sacrifices to them, and thus they shall be famished, or made lean (as the word is), their priests shall. This intimates the vanity of those idols; it lies in the power of their worshippers to famish them; whereas the true God says, If I were hungry, I would not tell thee. It intimates also the victory of the God of Israel over them. Now know we that he is greater than all gods. 2. Heathen nations must be converted; when the gospel gets ground, by it men shall be brought to worship him who lives for ever (for that is the command of the everlasting gospel, Rev. xiv. 7), every one from his place; they shall not need to go up to Jerusalem to worship the God of Israel, but wherever they are, they may have access to him. I will that men pray every where. God shall be worshipped, not only by all the tribes of Israel and the strangers who join themselves to them, but by all the isles of the heathen. This is a promise which looks favourably upon our native country, for it is one of the most considerable of the isles of the Gentiles, by which God will be glorified.
Adam Clarke: Commentary on the Bible - 1831
2:8: I have heard the reproach of Moab - God punished them for the cruel part they had taken in the persecutions of the Jews; for when they lay under the displeasure of God, these nations insulted them in the most provoking manner. See on Amo 1:13 (note), and Gen 19:25 (note); Deu 29:23 (note); Isa 13:19 (note); Isa 34:13 (note); Jer 49:18 (note); Jer 50:40 (note).
Albert Barnes: Notes on the Bible - 1834
2:8: I - Dionysius: "God, Who know all things, "I heard" that is, have known within Me, in My mind, not anew but from eternity, and now I shew in effect that I know it; wherefore I say that I hear, because I act after the manner of one who perceiveth something anew." I, the just Judge, heard (see Isa 16:6; Jer 48:39; Eze 35:12-13). He was present and "heard," even when, because He avenged not, He seemed not to hear, but laid it up in store with Him to avenge in the due time Deu 32:34-35.
The reproach of Moab and the Rev_iling of the children of Ammon, whereby they have reproached My people - Both words, "reproached, Rev_iled," mean, primarily, cutting speeches; both are intensive, and are used of blaspheming God as unable to help His people, or Rev_iling His people as forsaken by Him. If directed against man, they are directed against God through man. So David interpreted the taunt of Goliah, "Rev_iled the armies of the living God" (Sa1 17:26, Sa1 17:36, Sa1 17:45, coll. 10. 25), and the Philistine cursed David "by his gods" Sa1 17:43. In a Psalm David complains, "the reproaches of them that reproached Thee are fallen upon me" (Psa 69:10 (9)); and a Psalm which cannot be later than David, since it declares the national innocency from idolatry, connects with their defeats, the voice of him "that reproacheth and blasphemeth" (Psa 44:16 (17), joining the two words used here). The sons of Corah say, "with a sword in my bones, mine enemies reproach me, while they say daily unto me, where is thy God?" Psa 42:10. So Asaph, "The enemy hath reproached, the foolish people hath blasphemed Thy Name" Psa 74:10, Psa 74:18; and, "we are become a reproach to our neighbors. Wherefore should the pagan say, where is their God? render unto our neighbors - the reproach wherewith they have reproached Thee, O Lord" Psa 79:4, Psa 79:10, Psa 79:12. And Ethan, "Remember, Lord, the reproach of Thy servants - wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of Thine Anointed" Psa 89:50-51.
In history the repeated blasphemies of Sennacherib and his messengers are expressed by the same words. In earlier times the remarkable concession of Jephthah, "Wilt not thou possess what Chemosh thy god giveth thee to possess? so whomsoever the Lord our God shall drive out before us, them will we possess" Jdg 11:24, implies that the Ammonites claimed their land as the gift of their god Chemosh, and that that war was, as that later by Sennacherib, waged in the name of the false god against the True.
The relations of Israel to Moab and Ammon have been so habitually misrepresented, that a Rev_iew of those relations throughout their whole history may correct some wrong impressions. The first relations of Israel toward them were even tender. God reminded His people of their common relationship and forbade him even to take the straight road to his own future possessions, across their hand against their will. "Distress them not, nor contend with them," it is said of each, "for I will not give thee of their land for a possession, for I have given it unto the children of Lot for a possession" Deu 2:9, Deu 2:19. Idolaters and hostile as they were, yet, for their father's sake, their title to their land had the same sacred sanction, as Israel's to his. "I," God says, "have given it to them as a possession." Israel, to their own manifest inconvenience, "went along through the wilderness, and compassed the land of Edom, and the land of Moab, but came not within the border of Moab" Jdg 11:18. By destroying Sihon king of the Amorites and Og king of Bashan, Israel removed formidable enemies, who had driven Moab and Ammon out of a portion of the land which they had conquered from the Zamzummim and Anakim Deu 2:10, Deu 2:20-21, and who threatened the remainder, "Israel dwelt in all the cities of the Amorites" Num 21:25, Num 21:31.
Heshbon, Dibon, Jahaz, Medeba, Nophah "were cities in the land of the Amorites, in" which "Israel dwelt." The exclusion of Moab and Ammon from the congregation of the Lord to the tenth generation Deu 23:3 was not, of course, from any national antipathy, but intended to pRev_ent a debasing intercourse; a necessary precaution against the sensuousness of their idolatries. Moab was the first in adopting the satanic policy of Balaam, to seduce Israel by sensuality to their idolatries; but the punishment was appointed to the partners of their guilt, the Midianites Num 25:17; 31, not to Moab. Yet Moab was the second nation, whose ambition God overruled to chasten His people's idolatries. Eglon, king of Moab, united with himself Ammon and Amalek against Israel. The object of the invasion was, not the recovery of the country which Moab had lost to the Amorites but, Palestine proper.
The strength of Moab was apparently not sufficient to occupy the territory of Reuben. They took possession only of "the city of palm trees" Jdg 3:13; either the ruins of Jericho or a spot close by it; with the view apparently of receiving reinforcements or of securing their own retreat by the ford. This garrison enabled them to carry their forays over Israel, and to hold it enslaved for 18 years. The oppressiveness of this slavery is implied by the cry and conversion of Israel to the Lord, which was always in great distress. The memory of Eglon, as one of the oppressors of Israel, lived in the minds of the people in the days of Samuel Sa1 12:9. In the end, this precaution of Moab turned to its own destruction, for, after Eglon was slain, Ephraim, under Ehud, took the fords, and the whole garrison, 10, 000 of Moab's warriors, "every strong man and every man of might" Jdg 3:29, were intercepted in their retreat and perished. For a long time after this, we hear of no fresh invasion by Moab. The trans-Jordanic tribes remained in unquestioned possession of their land for 300 years Judg. 40:26, when Ammon, not Moab, raised the claim, "Israel took away my land" Jdg 11:13, although claiming the land down to the Arnon, and already being in possession of the southernmost portion of that land, Aroer, since Israel smote him "from Aroer unto Minnith" Jdg 11:33. The land then, according to a law recognized by nations, belonged by a twofold right to Israel;
(1) that it had been won, not from Moab, but from the conquerors of Moab, the right of Moab having passed to its conquerors ;
(2) that undisputed and unbroken possession "for time immemorial" as we say, 300 years, ought not to be disputed .
The defeat by Jephthah stilled them for near 50 years until the beginning of Saul's reign, when they refused the offer of the "men of Jubesh-Gilead" to serve them, and, with a mixture of insolence and savagery, annexed as a condition of accepting that entire submission, "that I may thrust out all your right eyes, to lay it as a reproach to Israel" Sa1 11:1-2. The signal victory of Saul Sa1 11:11 still did not pRev_ent Ammon, as well as Moab, from being among the enemies whom Saul "worsted" . The term "enemies" implies that "they" were the assailants. The history of Naomi shows their prosperous condition, that the famine, which desolated Judah Rut 1:1, did not reach them, and that they were a prosperous land, at peace, at that time, with Israel. If all the links of the genealogy are preserved Rut 4:21-22, Jesse, David's father, was grandson of a Moabitess, Ruth, and perhaps on this ground David entrusted his parents to the care of the king of Moab Sa1 22:3-4.
Sacred history gives no hint, what was the cause of his terrible execution upon Moab. But a Psalm of David speaks to God of some blow, under which Israel had reeled. "O God, Thou hast abhorred us, and broken us in pieces; Thou hast been wroth: Thou hast made the land to tremble and cloven it asunder; heal its breaches, for it shaketh; Thou hast showed Thy people a hard thing, Thou hast made it drink wine of reeling" Psa 60:3-5; and thereon David expresses his confidence that God would humble Moab, Edom, Philistia. While David then was engaged in the war with the Syrians of Mesopotamia and Zobah (Psa 60:1-12 title), Moab must have combined with Edom in an aggressive war against Israel. "The valley of salt" , where Joab returned and defeated them, was probably within Judah, since "the city of salt" Jos 15:62 was one of the six cities of the wilderness. Since they had defeated Judah, they must have been overtaken there on their return .
Yet this too was a religious war. "'Thou,'" David says "hast given a 'banner to them that fear Thee,' to be raised aloft because of the truth" Psa 60:4.
There is no tradition, that the kindred Psalm of the sons of Corah, Ps. 44 belongs to the same time. Yet the protestations to God of the entire absence of idolatry could not have been made at any time later than the early years of Solomon. Even were there Maccabee Psalms, the Maccabees were but a handful among apostates. They could not have pleaded the national freedom from unfaithfulness to God, nor, except in two subordinate and self-willed expeditions (1 Macc. 5:56-60, 67), were they defeated. Under the Persian rule, there were no armies nor wars; no immunity from idolatry in the later history of Judah. Judah did not in Hezekiah's time go out against Assyria; the one battle, in which Josiah was slain, ended the resistance to Egypt. Defeat was, at the date of this Psalm, new and surprising, in contrast with God's deliverances of old Psa 44:1-3; yet the inroad, by which they had suffered, was one of spoiling Psa 44:10, Psa 44:12, not of subdual. Yet this too was a religious war, from their neighbors. They were slain for the sake of God Psa 44:22, they were covered with shame on account of the reproaches and blasphemies Psa 44:13-14 of those who triumphed over God, as powerless to help; they were a scorn and derision to the petty nations around them. It is a Psalm of unshaken faith amid great prostration: it describes in detail what the lxth Psalm sums up in single heavy words of imagery; but both alike complain to God of what His people had to suffer for His sake.
The insolence of Ammon in answer to David's message of kindness to their new king, like that to the men of Jabesh Gilead, seems like a deliberate purpose to create hostilities. The relations of the pRev_ious king of Ammon to David, had been kind Sa2 10:2-3, perhaps, because David being a fugitive from Israel, they supposed him to be Saul's enemy. The enmity originated, not with the new king, but with "the princes of the children of Ammon" Sa2 10:3. David's treatment of these nations Sa2 8:2; Sa2 12:31 is so unlike his treatment of any others whom he defeated, that it implies an internecine warfare, in which the safety of Israel could only be secured by the destruction of its assailants.
Mesha king of Moab records one war, and alludes to others, not mentioned in Holy Scripture. He says, that before his own time, "Omri, king of Israel, afflicted Moab many days;" that "his son (Ahab) succeeded him, and he too said, 'I will afflict Moab.'" This affliction he explains to be that "Omri possessed himself of the land of Medeba" (expelling, it is implied, its former occupiers) "and that" (apparently, Israel) , "dwelt therein," "(in his days and in) the days of his son forty years." He was also in possession of Nebo, and "the king of Israel" (apparently Omri,) "buil(t) Jahaz and dwelt in it, when he made war with me" . Jahaz was near Dibon. In the time of Eusebius, it was still "pointed out between Dibon and Medeba" .
Mesha says, "And I took it to annex it to Dibon." It could not, according to Mesha also, have been south of the Arnon, since Aroer lay between Dibon and the Arnon, and Mesha would not have annexed to Dibon a town beyond the deep and difficult ravine of the Arnon, with Aroer lying between them. It was certainly north of the Arnon, since Israel was not permitted to come within the border of Moab, but it was at Jahaz that Sihon met them and fought the battle in which Israel defeated him and gained possession of his land, "from the Arnon to the Jabbok" Num 21:23-25. It is said also that "Israel dwelt in the land of the Amorites from Aroer which is on the edge of the river Arnon" , and the city which is in the river unto Gilead Jos 13:16, Jos 13:18. Aroer on the edge of the river Arnon, and the city which is in the river" Arnon, again occur in describing the southern border of Reuben, among whose towns Jahaz is mentioned, with Beth-Baal-Meon and Kiriathaim, which have been identified.
The afflicting then of Moab by Omri, according to Mesha, consisted in this, that he recovered to Israel a portion of the allotment of Reuben, between 9 and 10 hours in length from north to south, of which, in the time of Israel's weakness through the civil wars which followed on Jeroboam's Rev_olt, Moab must have dispossessed Reuben. Reuben had remained in undisturbed possession of it, from the first expulsion of the Amorites to the time at least of Rehoboam, about five hundred years. : "The men of Gad" still "dwelt in Ataroth," Mesha says, "from time immemorial."
The picture, which Mesha gives, is of a desolation of the southern portion of Reuben. For, "I rebuilt," he says, "Baal-Meon, Kiriathaim, Aroer, Beth-bamoth, Bezer, Beth-Diblathaim, Beth-baal-Meon." Of Beth-Bamoth, and probably of Bezer, Mesha says, that they had pRev_iously been destroyed . But Reuben would not, of course, destroy his own cities. They must then have been destroyed either by Mesha's father, who reigned before him, when invading Reuben, or by Omri, when driving back Moab into his own land, and expelling him from these cities. "Possibly" they were dismantled only, since Mesha speaks only of Omri's occupying Medeba, Ataroth, and Jahaz. He held these three cities only, leaving the rest dismantled, or dismantling them, unable to place defenders in them, and unwilling to leave them as places of aggression for Moab. But whether they ever were fortified towns at all, or how they were desolated, is mere conjecture. Only they were desolated in these wars.
But it appears from Mesha's own statement, that neither Omri nor Ahab invaded Moab proper. For in speaking of his successful war and its results, he mentions no town south of the Arnon. He must have been a tributary king, but not a foot of his land was taken. The subsequent war was not a mere Rev_olt, nor was it a mere refusal to pay tribute, of which Mesha makes no complaint. Nor could the tribute have been oppressive to him, since the spoils, left in the encampment of Moab and his allies shortly after his Rev_olt, is evidence of such great wealth. The refusal to pay tribute would have involved nothing further, unless Ahaziah had attempted to enforce it, as Hezekiah refused the tribute to Assyria, but remained in his own borders. But Ahaziah, unlike his brother Jehoram who succeeded him, seems to have undertaken nothing, except the building of some ships for trade Ch2 20:35-36. Mesha's war was a renewal of the aggression on Reuben.
Heshbon is not mentioned, and therefore must, even after the war, have remained with Reuben.
Mesha's own war was an exterminating war, as far as he records it. "I fought against the city," (Ataroth), he says, "and took it, and killed all the mighty of the city for the well-pleasing of Chemosh and of Moab;" "I fought against it (Nebo) from break of day until norm and took it, and slew all of it, 7, 000 men; the ladies and maidens I devoted to Ashtar Chemosh;" to be desecrated to the degradations of that sensual idolatry. The words too "Israel perished with an everlasting destruction" stand clear, whether they express Mesha's conviction of the past or his hope of the future.
The war also, on the part of Moab, was a war of his idol Chemosh against God. Chemosh, from first to last, is the agent. "Chemosh was angry with his land;" "Chemosh (was pleased) with it in my days;" "I killed the mighty for the well-pleasing of Chemosh;" "I took captive thence all ( ...)and dragged it along before Chemosh at Kiriath;" "Chemosh said to me, Go and take Nebo against Israel;" "I devoted the ladies and maidens to Ashtar-Chemosh;" "I took thence the vessels of ihvh and dragged them before Chemosh;" "Chemosh drove him (the king of Israel) out before (my face);" "Chemosh said to me, Go down against Horonaim." "Chemosh ( ...)it in my days."
Contemporary with this aggressive war against Israel must have been the invasion by "the children of Moab and the children of Ammon, the great multitude from beyond the sea, from Syria" Ch2 20:1-2, in the reign of Jehoshaphat, which brought such terror upon Judah. It preceded the invasion of Moab by Jehoshaphat in union with Jehoram and the king of Edom. For the invasion of Judah by Moab and Ammon took place, while Ahab's son, Ahaziah, was still living. For it was after this, that Jehoshaphat joined with Ahaziah in making ships to go to Tarshish . But the expedition against Moab was in union with Jehoram who succeeded Ahaziah. The abundance of wealth which the invaders of Judah brought with them, and the precious jewels with which they had adorned themselves, show that this was no mere marauding expedition, to spoil; but that its object was, to take possession of the land or at least of some portion of it.
They came by entire surprise on Jehoshaphat, who heard of them first when they were at Hazazon-Tamar or Engedi, some 36 12 miles from Jerusalem . He felt himself entirely unequal to meet them, and cast himself upon God. There was a day of public humiliation of Judah at Jerusalem. "Out of all the cities of Judah they came to seek the Lord" Ch2 20:4. Jehoshaphat, in his public prayer, owned, "we have no might against this great company which cometh against us; neither know we what to do; but our eyes are upon Thee" Ch2 20:13. He appeals to God, that He had forbidden Israel to invade Ammon, Moab, and Mount Seir, so that they turned away from them and destroyed them not; and now these rewarded them by "coming to cast us out of Thy possession which Thou hast given us to inherit" Ch2 20:10. One of the sons of Asaph foretold to the congregation, that they might go out fearlessly, for they should not have occasion to fight.
A Psalm, ascribed to Asaph, records a great invasion, the object of which was the extermination of Israel. "They have said; Come and let us cut them off from" being "a nation, that the name of Israel may be no more in remembrance" Psa 83:4. It had been a secret confederacy. "They have taken crafty counsel against Thy people" Psa 83:3. It was directed against God Himself, that is, His worship and worshipers. "For they have taken counsel in heart together; against Thee do they make a covenant" Psa 83:5. It was a combination of the surrounding petty nations; Tyre on the north, the Philistines on the west; on the south the Amalekites, Ishmaelites, Hagarenes; eastward, Edom, Gebal, Moab, Ammon. But its most characteristic feature was, that Assur (this corresponds with no period after Jehoshaphat) occupies a subordinate place to Edom and Moab, putting them forward and helping "them." "Assur also," Asaph says, "is joined with them; they have become an arm to the children of Lot" Psa 83:8. This agrees with the description, "there is come against thee a great multitude from beyond the sea, from Syria."
Scripture does not record, on what ground the invasion of Moab by Jehoram and Jehoshaphat, with the tributary king of Edom, was directed against Moab proper; but it was the result doubtless of the double war of Moab against Reuben and against Judah. It was a war, in which the strength of Israel and Moab was put forth to the utmost. Jehoram had mustered all Israel Kg2 3:6; Moab had gathered all who had reached the age of manhood and upward, "everyone who girded on a girdle and upward" Kg2 3:21. The three armies, which had made a seven days' circuit in the wilderness, were on the point of perishing by thirst and falling into the hands of Moab, when Elisha in God's name promised them the supply of their want, and complete victory over Moab. The eager cupidity of Moab, as of many other armies, became the occasion of his complete overthrow. The counsel with which Elisha accompanied his prediction, "ye shall smite every fenced city and every choice city, and every good tree ye shall fell, and all springs of water ye shall stop up, and every good piece of land ye shall waste with stones" Kg2 3:19, was directed, apparently, to dislodge an enemy so inveterate. For water was essential to the fertility of their land and their dwelling there. We hear of no special infliction of death, like what Mesha records of himself. The war was ended by the king of Moab's sacrificing the heir-apparent of the king of Edom , which naturally created great displeasure against Israel, in whose cause Edom thus suffered, so that they departed to their own land and finally Rev_olted.
Their departure apparently broke up the siege of Ar and the expedition. Israel apparently was not strong enough to carry on the war without Edom, or feared to remain with their armies away from their own land, as in the time of David, of which Edom might take the advantage. We know only the result.
Moab probably even extended her border to the south by the conquest of Horonaim .
After this, Moab is mentioned only on occasion of the miracle of the dead man, to whom God gave life, when cast into Elisha's sepulchre, as he came in contact with his bones. Like the Bedouin now, or the Amalekites of old, "the bands of Moab came into the land, as the year came" Kg2 13:20. Plunder, year by year, was the lot of Israel at the hands of Moab.
On the east of Jordan, Israel must have remained in part (as Mesha says of the Gadites of Arocr) in their old border. For after this, Hazael, in Jehu's reign, smote Israel "from Aroer which is by the river Arnon" Kg2 10:33; and at that time probably Amman joined with him in the exterminating war in Gilead, destroying life before it had come into the world, "that they might enlarge their border" . Jeroboam ii, 825 b. c.; restored Israel "to the sea of the plain" 2 Kings 16:25, that is, the dead sea, and, (as seems probable from the limitation of that term in Deuteronomy, 'under Ashdoth-Pisgah eastward,' Deu 3:17) to its northern extremity, lower in latitude than Heshbon, yet above Nebo and Medeba, lcaving accordingly to Moab all which it had gained by Mesha. Uzziah, a few years later, made the Ammonites tributaries Ch2 26:8 810 b. c. But 40 years later 771 b. c., Pul, and, after yet another 30 years, 740, Tiglath-pileser having carried away the trans-Jordanic tribes Ch1 5:26, Moab again possessed itself of the whole territory of Reuben. Probably before.
For 726 b. c., when Isaiah foretold that "the glory of Moab should be contemned with all that great multitude" Isa 16:14, he hears the wailing of Moab throughout all his towns, and names all those which had once been Reuben's and of whose conquest or possession Moab had boasted Isa 15:1-2, Isa 15:4, Nebo, Medeba, Dibon, Jahaz, Baiith; as also those not conquered then Isa 15:4-5, Isa 15:1, Heshbon, Elealeh; and those of Moab proper, Luhith, Horonaim, and its capitals, Ar-Moab and Kir-Moab. He hears their sorrow, sees their desolation and bewails with their weeping Isa 16:9. He had prophesied this before , and now, three years Isa 16:13-14 before its fulfillment by Tiglath-Pileser, he renews it. This tender sorrow for Moab has more the character of an elegy than of a denunciation; so that he could scarcely lament more tenderly the ruin of his own people.
He mentions also distinctly no sin there except pride. The pride of Moab seems something of common notoriety and speech. "We have heard" Isa 16:6. Isaiah accumulates words, to express the haughtiness of Moab; "the pride of Moab; exceeding proud; his pride and his haughtiness and his wrath," pride overpassing bounds, upon others. His words seem to be formed so as to keep this one bared thought before us, as if we were to say "pride, prideful, proudness, pridefulness;" and withal the unsubstantialness of it all, "the unsubstantiality of his lies." Pride is the source of all ambition; so Moab is pictured as retiring within her old bounds, "the fords of Arnon," and thence asking for aid; her petition is met by the counter-petition, that, if she would be protected in the day of trouble, the out-casts of Israel might lodge with her now: "be thou a covert to her from the face of the spoiler" Isa 16:4-5. The prophecy seems to mark itself out as belonging to a time, after the two and a half tribes had been desolated, as stragglers sought refuge in Moab, and when a severe infliction was to come on Moab: "the Isa 16:14 remnant" shall be "small, small not great."
Yet Moab recovered this too. It was a weakening of the nation, not its destruction. Some 126 years after the prophecy of Isaiah, 30 years after the prophecy of Zephaniah, Moab, in the time of Jeremiah, was in entire prosperity, as if no visitation had ever come upon her. What Zephaniah says of the luxuriousness of his people, Jeremiah says of Moab; "Moab is one at ease from his youth; he is resting on his lees; and he hath not been emptied from vessel to vessel, neither hath he gone into captivity" Jer 48:11. They "say, We are mighty and strong men for the war" Jer 48:14. Moab was a "strong staff, a beautiful rod" Jer 48:17; "he magnified himself against the Lord" Jer 48:26; "Israel was a derision to him" Jer 48:27; "he skipped for joy" at his distress. Jeremiah repeats and even strengthens Isaiah's description of his pride; "his pride, proud" Jer 48:29, he repeats, "exceedingly; his loftiness," again "his pride, his arrogancy, and the haughtiness of his heart."
Its "strongholds" Jer 48:18 were unharmed; all its cities, "far and near," are counted one by one, in their prosperity Jer 48:1, Jer 48:3, Jer 48:5, Jer 48:21-24; its summer-fruits and vintage were plenteous; its vines, luxuriant; all was joy and shouting. Whence should this evil come? Yet so it was with Sodom and Gomorrah just before its overthrow. It was, for beauty, "a paradise of God; well-watered everywhere; as the garden of the Lord, like the land of Egypt" Gen 13:10. In the morning "the smoke of the country went up as the smoke of the furnace" Gen 19:28. The destruction foretold by Jeremiah is far other than the affliction spoken of by Isaiah. Isaiah prophesies only a visitation, which should reduce her people: Jeremiah foretells, as did Zephaniah, captivity and the utter destruction of her cities. The destruction foretold is complete. Not of individual cities only, but of the whole he saith, "Moab is destroyed" Jer 48:4. "The spoiler shall come upon every city, and no city shall escape, and the valley shall perish and the high places shall be destroyed, as the Lord hath spoken" Jer 48:8.
Moab himself was to leave his land. "Flee, save your lives, and ye shall be like the heath in the wilderness. Chemosh shall go forth into captivity; his priests and his princes together. Give pinions unto Moab, that it may flee and get away, and her cities shall be a desolation, for there is none to dwell therein" Jer 17:6. It was not only to go into captivity, but its home was to be destroyed. "I will send to her those who shall upheave her, and they shall upheave her, and her vessels they shall empty, all her flagons" (all that aforetime contained her) "they shall break in pieces" Jer 48:12. Moab is destroyed and her cities" Jer 48:15; "the spoiler of Moab is come upon her; he hath destroyed the strongholds" Jer 48:18. The subsequent history of the Moabites is in the words, "Leave the cities and dwell in the rock, dwellers of Moab, and be like a dove which nesteth in the sides of the mouth of the pit" Jer 48:28. The purpose of Moab and Ammon against Israel which Asaph complains of, and which Mesha probably speaks of, is retorted upon her. "In Heshbon they have devised evil against it; come and let us cut it off from being a nation. Moab shall be destroyed from being a people, because he hath magnified himself against the Lord" Jer 48:2, Jer 48:42.
Whence should this evil come? They had, with the Ammonites, been faithful servants of Nebuchadnezzar against Judah Kg2 24:2. Their concerted conspiracy with Edom, Tyre, Zidon, to which they invited Zedekiah (Jer 27:2 following), was dissolved. Nebuchadnezzars march against Judaea did not touch them, for they "skipped with joy" Jer 48:27 at Israel's distresses. The connection of Baalis, king of the Ammonites, with Ishmael Jer 40:14; Jer 41:10 the assassin of Gedaliah, whom the king of Babylon made governor over the land Kg2 25:22-26; Jer 40:6; Jer 41:1 out of their own people, probably brought down the vengeance of Nebuchadnezzar. For Chaldaeans too were included in the slaughter Jer 41:3. The blow seems to have been aimed at the existence of the people, for the murder of Gedaliah followed upon the rallying of the Jews "out of all the places whither they had been driven" Jer 40:12. It returned on Ammon itself; and on Moab who probably on this, as on former occasions, was associated with it. The two nations, who had escaped at the destruction of Jerusalem, were warred upon and subdued by Nebuchadnezzar in the 23d year of his reign , the 5th after the destruction of Jerusalem.
And then probably followed that complete destruction and disgraced end, in which Isaiah, in a distinct prophecy, sees Moab trodden down by God as "the heap of straw is trodden down in the waters (the kethib) of the dunghill, and he (Moab) stretcheth forth his hands in the midst thereof, as the swimmer stretcheth forth his hands to swim, and He, God, shall bring down his pride with the treacheries of his hands" Isa 25:10-12. It speaks much of the continued hostility of Moab, that, in prophesying the complete deliverance for which Israel waited, the one enemy whose destruction is foretold, is Moab and those pictured by Moab. "We have waited for Him and He will save us - For in this mountain (Zion) shall the hand of the Lord rest, and Moab shall be trodden down under Him" Isa 25:9-10.
After this, Moab, as a nation, disappears from history. Israel, on its return from the captivity, was again enticed into idolatry by Moabite and Anmonite wives, as well as by those of Ashdod and others Neh 13:23-26, Canaanites, Hittites, Perizzites, Jebusites, Egyptians, Amorites Ezr 9:1. Sanballat also, who headed the opposition to the rebuilding of Jerusalem, was a Moabite Neh 2:10; Neh 4:1-8; Tobiah, an Ammonite Neh 4:2, Neh 4:9. Yet it went no further than intrigue and the threat of war. They were but individuals, who cherished the old hostility. In the time of the Maccabees, the Ammonites, not Moab, "with a mighty power and much people" were in possession of the Reubenite cities to Jazar (1 Macc. 5:6, 8). It was again an exterminating war, in which the Jews were to be destroyed (1 Macc. 5:9, 10, 27). After repeated defeats by Judas Maccabaeus, the Ammonites "hired the Arabians" (1 Macc. 5:39) (not the Moabites) to help them, and Judas, although victorious, was obliged to remove the whole Israelite population, "all that were in the land of Gilead, from the least unto the greatest, even their wives, and their children, and their stuff, a very great host, to the end they might come into the land of Judaea" (1 Macc. 5:45). The whole population was removed, obviously lest, on the withdrawal of Judas' army, they should be again imperiled. As it was a defensive war against Ammon, there is no mention of any city, south of the Arnon, in Moab's own territory. It was probably with the view to magnify descendants of Lot, that Josephus speaks of the Moabites as being "even yet a very great nation" . Justin's account, that there is "even now a great multitude of Ammonites," does not seem to me to imply a national existence. A later writer says , "not only the Edomites but the Ammonites and Moabites too are included in the one name of Arabians."
Some chief towns of Moab became Roman towns, connected by the Roman road from Damascus to Elath. Ar and Kir-Moab in Moab proper became Areopolis and Charac-Moab, and, as well as Medeba and Heshbon in the country which had been Reuben's, preserve traces of Roman occupancy. As such, they became Christian Sees. The towns, which were not thus Rev_ived as Roman, probably perished at once, since they bear no traces of any later building.
The present condition of Moab and Ammon is remarkable in two ways;
(1) for the testimony which it gives of its former extensive population;
(2) for the extent of its present desolation.
"How fearfully," says an accurate and minute observer , "is this residence of old kings and their land wasted!" It gives a vivid idea of the desolation, that distances are marked, not by villages which he passes but by ruins . : "From these ruined places, which lay on our way, one sees how thickly inhabited the district formerly was." Yet the ground remained fruitful.
It was partly abandoned to wild plants, the wormwood and other shrubs ; partly, the artificial irrigation, essential to cultivation in this land, was destroyed ; here and there a patch was cultivated; the rest remained barren, because the crops might become the prey of the spoiler , or the thin population had had no heart to cultivate it.
A list of 33 destroyed places which still retained their names, was given to Seetzen , "of which many were cities in times of old, and beside these, a great number of other wasted villages. One sees from this, that, in the days of old, this land was extremely populated and flourishing, and that destructive wars alone could produce the present desolation." And thereon he adds the names of 40 more ruined places. Others say : "The whole of the fine plains in this quarter" (the south of Moab) "are covered with sites of towns, on every eminence or spot convenient for the construction of one; and as all the land is capable of rich cultivation, there can be no doubt that this country, now so deserted, once presented a continued picture of plenty and fertility." : "Every knoll" (in the highlands of Moab) "is covered with shapeless ruins. - The ruins consist merely of heaps of squared and well-fitting stones, which apparently were erected without mortar." : "One description might serve for all these Moabite ruins. The town seems to have been a system of concentric circles, built round a central fort, and outside the buildings the rings continue as terrace-walks, the gardens of the old city. The terraces are continuous between the twin hillocks and intersect each other at the foot" . Ruined villages and towns, broken walls that once enclosed gardens and vineyards, remains of ancient roads; everything in Moab tells of the immense wealth and population, which that country must have once enjoyed."
The like is observed of Ammon . His was direct hatred of the true religion. It was not mere exultation at the desolation of an envied people. It was hatred of the worship of God. "Thus saith the Lord God; "Because thou saidst, Aha, against My sanctuary, because it was profaned" Eze 25:3; and against the land of Israel, because it was desolated; and against the house of Judah, because they went into captivity." The like temper is shown in the boast, "Because that Moab and Seir do say; Behold the house of Judah is like unto the pagan" Eze 25:8, that is, on a level with them.
Forbearing and long-suffering as Almighty God is, in His infinite mercy, He does not, for that mercy's sake, bear the direct defiance of Himself. He allows His creatures to forget Him, not to despise or defy Him. And on this ground, perhaps, He gives to His prophecies a fulfillment beyond what the letter requires, that they may be a continued witness to Him. The Ammonites, some 1600 years ago, ceased to "be remembered among the nations." But as Nineveh and Babylon, and the cities of Sodom and Gomorrah, by being what they are, are witnesses to His dealings, so the way in which Moab and Ammon are still kept desolate is a continued picture of that first desolation. Both remain rich, fertile; but the very abundance of their fertility is the cause of their desolation. God said to Ammon, as the retribution on his contumely: "therefore, behold, I give thee to the children of the East for a possession, and they shall set their encampments in thee, and place their dwellings in thee; "they" shall eat thy fruit and "they" shall drink thy milk; and I will make Rabbah a dwelling-place of camels, and the children of Ammon a couchingplace for flocks" Eze 25:4-5.
Of Moab He says also, "I will open the side of Moab from the cities, which are on his frontiers, the glory of the country, unto the men of the East with the Ammonites" Eze 25:8, Eze 25:10. And this is an exact description of the condition of the land at this day. All travelers describe the richness of the soil. We have seen this as to Moab. But the history is one and the same. One of the most fertile regions of the world, full of ruined towns, destitute of villages or fixed habitations, or security of property, its inhabitants ground down by those, who have succeeded the Midianites and the Amalekites, "the children of the East." "Thou canst not find a country like the Belka," says the Arabic proverb , but "the inhabitants cultivate patches only of the best soil in that territory when they have a prospect of being able to secure the harvest against the invasion of enemies." "We passed many ruined cities," said Lord Lindsay , "and the country has once been very populous, but, in 35 miles at least, we did not see a single village; the whole country is one vast pasturage, overspread by the flocks and herds of the Anezee and Beni Hassan Bedouins."
The site of Rabbath Amman was well chosen for strength. Lying "in a long valley" through which a stream passed, "the city of waters" could not easily be taken, flor its inhabitants compelled to surrender from hunger or thirst. Its site, as the eastern bound of Peraea , "the last place where water could be obtained and a frontier fortress against the wild tribes beyond" , marked it for preservation. In Greek times, the disputes for its possession attest the sense of its importance. In Roman, it was one of the chief cities of the Decapolis, though its population was said to be a mixture of Egyptians, Arabians, Phoenicians . The coins of Roman Emperors to the end of the second century contain symbols of plenty, where now reigns utter desolation .
In the 4th century, it and two other now ruined places, Bostra and Gerasa, are named as "most carefully and strongly walled." It was on a line of rich commerce filled with strong places, in sites well selected for repelling the invasions of the neighboring nations . Centuries advanced. It was greatly beautified by its Roman masters. The extent and wealth of the Roman city are attested both by the remains of noble edifices on both sides of the stream, and by pieces of pottery, which are the traces of ancient civilized dwelling, strewed on the earth two miles from the city. : "At this place, Amman, as well as Gerasa and Gamala, three colonial settlements within the compass of a day's journey from one another, there were five magnificent theaters and one ampitheater, besides temples, baths, aqueducts, naumachia, triumphal arches." : "Its theater was the largest in Syria; its colonnade had at least 50 columns." The difference of the architecture shows that its aggrandizement must have been the work of different centuries: its "castle walls are thick, and denote a remote antiquity; large blocks of stone are piled up without cement and still hold together as well as if recently placed." It is very probably the same which Joab called David to take, after the city of waters had been taken; within it are traces of a temple with Corinthian columns, the largest seen there, yet "not of the best Roman times."
Yet Amman, the growth of centuries, at the end of our 6th century was destroyed. For "it was desolate before Islam, a great ruin." : "No where else had we seen the vestiges of public magnificence and wealth in such marked contrast with the relapse into savage desolation." But the site of the old city, so well adapted either for a secure refuge for its inhabitants or for a secure depository for their plunder, was, on that very ground, when desolated of its inhabitants, suited for what God, by Ezekiel, said it would become, a place, where the men of the East should stable their flocks and herds, secure from straying. What a change, that its temples, the center of the worship of its successive idols, or its theaters, its places of luxury or of pomp, should be stables for that drudge of man, the camel, and the stream which gave it the proud title of "city of waters" their drinking trough! And yet of the cities whose destruction is prophesied, this is foretold of Rabbah alone, as in it alone is it fulfilled! "Ammon," says Lord Lindsay , "was situated on both sides of the stream; the dreariness of its present aspect is quite indescribable. It looks like the abode of death; the valley stinks with dead camels; one of them was rotting in the stream; and though we saw none among the ruins, they were absolutely "covered" in every direction with their dung." "Bones and skulls of camels were mouldering there (in the area of the ruined theater) and in the vaulted galleries of this immense structure." "It is now quite deserted, except by the Bedouins, who water their flocks at its little river, descending to it by a "wady," nearly opposite to a theater (in which Dr. Mac Lennan saw great herds and flocks) and by the "akiba."
Re-ascending it, we met sheep and goats by thousands, and camels by hundreds." Another says , "The space intervening between the river and the western hills is entirely covered with the remains of buildings, now only used for shelter for camels and sheep." Buckingham mentions incidentally, that he was pRev_ented from sleeping at night "by the bleating of flocks and the neighing of horses, barking of dogs etc." Another speaks of "a small stone building in the Acropolis now used as a shelter for flocks." While he was "traversing the ruins of the city, the number of goats and sheep, which were driven in among them, was exceedingly annoying, however remarkable, as fulfilling the prophecies" . "Before six tents fed sheep and camels" . "Ezekiel points just to these Eze 20:5, which passage Seetzen cites. And in fact the ruins are still used for such stalls."
The prophecy is the very opposite to that upon Babylon, though both alike are prophecies of desolation. Of Babylon Isaiah prophesies, "It shall never be inhabited, neither shall it bedwelt in from generation to generation; neither shall the Arabian pitch tent there, neither shall the shepherds make fold there, but wild beasts of the desert shall lie there, and their houses shall be full of doleful creatures; and the ostriches shall dwell there, and the jackals shall cry in their desolate houses, and howling creatures in their pleasant palaces" Isa 13:20. And the ruins are full of wild beasts . Of Rabbah, Ezekiel prophesied that it should be "a possession for the men of the East, and I" Eze 25:4-5, God says, "will make Rabbah a stable for camels, and the Ammonites a couching-place for flocks;" and man's lawlessness fulfills the will and word of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: heard: Jer 48:27-29; Eze 25:8-11
the Rev_ilings: Psa 83:4-7; Jer 49:1; Eze 25:3-7, Eze 36:2; Amo 1:13
Carl Friedrich Keil and Franz Delitzsch
2:8
The judgment upon Joab and Ammon. - Zeph 2:8. "I have heard the abuse of Moab, and the revilings of the sons of Ammon, who have abused my nation, and boasted against its boundary. Zeph 2:9. Therefore, as I live, is the saying of Jehovah of hosts, the God of Israel: Yea, Moab shall become like Sodom, and the sons of Ammon like Gomorrha, an inheritance of nettles and salt-pits, and desert for ever. The remnant of my nation will plunder them, the residue of my nation will inherit them. Zeph 2:10. Such to them for their pride, that they have despised and boasted against the nation of Jehovah of hosts." The threat now turns from the Philistines in the west to the two tribes to the east, viz., the Moabites and Ammonites, who were descended from Lot, and therefore blood-relations, and who manifested hostility to Israel on every possible occasion. Even in the time of Moses, the Moabitish king Balak sought to destroy Israel by means of Balaam's curses (Numbers 22), for which the Moabites were threatened with extermination (Num 24:17). In the time of the judges they both attempted to oppress Israel (Judg 3:12. and Judg 10:7.; cf. 1Kings 11:1-5 and 2 Samuel 10-12), for which they were severely punished by Saul and David (1Kings 14:47, and 2Kings 8:2; 2Kings 12:30-31). The reproach of Moab and the revilings of the Ammonites, which Jehovah had heard, cannot be taken, as Jerome, Rashi, and others suppose, as referring to the hostilities of those tribes towards the Judaeans during the Chaldaean catastrophe; nor restricted, as v. Clln imagines, to the reproaches heaped upon the ten tribes when they were carried away by the Assyrians, since nothing is know of any such reproaches. The charge refers to the hostile attitude assumed by both tribes at all times towards the nation of God, which they manifested both in word and deed, as often as the latter was brought into trouble and distress. Compare Jer 48:26-27; and for giddēph, to revile or blaspheme by actions, Num 15:30; Ezek 20:27; also for the fact itself, the remarks on Amos 1:13-2:3. יגדּילוּ על גב, they did great things against their (the Israelites') border (the suffix in gebhūlâm, their border, refers to ‛ammı̄, my people). This great doing consisted in their proudly violating the boundary of Israel, and endeavouring to seize upon Israelitish territory (cf. Amos 1:13). Pride and haughtiness, or high-minded self-exaltation above Israel as the nation of God, is charged against the Moabites and Ammonites by Isaiah and Jeremiah also, as a leading feature in their character (cf. Is 16:6; Is 25:11; Jer 48:29-30). Moab and Ammon are to be utterly exterminated in consequence. The threat of punishment is announced in Zeph 2:8 as irrevocable by a solemn oath. It shall happen to them as to Sodom and Gomorrha. This simile was rendered a very natural one by the situation of the two lands in the neighbourhood of the Dead Sea. It affirms the utter destruction of the two tribes, as the appositional description shows. Their land is to become the possession of nettles, i.e., a place where nettles grow. Mimshâq, hap leg., from the root mâshaq, which was not used, but from which mesheq in Gen 15:2 is derived. Chârūl: the stinging nettle (see at Job 30:7), which only flourishes in waste places. Mikhrēh melach: a place of salt-pits, like the southern coast of the Dead Sea, which abounds in rock-salt, and to which there is an allusion in the threat of Moses in Deut 29:22. "A desert for ever:" the emphasis lies upon ‛ad ‛ōlâm (for ever) here. The people, however, i.e., the Moabites and Ammonites themselves, will be taken by the people of Jehovah, and be made their possession. The suffixes attached to יבזּוּם and ינחלוּם can only refer to the people of Moab and Ammon, because a land turned into an eternal desert and salt-steppe would not be adapted for a nachălâh (possession) for the people of God. The meaning is not, they will be their heirs through the medium of plunder, but they will make them into their own property, or slaves (cf. Is 14:2; Is 61:5). גּויי is גּוי with the suffix of the first person, only one of the two י being written. In Zeph 2:10 the threat concludes with a repetition of the statement of the guilt which is followed by such a judgment.
The fulfilment or realization of the threat pronounced upon Philistia, Moab, and Ammon, we have not to look for in the particular historical occurrences through which these tribes were conquered and subjugated by the Chaldaeans, and to some extent by the Jews after the captivity, until they eventually vanished from the stage of history, and their lands became desolate, as they still are. These events can only come into consideration as preliminary stages of the fulfilment, which Zephaniah completely passes by, since he only views the judgment in its ultimate fulfilment. We are precluded, moreover, from taking the words as relating to that event by the circumstance, that neither Philistia on the one hand, nor Moabites and Ammonites on the other, were ever taken permanent possession of by the Jews; and still less were they ever taken by Judah, as the nation of God, for His own property. Judah is not to enter into such possession as this till the Lord turns the captivity of Judah (Zeph 2:7); that is to say, not immediately after the return from the Babylonish captivity, but when the dispersion of Israel among the Gentiles, which lasts till this day, shall come to an end, and Israel, through its conversion to Christ, be reinstated in the privileges of the people of God. It follows from this, that the fulfilment is still in the future, and that it will be accomplished not literally, but spiritually, in the utter destruction of the nations referred to as heathen nations, and opponents of the kingdom of God, and in the incorporation of those who are converted to the living God at the time of the judgment, into the citizenship of the spiritual Israel. Until the eventual restoration of Israel, Philistia will remain an uninhabited shepherds' pasture, and the land of the Moabites and Ammonites the possession of nettles, a place of salt-pits and a desert; just as the land of Israel will for the very same time be trodden down by the Gentiles. The curse resting upon these lands will not be entirely removed till the completion of the kingdom of God on earth. This view is proved to be correct by the contents of Zeph 2:11, with which the prophet passes to the announcement of the judgment upon the nations of the south and north.
Geneva 1599
2:8 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and (f) magnified [themselves] against their border.
(f) These nations presumed to take from the Jews that country which the Lord had given them.
John Gill
2:8 I have heard the reproach of Moab, and the revilings of the children of Ammon,.... Two people that descended from Lot, through incest with his daughters; and are therefore mentioned together, as being of the same cast and complexion, and bitter enemies to the people of the Jews; whom they reproached and reviled, for the sake of their religion, because they adhered to the word and worship of God: this they did when the Jews were most firmly attached to the service of the true God; and the Lord heard it, and took notice of it; and put it down in the book of his remembrance, to punish them for it in due time; even he who hears, and sees, and knows all things:
whereby they have reproached my people; whom he had chosen, and avouched to be his people; and who were called by his name, and called on his name, and worshipped him, and professed to be his people, and to serve and obey him; and as such, and because they were the people of God, they were reproached by them; and hence it was so resented by the Lord; and there being such a near relation between God and them, he looked upon the reproaches of them as reproaches of himself:
and magnified themselves against their border; either they spoke reproachfully of the land of Israel, and the borders of it, and especially of the inhabitants of the land, and particularly those that bordered upon them; or they invaded the borders of their land, and endeavoured to add it to theirs; or as the Jews were carried captive by the Chaldeans, as they passed by the borders of Moab and Ammon, they insulted them, and jeered them, and expressed great pleasure and joy in seeing them in such circumstances; see Ezek 25:3. Jarchi represents the case thus; when the children of Israel went into captivity to the land of the Chaldeans, as they passed by the way of Ammon and Moab, they wept, and sighed, and cried; and they distressed them, and said, what do you afflict yourselves for? why do ye weep? are not you going to the house of your father, beyond the river where your fathers dwelt of old? thus jeering them on account of Abraham's being of Ur of the Chaldees.
John Wesley
2:8 I - God. Magnified themselves - Invading their frontiers.
Robert Jamieson, A. R. Fausset and David Brown
2:8 I have heard--A seasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity: God saith, "I have heard it all, though I might seem to men not to have observed it because I did not immediately inflict punishment."
magnified themselves--acted haughtily, invading the territory of Judah (Jer 48:29; Jer 49:1; compare Zeph 2:10; Ps 35:26; Obad 1:12).
2:92:9: Վասն այնորիկ կենդանի՛ եմ ես՝ ասէ Տէր Աստուած զօրութեանց՝ Աստուած Իսրայէլի. զի Մովաբ՝ իբրեւ զՍոդոմ եղիցի, եւ որդիքն Ամոնայ իբրեւ զԳոմոր. եւ Դամասկոս լքեալ իբրեւ զշեղջ կալոյ՝ եւ ապականեալ յաւիտեան. մնացորդք ժողովրդեան իմոյ յափշտակեսցեն զնոսա, եւ մնացորդք ազգի իմոյ ժառանգեսցեն զնոսա[10751]։ [10751] Ոմանք. Ասէ Տէր զօրութեանց... եւ մնացորդք ժողովր՛՛։
9 Դրա համար եմ ես կենդանի, - ասում է Ամենակալ Տէրը՝ Իսրայէլի Աստուածը, - որ Մովաբը Սոդոմի պէս դառնայ, ամոնացիները՝ Գոմորի պէս, եւ Դամասկոսը՝ լքուած ինչպէս կալի շիւղը եւ ապականուած յաւիտեան: Իմ ժողովրդի մնացորդները կը յափշտակեն նրանց, եւ իմ ժողովրդի մնացորդները կը ժառանգեն դրանք»:
9 Անոր համար Իսրայէլին Աստուածը՝ զօրքերու Տէրը՝ այսպէս կ’ըսէ.«Կենդանի եմ ես, որ Մովաբը Սոդոմին պէս Ու Ամմոնին որդիները Գոմորին պէս Եղիճներու կալուածք, աղի հանք Ու յաւիտենապէս ամայի պիտի ըլլայ։Իմ ժողովուրդիս մնացորդը զանոնք պիտի յափշտակէ Ու իմ ազգիս մնացորդները զանոնք պիտի ժառանգեն։
Վասն այնորիկ կենդանի եմ ես, ասէ Տէր զօրութեանց` Աստուած Իսրայելի, զի Մովաբ իբրեւ զՍոդոմ եղիցի, եւ որդիքն Ամոնայ իբրեւ զԳոմոր. [26]եւ Դամասկոս լքեալ իբրեւ զշեղջ կալոյ`` եւ ապականեալ յաւիտեան. մնացորդք ժողովրդեան իմոյ յափշտակեսցեն զնոսա, եւ մնացորդք ազգի իմոյ ժառանգեսցեն զնոսա:

2:9: Վասն այնորիկ կենդանի՛ եմ ես՝ ասէ Տէր Աստուած զօրութեանց՝ Աստուած Իսրայէլի. զի Մովաբ՝ իբրեւ զՍոդոմ եղիցի, եւ որդիքն Ամոնայ իբրեւ զԳոմոր. եւ Դամասկոս լքեալ իբրեւ զշեղջ կալոյ՝ եւ ապականեալ յաւիտեան. մնացորդք ժողովրդեան իմոյ յափշտակեսցեն զնոսա, եւ մնացորդք ազգի իմոյ ժառանգեսցեն զնոսա[10751]։
[10751] Ոմանք. Ասէ Տէր զօրութեանց... եւ մնացորդք ժողովր՛՛։
9 Դրա համար եմ ես կենդանի, - ասում է Ամենակալ Տէրը՝ Իսրայէլի Աստուածը, - որ Մովաբը Սոդոմի պէս դառնայ, ամոնացիները՝ Գոմորի պէս, եւ Դամասկոսը՝ լքուած ինչպէս կալի շիւղը եւ ապականուած յաւիտեան: Իմ ժողովրդի մնացորդները կը յափշտակեն նրանց, եւ իմ ժողովրդի մնացորդները կը ժառանգեն դրանք»:
9 Անոր համար Իսրայէլին Աստուածը՝ զօրքերու Տէրը՝ այսպէս կ’ըսէ.«Կենդանի եմ ես, որ Մովաբը Սոդոմին պէս Ու Ամմոնին որդիները Գոմորին պէս Եղիճներու կալուածք, աղի հանք Ու յաւիտենապէս ամայի պիտի ըլլայ։Իմ ժողովուրդիս մնացորդը զանոնք պիտի յափշտակէ Ու իմ ազգիս մնացորդները զանոնք պիտի ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Посему, живу Я! говорит Господь Саваоф, Бог Израилев: Моав будет, как Содом, и сыны Аммона будут, как Гоморра, достоянием крапивы, соляною рытвиною, пустынею навеки; остаток народа Моего возьмет их в добычу, и уцелевшие из людей Моих получат их в наследие.
2:9 διὰ δια through; because of τοῦτο ουτος this; he ζῶ ζαω live; alive ἐγώ εγω I λέγει λεγω tell; declare κύριος κυριος lord; master τῶν ο the δυνάμεων δυναμις power; ability ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel διότι διοτι because; that Μωαβ μωαβ as; how Σοδομα σοδομα Sodoma; Sothoma ἔσται ειμι be καὶ και and; even οἱ ο the υἱοὶ υιος son Αμμων αμμων as; how Γομορρα γομορρα Gomorra καὶ και and; even Δαμασκὸς δαμασκος Damaskos; Thamaskos ἐκλελειμμένη εκλειπω leave off; cease ὡς ως.1 as; how θιμωνιὰ θημονια threshing floor καὶ και and; even ἠφανισμένη αφανιζω obscure; hide εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind λαοῦ λαος populace; population μου μου of me; mine διαρπῶνται διαρπαζω ransack αὐτούς αυτος he; him καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind ἔθνους εθνος nation; caste μου μου of me; mine κληρονομήσουσιν κληρονομεω inherit; heir αὐτούς αυτος he; him
2:9 לָכֵ֣ן lāḵˈēn לָכֵן therefore חַי־ ḥay- חַי alive אָ֡נִי ʔˈānî אֲנִי i נְאֻם֩ nᵊʔˌum נְאֻם speech יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that מֹואָ֞ב môʔˈāv מֹואָב Moab כִּ ki כְּ as סְדֹ֤ם sᵊḏˈōm סְדֹם Sodom תִּֽהְיֶה֙ tˈihyeh היה be וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son עַמֹּון֙ ʕammôn עַמֹּון Ammon כַּֽ kˈa כְּ as עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah מִמְשַׁ֥ק mimšˌaq מִמְשָׁק [uncertain] חָר֛וּל ḥārˈûl חָרוּל chickling וּ û וְ and מִכְרֵה־ miḵrē- מִכְרֶה pit מֶ֥לַח mˌelaḥ מֶלַח salt וּ û וְ and שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity שְׁאֵרִ֤ית šᵊʔērˈîṯ שְׁאֵרִית rest עַמִּי֙ ʕammˌî עַם people יְבָזּ֔וּם yᵊvāzzˈûm בזז spoil וְ wᵊ וְ and יֶ֥תֶר yˌeṯer יֶתֶר remainder גֹּויִ֖יגוי *gôyˌî גֹּוי people יִנְחָלֽוּם׃ yinḥālˈûm נחל take possession
2:9. propterea vivo ego dicit Dominus exercituum Deus Israhel quia Moab ut Sodoma erit et filii Ammon quasi Gomorra siccitas spinarum et acervi salis et desertum usque in aeternum reliquiae populi mei diripient illos residui gentis meae possidebunt eosTherefore as I live, saith the Lord of hosts the God of Israel, Moab shall be as Sodom, and the children of Ammon as Gomorrha, the dryness of thorns, and heaps of salt, and a desert even for ever: the remnant of my people shall make a spoil of them, and the residue of my nation shall possess them.
9. Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, a possession of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my nation shall inherit them.
2:9. Because of this, as I live, says the Lord of hosts, the God of Israel, Moab will be like Sodom, and the sons of Ammon like Gomorrah, like the dryness of thorns, and piles of salt, and a desert, all the way to eternity. The remnant of my people will despoil them, and the residue of my nation will possess them.
2:9. Therefore [as] I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, [even] the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
Therefore [as] I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, [even] the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them:

2:9 Посему, живу Я! говорит Господь Саваоф, Бог Израилев: Моав будет, как Содом, и сыны Аммона будут, как Гоморра, достоянием крапивы, соляною рытвиною, пустынею навеки; остаток народа Моего возьмет их в добычу, и уцелевшие из людей Моих получат их в наследие.
2:9
διὰ δια through; because of
τοῦτο ουτος this; he
ζῶ ζαω live; alive
ἐγώ εγω I
λέγει λεγω tell; declare
κύριος κυριος lord; master
τῶν ο the
δυνάμεων δυναμις power; ability
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
διότι διοτι because; that
Μωαβ μωαβ as; how
Σοδομα σοδομα Sodoma; Sothoma
ἔσται ειμι be
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Αμμων αμμων as; how
Γομορρα γομορρα Gomorra
καὶ και and; even
Δαμασκὸς δαμασκος Damaskos; Thamaskos
ἐκλελειμμένη εκλειπω leave off; cease
ὡς ως.1 as; how
θιμωνιὰ θημονια threshing floor
καὶ και and; even
ἠφανισμένη αφανιζω obscure; hide
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
λαοῦ λαος populace; population
μου μου of me; mine
διαρπῶνται διαρπαζω ransack
αὐτούς αυτος he; him
καὶ και and; even
οἱ ο the
κατάλοιποι καταλοιπος left behind
ἔθνους εθνος nation; caste
μου μου of me; mine
κληρονομήσουσιν κληρονομεω inherit; heir
αὐτούς αυτος he; him
2:9
לָכֵ֣ן lāḵˈēn לָכֵן therefore
חַי־ ḥay- חַי alive
אָ֡נִי ʔˈānî אֲנִי i
נְאֻם֩ nᵊʔˌum נְאֻם speech
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
מֹואָ֞ב môʔˈāv מֹואָב Moab
כִּ ki כְּ as
סְדֹ֤ם sᵊḏˈōm סְדֹם Sodom
תִּֽהְיֶה֙ tˈihyeh היה be
וּ û וְ and
בְנֵ֤י vᵊnˈê בֵּן son
עַמֹּון֙ ʕammôn עַמֹּון Ammon
כַּֽ kˈa כְּ as
עֲמֹרָ֔ה ʕᵃmōrˈā עֲמֹרָה Gomorrah
מִמְשַׁ֥ק mimšˌaq מִמְשָׁק [uncertain]
חָר֛וּל ḥārˈûl חָרוּל chickling
וּ û וְ and
מִכְרֵה־ miḵrē- מִכְרֶה pit
מֶ֥לַח mˌelaḥ מֶלַח salt
וּ û וְ and
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
שְׁאֵרִ֤ית šᵊʔērˈîṯ שְׁאֵרִית rest
עַמִּי֙ ʕammˌî עַם people
יְבָזּ֔וּם yᵊvāzzˈûm בזז spoil
וְ wᵊ וְ and
יֶ֥תֶר yˌeṯer יֶתֶר remainder
גֹּויִ֖יגוי
*gôyˌî גֹּוי people
יִנְחָלֽוּם׃ yinḥālˈûm נחל take possession
2:9. propterea vivo ego dicit Dominus exercituum Deus Israhel quia Moab ut Sodoma erit et filii Ammon quasi Gomorra siccitas spinarum et acervi salis et desertum usque in aeternum reliquiae populi mei diripient illos residui gentis meae possidebunt eos
Therefore as I live, saith the Lord of hosts the God of Israel, Moab shall be as Sodom, and the children of Ammon as Gomorrha, the dryness of thorns, and heaps of salt, and a desert even for ever: the remnant of my people shall make a spoil of them, and the residue of my nation shall possess them.
2:9. Because of this, as I live, says the Lord of hosts, the God of Israel, Moab will be like Sodom, and the sons of Ammon like Gomorrah, like the dryness of thorns, and piles of salt, and a desert, all the way to eternity. The remnant of my people will despoil them, and the residue of my nation will possess them.
2:9. Therefore [as] I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, [even] the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:9: The breeding of nettles - That is, their land shall become desolate, and be a place for nettles, thorns, etc., to flourish in, for want of cultivation.
Albert Barnes: Notes on the Bible - 1834
2:9: Therefore as I live, saith the Lord of hosts - Life especially belongs to God, since He Alone is Underived Life. "He hath life in Himself" Joh 5:26. He is entitled "the living God," as here, in tacit contrast with the dead idols of the Philistines Sa1 17:26, Sa1 17:36, with idols generally Jer 10:10; or against the blasphemies of Sennacherib Kg2 19:4, Kg2 19:16, the mockeries of scoffers Jer 23:36, of the awe of His presence (Deu 5:25 (Deu 5:26 in Hebrew)), His might for His people Jos 3:10; as the object of the soul's longings , the nearness in the Gospel, "children of the living God" (Hos 1:10 (Hos 2:1 in Hebrew)). "Since He can swear by no greater, He sware by Himself" Heb 6:13. Since mankind are ready mostly to believe that God means well with them, but are slow to think that He is in earnest in His threats, God employs this sanction of what He says, twice only in regard to His promises or His mercy Isa 49:18; Eze 33:10; everywhere else to give solemnity to His threats Num 14:28; Deu 32:40, (adding לעולס) Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Eze 16:48; (as Judge) Eze 17:16, Eze 17:19; Eze 18:3; (in rebuke) Eze 20:3, Eze 20:31, Eze 20:33; Eze 33:27; Eze 34:8; Eze 35:11. In the same sense, I swear by Myself, Jer 22:5; Jer 49:13; hath sworn by Himself, Amo 6:8; by the excellency of Jacob, Amo 8:7). The appeal to the truth of His own being in support of the truth of His words is part of the grandeur el the prophet Ezekiel in whom it chiefly occurs. God says in the same meaning, by Myself have I sworn, of promises which required strong faith .
Saith the Lord of Hosts - Their blasphemies had denied the very being of God, as God, to whom they preferred or likened their idols; they had denied His power or that He could avenge, so He names His Name of power, "the Lord of the hosts" of heaven against their array against His border, I, "the Lord of hosts" who can fulfill what I threaten, and "the God of Israel" who Myself am wronged in My people, will make "Moab as Sodom, and the children of Ammon as Gomorrah." Sodom and Gomorrah had once been flourishing cities, on the borders of that land, which Israel had won from the Amorite, and of which Moab and Ammon at different times possessed themselves, and to secure which Ammon carried on that exterminating war. For they were to the east of the plain "between Bethel and Ai," where Lot made his choice, "in the plain or circle of Jordan" Gen 13:1, Gen 13:3, Gen 13:11, the well known title of the tract, through which the Jordan flowed into the Dead Sea. Near this, lay Zoar, (Ziara) beneath the caves whither Lot, at whose prayer it had been spared, escaped from its wickedness.
Moab and Ammon had settled and in time spread from the spot, wherein their forefathers had received their birth. Sodom, at least, must have been in that part of the plain, which is to the east of the Jordan, since Lot was bidden to flee to the mountains, with his wife and daughters, and there is no mention of the river, which would have been a hindrance Gen 19:17-23. Then it lay probably in that "broad belt of desolation" in the plain of Shittim, as Gomorrah and others of the Pentapolis may have lain in "the sulphur-sprinkled expanse" between El Riha (on the site of Jericho) and the dead sea, "covered with layers of salt and gypsum which overlie the loamy subsoil, literally, fulfilling the descriptions of Holy Writ (says an eye-witness), "Brimstone and salt and burning, that it is not sown nor beareth, nor any grass groweth therein" Deu 29:23 : "a fruitful land turned into salthess" Psa 107:34. "No man shall abide there, neither shall a son of man dwell in it" Jer 49:18. An elaborate system of artificial irrigation was carried through that cis-Jordanic tract, which decayed when it was desolated of man, and that desolation pRev_ents its restoration.
The doom of Moab and Ammon is rather of entire destruction beyond all recovery, than of universal barrenness. For the imagery, that it should be the "breeding" (literally, 'possession') "of nettles" would not be literally compatible, except in different localities, with that of "saltpits," which exclude all vegetation. Yet both are united in Moab. The soil continues, as of old, of exuberant fertility; yet in part, from the utter neglect and insecurity of agriculture it is abandoned to a rank and encumbering vegetation; elsewhere, from the neglect of the former artiticial system of irrigation, it is wholly barren. The plant named is one of rank growth, since outcasts could lie concealed under it Job 30:7. The preponderating authority seems to be for "mollach," the Bedouin name of the "mallow," Prof. E. H. Palmer says , "which," he adds, "I have seen growing in rank luxuriance in Moab, especially in the sides of deserted Arab camps."
The residue of My people shall spoil them, and the remnant of My people shall possess them - Again, a remnant only, but even these shall pRev_ail against them, as was first fulfilled in Judas Maccabaeus (1 Macc. 5:6-8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: as I: Num 14:21; Isa 49:18; Jer 46:18; Rom 14:11
Surely: Isa 11:14, Isa 15:1-16:14, Isa 25:10; jer 48:1-49:7; Ezek. 25:1-26:21; Amo 1:13-15, Amo 2:1-3
as Gomorrah: Zep 2:14; Gen 19:24, Gen 19:25; Deu 29:23; Isa 13:19, Isa 13:20, Isa 34:9-13; Jer 49:18, Jer 50:40
the residue: Zep 2:7, Zep 3:13; Joe 3:19, Joe 3:20; Mic 5:7, Mic 5:8
John Gill
2:9 Therefore as I live, saith the Lord of hosts, the God of Israel,.... The Lord here swears by himself, by his life; partly to show how provoked he was at, and how grievously he resented, the injuries done to his people; and partly to observe the certain fulfilment of what is after declared; and it might be depended upon it would surely be done, not only because of his word and oath, which are immutable; but because of his ability to do it, as "the Lord of hosts", of armies above and below; and because of the covenant relation that subsisted between him and Israel, being their God; and therefore would avenge the insults and injuries done them:
surely Moab shall be as Sodom, and the children of Ammon as Gomorrah; that is, should be utterly destroyed, as these cities were; whose destruction is often made use of to express the utter ruin and destruction of any other people; otherwise it is not to be supposed that these countries were to be destroyed, or were destroyed, in like manner, by fire from heaven; the similitude lies in other things after expressed:
even the breeding of nettles; or "left to nettles" (q); or rather to "thorns", as the Targum: and so the Vulgate Latin version renders it "the dryness of thorns", though to a very poor sense. In general the meaning of the phrase is, that those countries should be very barren and desolate, like such places as are overrun with nettles, thorns, briers, and brambles; and these so thick, that there is no passing through them without a man's tearing his garments and his flesh: for Schultens (r), from the use of the word (s) in the Arabic language, shows that the words are to be rendered a "thicket of thorns which tear"; and cut the feet of those that pass through them; and even their whole body, as well as their clothes; and, wherever these grow in such plenty, it is a plain sign of a barren land, as well as what follow:
and saltpits, and a perpetual desolation; signifying that the countries of Moab and Ammon should be waste, barren, and uncultivated, as the above places were, where nothing but nettles grew, as do in great abundance in desolate places; and where saltpits should be, or heaps of salt, as Kimchi interprets it; and wherever salt is found, as Pliny (t) says, it is a barren place, and produces nothing; though Herodotus (u) speaks of places where were hillocks of salt, and very fruitful; and where the people used salt in manuring and improving their ground; which must be accounted for by the difference of climate and soil: this passage is produced by Reland (w) to prove that the lake Asphaltites is not the place, as is commonly believed, where Sodom and Gomorrah stood; since those cities were not overflown, or immersed in and covered with water, but were destroyed by fire and brimstone, and so became desolate; and had no herbs and plants, but nettles, and such like things; and such these countries of Moab and Ammon should be, and ever remain so, at least for a long time; and especially should be desolate and uninhabited by the former possessors of it; see Deut 29:23 this was fulfilled about five years after the destruction of Jerusalem, when Nebuchadnezzar, as Josephus (x) relates, led his army into Coelesyria, and made war upon the Ammonites and Moabites, and subjected them to him, who were the inhabitant of it, as the same writer says (y):
the residue of my people shall spoil them, and the remnant of my people shall possess them; that is, the Jews, the remnant of them that returned from Babylon: now these, in the times of the Maccabees, and those that descended from them, seized on several places in these countries, and possessed them; for, after these countries had been subdued and made desolate by Nebuchadnezzar, they became considerable nations again. Josephus (z) says the Moabites in his time were a great nation; though in the third century, as Origen (a) relates, they went under the common name of Arabians; and, even long before the times of Josephus, they were called Arabian Moabites, as he himself observes; when he tells us that Alexander Jannaeus subdued them, and imposed a tribute on them; and who also gives us an account of the cities of the Moabites, which were taken and demolished by them, as Essebon, Medaba, Lemba, Oronas, Telithon, Zara, the valley of the Cilicians, and Pella; these he destroyed, because the inhabitants would not promise to conform to the rites and customs of the Jews (b); though Josephus ben Gorion, who also makes mention of these cities as taken by the same prince, says (c) he did not demolish them, because they entered into a covenant and were circumcised; and he speaks of ten fortified cities of the king of Syria, added at the same time to the kingdom of Israel, not destroyed: likewise the children of Ammon, after their captivity by Nebuchadnezzar, became a powerful people: we read of the country of the Ammonites in
"Then Jason, who had undermined his own brother, being undermined by another, was compelled to flee into the country of the Ammonites.'' (2 Maccabees 4:26)
and, in the times of Judas Maccabeus, Timotheus, their general, got together a strong and numerous army, which being worsted by Judas, he took their city Jasoron, or Jaser,
"Afterward he passed over to the children of Ammon, where he found a mighty power, and much people, with Timotheus their captain.'' (1 Maccabees 5:6)
carried their wives and children captive, and burnt their city (d); and this people, as well as the Moabites in the third century, as before observed, were swallowed up under the general name of Arabians; and neither of them are any more; all which has fulfilled this prophecy, and those of Jeremiah and Amos concerning them: this, likewise, in a spiritual sense, might have a further accomplishment in the first times of the Gospel, when it was preached in these countries by the apostles, and churches were formed in them; and may be still further accomplished in the latter day, when those parts of the world shall be possessed by converted Jews and by Gentile Christians. Kimchi owns it may be interpreted as future, of what shall be in the times of the Messiah.
(q) "locus urticae derelictus", Bochart. Hierozoic. par. 1. col. 872. Stockius, p. 629.; "derelictio urticae", Burkius. So R. Sol. Urbin. Ohel Moed, fol. 68. 2. (r) De Defect. Hodiern. Ling. Heb. p. 32. (s) "laceravit, laceratus est", Golius, col. 2231. Castel. col. 2165. (t) Nat. Hist. l. 31. c. 7. "Salsa autem tellus----frugibus infelix." Virgil. Georgic. l. 2. (u) Melpomene, sive l. 4. c. 182, 183. (w) Palestina Illustrata, l. 1. c. 38. p. 254, 255. (x) Antiqu. l. 10. c. 9. sect. 7. (y) Ibid. l. 1. c. 11. sect. 5. (z) Antiqu. l. 1. c. 11. sect. 5. (a) Comment. in Job, fol. 2. 1. A. (b) Antiqu. l. 13. c. 13. sect. 5. c. 15. sect. 4. De Bello Jud. l. 1. c. 4. sect. 2. (c) Hist. Heb. l. 4. c. 12. p. 297. (d) Joseph. Antiqu. l. 12. c. 8. sect. 1. 1 Maccab. v. 6.
John Wesley
2:9 Of nettles - Not cultivated, but over - run with nettles. Salt - pits - A dry, barren earth, fit only to dig salt out of. The residue - That return out of Babylon. Possess them - Settle upon those parts of their lands, that are fit for habitation.
Robert Jamieson, A. R. Fausset and David Brown
2:9 the breeding of nettles--or, the overspreading of nettles, that is, a place overrun with them.
salt pits--found at the south of the Dead Sea. The water overflows in the spring, and salt is left by the evaporation. Salt land is barren (Judg 9:45; Ps 107:34, Margin).
possess them--that is, their land; in retribution for their having occupied Judah's land.
2:102:10: Եւ ա՛յն նոցա փոխանակ հպարտութեան նոցա. զի նախատեցին եւ մեծաբանեցին ՚ի վերայ Տեառն ամենակալի[10752]։ [10752] Ոսկան յաւելու. Եւ նոցա եկեսցէ փոխանակ հպ՛՛։ Ոմանք. ՚Ի վերայ Տեառն Աստուծոյ ամենակա՛՛։
10 Եւ դա կը պատահի նրանց՝ իրենց հպարտութեան փոխարէն, քանի որ նախատեցին եւ վատաբանեցին Ամենակալ Տիրոջը:
10 Ասիկա անոնց հպարտութեանը համար պիտի ըլլայ, Քանզի անոնք զօրքերու Տէրոջը ժողովուրդը նախատեցին Ու անոր դէմ հպարտացան։
Եւ այն նոցա փոխանակ հպարտութեան նոցա, զի նախատեցին եւ մեծաբանեցին [27]ի վերայ Տեառն ամենակալի:

2:10: Եւ ա՛յն նոցա փոխանակ հպարտութեան նոցա. զի նախատեցին եւ մեծաբանեցին ՚ի վերայ Տեառն ամենակալի[10752]։
[10752] Ոսկան յաւելու. Եւ նոցա եկեսցէ փոխանակ հպ՛՛։ Ոմանք. ՚Ի վերայ Տեառն Աստուծոյ ամենակա՛՛։
10 Եւ դա կը պատահի նրանց՝ իրենց հպարտութեան փոխարէն, քանի որ նախատեցին եւ վատաբանեցին Ամենակալ Տիրոջը:
10 Ասիկա անոնց հպարտութեանը համար պիտի ըլլայ, Քանզի անոնք զօրքերու Տէրոջը ժողովուրդը նախատեցին Ու անոր դէմ հպարտացան։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Это им за высокомерие их, за то, что они издевались и величались над народом Господа Саваофа.
2:10 αὕτη ουτος this; he αὐτοῖς αυτος he; him ἀντὶ αντι against; instead of τῆς ο the ὕβρεως υβρις insolence; insult αὐτῶν αυτος he; him διότι διοτι because; that ὠνείδισαν ονειδιζω disparage; reproach καὶ και and; even ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master τὸν ο the παντοκράτορα παντοκρατωρ almighty
2:10 זֹ֥את zˌōṯ זֹאת this לָהֶ֖ם lāhˌem לְ to תַּ֣חַת tˈaḥaṯ תַּחַת under part גְּאֹונָ֑ם gᵊʔônˈām גָּאֹון height כִּ֤י kˈî כִּי that חֵֽרְפוּ֙ ḥˈērᵊfû חרף reproach וַ wa וְ and יַּגְדִּ֔לוּ yyaḡdˈilû גדל be strong עַל־ ʕal- עַל upon עַ֖ם ʕˌam עַם people יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:10. hoc eis eveniet pro superbia sua quia blasphemaverunt et magnificati sunt super populum Domini exercituumThis shall befall them for their pride: because they have blasphemed, and have been magnified against the people of the Lord of hosts.
10. This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.
2:10. This will come upon them for their arrogance, because they have blasphemed and have been magnified over the people of the Lord of hosts.
2:10. This shall they have for their pride, because they have reproached and magnified [themselves] against the people of the LORD of hosts.
This shall they have for their pride, because they have reproached and magnified [themselves] against the people of the LORD of hosts:

2:10 Это им за высокомерие их, за то, что они издевались и величались над народом Господа Саваофа.
2:10
αὕτη ουτος this; he
αὐτοῖς αυτος he; him
ἀντὶ αντι against; instead of
τῆς ο the
ὕβρεως υβρις insolence; insult
αὐτῶν αυτος he; him
διότι διοτι because; that
ὠνείδισαν ονειδιζω disparage; reproach
καὶ και and; even
ἐμεγαλύνθησαν μεγαλυνω enlarge; magnify
ἐπὶ επι in; on
τὸν ο the
κύριον κυριος lord; master
τὸν ο the
παντοκράτορα παντοκρατωρ almighty
2:10
זֹ֥את zˌōṯ זֹאת this
לָהֶ֖ם lāhˌem לְ to
תַּ֣חַת tˈaḥaṯ תַּחַת under part
גְּאֹונָ֑ם gᵊʔônˈām גָּאֹון height
כִּ֤י kˈî כִּי that
חֵֽרְפוּ֙ ḥˈērᵊfû חרף reproach
וַ wa וְ and
יַּגְדִּ֔לוּ yyaḡdˈilû גדל be strong
עַל־ ʕal- עַל upon
עַ֖ם ʕˌam עַם people
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹֽות׃ ṣᵊvāʔˈôṯ צָבָא service
2:10. hoc eis eveniet pro superbia sua quia blasphemaverunt et magnificati sunt super populum Domini exercituum
This shall befall them for their pride: because they have blasphemed, and have been magnified against the people of the Lord of hosts.
2:10. This will come upon them for their arrogance, because they have blasphemed and have been magnified over the people of the Lord of hosts.
2:10. This shall they have for their pride, because they have reproached and magnified [themselves] against the people of the LORD of hosts.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В ст. 10: указана основная причина изображения в ст. 9: гибели моавитян в аммонитян, именно их необыкновенное высокомерие, гордость (евр. гаон, греч. ubriV, лат. superbia), в силу которой они издевались над народом Господа Саваофа. И другие пророки не раз обличали высокомерное и презрительное отношение моавитян к евреям (Ис XVI:6; Иер XLVIII:29-30; XLIX:4; Иез XXV:3, 8), причем это отношение простиралось у них и на религию Иеговы: "они, жалкие, дерзали произносить наглые слова и изрыгать хульные речи против Самой неизреченной Славы и, действуя под влиянием странной и необузданной своей дерзости, едва не восставали против Того, Кто превыше всего" (Св. Кирилл Александр., с. 362). Эта мысль, что насмешки и поношения моавитян и аммонитян касались самых религиозных верований избранного народа, прямо выражена в принятом греческом тексте LXX-ти: epi ton Kurion, ton pantokratora (т. е. с пропуском слова ton laon, соответствующего еврейскому аи, - народа. Но в других греческих списках, напр.: 22, 36, 51, 62, 86, 114, 147, 228, 238, 240: у Гольмеса читается, согласно с масоретским еврейским; так и в слав.: "на люди Господа Вседержителя").
Adam Clarke: Commentary on the Bible - 1831
2:10: Because they have reproached - See on Zep 2:8 (note).
Albert Barnes: Notes on the Bible - 1834
2:10: This shall they have for their pride - Literally, "This to them instead of their pride." Contempt and shame shall be the residue of the proud man; the exaltation shall be gone, and all which they shall gain to themselves shall be shame. Moab and Ammon are the types of heretics . As they were akin to the people of God, but hating it; akin to Abraham through a lawless birth, but ever molesting the children of Abraham, so heretics profess to believe in Christ, to be children of Christ, and yet ever seek to overthrow the faith of Christians. As the Church says, "My mothers children are" "angry with me" Sol 1:5. They seem to have escaped the overthrow of Sodom and Gomorrah (pagan sins), and to have found a place of refuge (Zoar); and yet they are in darkness and cannot see the light of faith; and in an unlawful manner they mingle, against all right, the falsehood of Satan with the truth of God; so that their doctrines become, in part, "doctrines of devils," in part have some stamp of the original truth.
To them, as to the Jews, our Lord says, "Ye are of your father the devil." While they profess to be children of God, they claim by their names to have God for their Father (Moab) and to be of His people (Ammon), while in hatred to His true children they forfeit both. As Moab seduced Israel, so they the children of the Church. They too enlarge themselves against the borders of the Church, rending off its children and making themselves the Church. They too utter reproaches and Rev_ilings against it. "Take away their Rev_ilings," says an early father , "against the law of Moses, and the prophets, and God the Creator, and they have not a word to utter." They too "remove the old landmarks which the fathers" (the prophets and Apostles) "have set." And so, barrenness is their portion; as, after a time, heretics ever divide, and do not multiply; they are a desert, being out of the Church of God: and at last the remnant of Judah, the Church, possesses them, and absorbs them into herself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: for: Zep 2:8; Isa 16:6; Jer 48:29; Dan 4:37, Dan 5:20-23; Oba 1:3; Pe1 5:5
and magnified: Exo 9:17, Exo 10:3; Isa 10:12-15, Isa 37:22-29; Eze 38:14-18
John Gill
2:10 This shall they have for their pride,.... This calamity shall come upon their land, the land of the Moabites and Ammonites, for their pride, which often goes before a fall; and has frequently been the cause of the ruin of kingdoms and states, and of particular persons; and indeed seems to have been the first sin of the apostate angels, and of fallen man. Of the pride of Moab see Is 16:6,
because they have reproached and magnified themselves against the people of the Lord of hosts; they looked with disdain upon them, as greatly below them; and spoke contemptibly of them, of their nation, and religion; and "made" themselves "great", and set up themselves "above" them, opened their mouths wide, and gave their tongues great liberties in blaspheming and reviling them: what was done to them is taken by the Lord as done to himself; see Jer 48:42.
Robert Jamieson, A. R. Fausset and David Brown
2:10 (Compare Zeph 2:8).
their pride--in antithesis to the meek (Zeph 2:3).
2:112:11: Երեւեսցի՛ Տէր ՚ի վերայ նոցա, եւ սատակեսցէ զամենայն աստուածս ազգաց. եւ երկի՛ր պագցեն նմա իւրաքանչիւր ՚ի տեղւոջէ իւրեանց՝ ամենայն կղզիք ազգաց։
11 Տէրը սարսափազդու տեսքով կ’երեւայ նրանց, կը խորտակի ազգերի բոլոր աստուածներին, եւ ազգերը կ’երկրպագեն նրան՝ իւրաքանչիւրն իր տեղից՝ ազգերի բոլոր կղզիներից:
11 Տէրը անոնց վրայ ահարկու պիտի ըլլայ, Քանզի անիկա երկրի բոլոր աստուածները բնաջինջ պիտի ընէ Եւ ազգերու բոլոր կղզիները, Ամէն մէկը իր տեղը, երկրպագութիւն պիտի ընեն իրեն։
Երեւեսցի Տէր ի վերայ նոցա, եւ`` սատակեսցէ զամենայն աստուածս [28]ազգաց. եւ երկիր պագցեն նմա իւրաքանչիւր ի տեղւոջէ իւրեանց` ամենայն կղզիք ազգաց:

2:11: Երեւեսցի՛ Տէր ՚ի վերայ նոցա, եւ սատակեսցէ զամենայն աստուածս ազգաց. եւ երկի՛ր պագցեն նմա իւրաքանչիւր ՚ի տեղւոջէ իւրեանց՝ ամենայն կղզիք ազգաց։
11 Տէրը սարսափազդու տեսքով կ’երեւայ նրանց, կը խորտակի ազգերի բոլոր աստուածներին, եւ ազգերը կ’երկրպագեն նրան՝ իւրաքանչիւրն իր տեղից՝ ազգերի բոլոր կղզիներից:
11 Տէրը անոնց վրայ ահարկու պիտի ըլլայ, Քանզի անիկա երկրի բոլոր աստուածները բնաջինջ պիտի ընէ Եւ ազգերու բոլոր կղզիները, Ամէն մէկը իր տեղը, երկրպագութիւն պիտի ընեն իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Страшен будет для них Господь, ибо истребит всех богов земли, и Ему будут поклоняться, каждый со своего места, все острова народов.
2:11 ἐπιφανήσεται επιφαινω manifest κύριος κυριος lord; master ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐξολεθρεύσει εξολοθρευω utterly ruin πάντας πας all; every τοὺς ο the θεοὺς θεος God τῶν ο the ἐθνῶν εθνος nation; caste τῆς ο the γῆς γη earth; land καὶ και and; even προσκυνήσουσιν προσκυνεω worship αὐτῷ αυτος he; him ἕκαστος εκαστος each ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him πᾶσαι πας all; every αἱ ο the νῆσοι νησος island τῶν ο the ἐθνῶν εθνος nation; caste
2:11 נֹורָ֤א nôrˈā ירא fear יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon כִּ֣י kˈî כִּי that רָזָ֔ה rāzˈā רזה diminish אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יִשְׁתַּֽחֲווּ־ yištˈaḥᵃwû- חוה bow down לֹו֙ lˌô לְ to אִ֣ישׁ ʔˈîš אִישׁ man מִ mi מִן from מְּקֹומֹ֔ו mmᵊqômˈô מָקֹום place כֹּ֖ל kˌōl כֹּל whole אִיֵּ֥י ʔiyyˌê אִי coast, island הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
2:11. horribilis Dominus super eos et adtenuabit omnes deos terrae et adorabunt eum vir de loco suo omnes insulae gentiumThe Lord shall be terrible upon them, and shall consume all the gods of the earth: and they shall adore him every man from his own place, all the islands of the Gentiles.
11. The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the nations.
2:11. The Lord will be a horror over them, and he will reduce all the gods of the earth. And they will adore him, each man from his own place, all the islands of the Gentiles.
2:11. The LORD [will be] terrible unto them: for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.
The LORD [will be] terrible unto them: for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen:

2:11 Страшен будет для них Господь, ибо истребит всех богов земли, и Ему будут поклоняться, каждый со своего места, все острова народов.
2:11
ἐπιφανήσεται επιφαινω manifest
κύριος κυριος lord; master
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐξολεθρεύσει εξολοθρευω utterly ruin
πάντας πας all; every
τοὺς ο the
θεοὺς θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
τῆς ο the
γῆς γη earth; land
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
αὐτῷ αυτος he; him
ἕκαστος εκαστος each
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
πᾶσαι πας all; every
αἱ ο the
νῆσοι νησος island
τῶν ο the
ἐθνῶν εθνος nation; caste
2:11
נֹורָ֤א nôrˈā ירא fear
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
כִּ֣י kˈî כִּי that
רָזָ֔ה rāzˈā רזה diminish
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יִשְׁתַּֽחֲווּ־ yištˈaḥᵃwû- חוה bow down
לֹו֙ lˌô לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
מְּקֹומֹ֔ו mmᵊqômˈô מָקֹום place
כֹּ֖ל kˌōl כֹּל whole
אִיֵּ֥י ʔiyyˌê אִי coast, island
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
2:11. horribilis Dominus super eos et adtenuabit omnes deos terrae et adorabunt eum vir de loco suo omnes insulae gentium
The Lord shall be terrible upon them, and shall consume all the gods of the earth: and they shall adore him every man from his own place, all the islands of the Gentiles.
2:11. The Lord will be a horror over them, and he will reduce all the gods of the earth. And they will adore him, each man from his own place, all the islands of the Gentiles.
2:11. The LORD [will be] terrible unto them: for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ст. 11, согласно с основною мыслью книги пророка Софонии (см. I:2-3) о всеобщности суда Божия, о распространении его на все народы земли, указывает внутренний смысл и последнюю цель этого суда. Этот смысл и эта цель заключаются в том, чтобы показать языческим народам ничтожество их богов и несостоятельность их верований, а затем побудить их признанию и исповеданию божественного всемогущества единого Иеговы и к истинному богопочтению Его. Первое слово стиха "нора", страшный, Vulg. horribitis, у LXX передано иначе: epifanhsetai, слав. явится. Очевидно, LXX читали в еврейском: нира, "явится". Какое из этих двух чтений правильнее, решить трудно, так как каждое из них имеет для себя аналогии (еврейское - ср. Пс LXV:5; XCV:4; LXXX:6; X:8; греческое см. Ис LX:2). Притом значительной разницы в смысле стиха от этих разночтений не получается: так или иначе, но здесь говорится о проявлении Божественного Правосудия, прежде всего, по отношению к народам, упомянутым в предыдущих стихах, но также и в отношении к другим народам мира. Вся суть, весь смысли вся цель проявления суда Божия над язычниками выражены в следующих затем словах: ки раза эт-калэлоге-гаарец, "ибо истребит (Иегова) всех богов земли"; Vulg.: attentuabit omnes deos terrae. LXX: exoloqreusei pantaV touV qeouV twn eqnwn thV ghV, слав.: потребит вся боги языков земных, (Прибавка в греко-слав. тексте слова "народов", по мнению некоторых, имела цель предупредить мысль, будто пророк признает существование других богов). Для понимания этой кары над языческими богами может служить параллельное место Исх XII:12, говорящее о суде Иеговы над богами Египетскими, ср. Ис XIX:1-4; Пс LXXXI:7. Каждый народ представлял своего бога или своих богов покровителями только данного народа, полагавшего в богах всю свою национальную силу. Истребить богов язычества значит: разоблачить их полное бессилие помогать своим поклонникам, показать их полное ничтожество. "Поелику они усвояли собственным богам славу всемогущества, то явлен будет Господь на них, т. е.: обнаружит собственное Свое могущество тем, что истребит всех их богов; ибо разрушены и пали от руки Израиля их капища, и рукотворные идолы побежденных народов действительно оказались делом руки человеческой повсюду и во всяком народе. Итак, где же могущество богов? Или как могли бы спасти других те, которые сами себе не в состоянии помочь?" (Св. Кирилл Ал. с. 362-363). Последствием сознания у язычников ничтожества своих богов явится исповедание ими Единого Истинного Бога Иеговы: "и Ему будут поклоняться, каждый со своего места, все острова народов". Выражение "все острова народов", кол - ийегаггоим (Ис XLI:1; XL 15; XLII:4), по пророческому словоупотреблению, обозначает все, даже отдаленнейшие от Израиля, народы, весь языческий мир в совокупности. То поклонение Иеговы, которое здесь, Соф II:11: усвоется язычникам, не есть еще полное обращение последних к Иегове, о котором говорится ниже в гл. III, ст. 9-10. Здесь же признание и исповедание язычниками всемогущей силы Иеговы есть лишь начальный момент в обращении к Истинному Богу - то ощущение трепета, которое, по мысли священных писателей, язычники всегда испытывают при проявлении дивных знамений и суда Божия на земли (Исх XIV:4; XV:14-15; Пс ХСV:9-10; Ис ХIX:16; Авв III:9, 13: и др. ). Но сознание язычниками всемогущей силы Иеговы еще не есть совершенное обращение их к Нему; такое обращение последует лишь тогда, когда Иегова после суда обратится с Своею милостью и к языческим народам (III:9-10). Кроме общей мысли об обращении язычников к Иегове, в Соф II:11: заключается еще и более частная мысль о поклонении Иегове "каждого от места своего": следовательно, будущее служение язычников Иегове здесь понимается не в смысле прибытия их в Иерусалим для поклонения Ему (как и в Ис II:2-3; LVI:7; Иер III:17; Мих IV:1-2), а в смысле выражения ими своих религиозных чувствований к Иегове в странах их жительства. Об этом позже пророчествовал Малахия (Мал I:11, 14), но начало полного осуществления этого возвестил Христос Спаситель в беседе с Самарянкою (Ин IV:23). "Пророческое слово, говорит, что поклонятся Ему кийжде от места своего. А сие делается не по закону, но по евангельскому учению; потому что закон всех собирал в оный единый храм. Господь же в Евангелии говорит Самарянине: аминь, аминь, сказываю тебе, жено, яко грядет час, егда не в Иерусалиме и не на этом месте, но на всяком месте поклонятся Отцу [слав.: жeно, веру ми ими, яко грядeт чaс, егда ни в горе сeй, ни во Иерусалиемех поклонитеся Отцу!] (Ин IV:21-23). То же взывает и Богомудрый Софония" (Блаж. Феодорит, с. 50). После указания главной цели суда Божия над миром (ст. 11), пророк опять возвращается к изображению суда Божия в судьбах отдельных народностей, именно теперь он останавливается на двух отдаленных от земли Израильской и наиболее могущественных народах того времени: ефиоплянах (ст. 12) и ассириянах, главным образом, на столице их Ниневии (ст. 13-15).
Adam Clarke: Commentary on the Bible - 1831
2:11: He will famish all the gods of the earth - They shall have no more sacrifices; their worship shall be entirely destroyed. Idolaters supposed that their gods actually fed on the fumes and spirituous exhalations that arose from the burnt-offerings which they made unto their idols. It is in reference to this opinion that the Lord says, "He will famish all the gods of the land."
Albert Barnes: Notes on the Bible - 1834
2:11: The Lord will be terrible unto - (upon) them that is, upon Moab and Ammon, and yet not in themselves only, but as instances of His just judgment. Whence it follows, "For He will famish all the gods of the earth" (Rup.). Miserable indeed, to whom the Lord is terrible! Whence is this? Is not God by Nature sweet and pleasurable and serene, and an Object of longing? For the Angels ever desire to look into Him, and, in a wonderful and unspeakable way, ever look and ever long to look. For miserable they, whose conscience makes them shrink from the face of Love. Even in this life they feel this shrinking, and, as if it were some lessening of their grief, they deny it, as though this could destroy the truth, which they 'hold down in unrighteousness.'" Rom 1:18.
For He will famish all the gods of the earth - Taking away "the fat of their sacrifices, and the wine of their drink-offerings" Deu 32:38. Within 80 years from the death of our Lord , the governor of Pontus and Bithynia wrote officially to the Roman Emperor, that "the temples had been almost left desolate, the sacred rites had been for a long time intermitted, and that the victims had very seldom found a purchaser," before the persecution of the Christians, and consulted him as to the amount of its continuance. Toward the close of the century, it was one of the Pagan complaints, which the Christian Apologist had to answer "they are daily melting away the Rev_enues of our temples." The prophet began to speak of the subdual of Moab and Ammon; he is borne on to the triumphs of Christ over all the gods of the Pagan, when the worship of God should not be at Jerusalem only, but "they shall worship Him, every one from his place."
Even all the isles of the pagan - For this is the very note of the Gospel, that, Cyril: "each who through faith in Christ was brought to the knowledge of the truth, by Him, and with Him, "worshipeth from his place" God the Father; and God is no longer known in Judaea only, but the countries and cities of the Pagan, though they be separated by the intervening sea from Judaea, no less draw near to Christ, pray, glorify, thank Him unceasingly. For formerly "His name" was "great in Israel" Psa 76:1, but now He is well known to all everywhere; earth and sea are full of His glory, and so every one 'worshipeth Him from his place;' and this is what is said, 'As I live, saith the Lord, all the earth shall be filled with the glory of the Lord' Num 14:21." "The isles" are any distant lands on the seashore (Jer 25:22, following; Eze 26:15, following; Psa 72:10), especially the very distant Isa 66:19; but also Asia Minor Dan 11:1, Dan 11:8 and the whole coast of Europe, and even the Indian Archipelago , since the ivory and ebony came from its "many isles."
Zephaniah Rev_ives the term, by which Moses had spoken of the dispersion of the sons of Japhet: "By these were the 'isles of the Gentiles' divided in their lands, every one after his tongue" Gen 10:5. He adds the word, "all;" all, wheRev_er they had been dispersed, every one from his place, shall worship God. One universal worship shall ascend to God from all everywhere. So Malachi prophesied afterward; "From the rising up of the sun even to the going down of the same My Name shall be great among the Gentiles, and "in every place" incense shall be offered unto God and a pure offering, for My Name shall be great among the pagan, saith the Lord of hosts" Mal 1:11. Even a Jew says here: "This, without doubt, refers to the time to come, when all the inhabitants of the world shall know that the Lord is God, and that His is the greatness and power and glory, and He shall be called the God of the whole earth." The "isles" or "coasts of the sea" are the more the emblem of the Church, in that, Cyril: "lying, as it were, in the sea of this world and encompassed by the evil events in it, as with bitter waters, and lashed by the most vehement waves of persecutions, the Churches are yet founded, so that they cannot fall, and rear themselves aloft, and are not overwhelmed by afflictions. For, for Christ's sake, the Churches cannot be shaken, and 'the gates of hell shall not pRev_ail against them' Mat 16:18."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: for: Deu 32:38; Hos 2:17; Zac 13:2
famish: Heb. make lean
and men: Psa 2:8-12, Psa 22:27-30, Psa 72:8-11, Psa 72:17, Psa 86:9, Psa 97:6-8, Psa 117:1, Psa 117:2, Psa 138:4; Isa 2:2-4, Isa 11:9, Isa 11:10; Mic 4:1-3; Zac 2:11, Zac 8:20, Zac 8:23, Zac 14:9-21; Mal 1:11; Joh 4:21-23; Ti1 2:8; Rev 11:15
the isles: Gen 10:5; Isa 24:14-16, Isa 42:4, Isa 42:10, Isa 49:1
Carl Friedrich Keil and Franz Delitzsch
2:11
"Fearful is Jehovah over them, for He destroyeth all the gods of the earth; that all the islands of the nations, every one from its place, may worship Him." Whilst עליהם refers to what precedes, the next clause in the reason assigned points to the announcement of judgment upon the remaining nations of the earth in Zeph 2:12.; so that Zeph 2:11 cannot be taken either as the conclusion of the previous threat, or as the commencement of the following one, but leads from the one to the other. Jehovah is terrible when He reveals Himself in the majesty of Judge of the world. The suffix appended to עליהם does not refer to עם יהוה, but to the להם in Zeph 2:10, answering to the Moabites and Ammonites. Jehovah proves Himself terrible to these, because He has resolved to destroy all the gods of the earth. Râzâh, to make lean; hence to cause to vanish, to destroy. He causes the gods to vanish, by destroying the nations and kingdoms who relied upon these gods. He thereby reveals the nothingness of the gods, and brings the nations to acknowledge His sole deity (Mic 5:12). The fall of the false gods impels to the worship of the one true God. וישׁתּחווּ לו is the consequence, the fruit, and the effect of Jehovah's proving Himself terrible to the nations and their gods. איּי הגּוים, islands of the Gentiles, is an epithet taken from the islands and coastlands of Europe, to denote the whole of the heathen world (see at Is 41:1). The distributive עישׁ ממּקומו refers to haggōyı̄m as the principal idea, though not in the sense of "every nation," but in that of every individual belonging to the nations. Mimmeqōmō, coming from his place: the meaning is not that the nations will worship Jehovah at their own place, in their own lands, in contradistinction to Mic 4:1; Zech 14:16, and other passages, where the nations go on pilgrimage to Mount Zion (Hitzig); but their going to Jerusalem is implied in the min (from), though it is not brought prominently out, as being unessential to the thought. With regard to the fulfilment, Bucer has correctly observed, that "the worship of Jehovah on the part of the heathen is not secured without sanguinary wars, that the type may not be taken for the fact itself, and the shadow for the body .... But the true completion of the whole in the kingdom of Christ takes place here in spirit and in faith, whilst in the future age it will be consummated in all its reality and in full fruition." Theodoret, on the other hand, is too one-sided in his view, and thinks only of the conversion of the heathen through the preaching of the gospel. "This prophecy," he says, "has received its true fulfilment through the holy apostles, and the saints who have followed them; ... and this takes place, not by the law, but by the teaching of the gospel."
Geneva 1599
2:11 The LORD [will be] terrible unto them: (g) for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.
(g) When he will deliver his people and destroy their enemies and idols, his glory will shine throughout all the world.
John Gill
2:11 The Lord will be terrible unto them,.... To the Moabites and Ammonites in the execution of his judgments upon them, and make their proud hearts tremble; for with him is terrible majesty; he is terrible to the kings of the earth, and cuts off the spirit of princes, Job 37:22 or, as Kimchi observes, this may be understood of the people of God reproached by the Moabites and Ammonites, by whom the Lord is to be feared and reverenced with a godly and filial fear: so it may be rendered, "the Lord is to be feared by them" (e); and to this inclines the Targum,
"the fear of the Lord is to redeem them;''
for he will famish all the gods of the earth; particularly of those countries mentioned in the context, the Philistines, Moabites, Ammonites, Ethiopians, and Assyrians; as Dagon, Chemosh, Molech, Bel, and others; called "gods of the earth", in distinction from the God of heaven, to whom they are opposed; and because made of earthly matter, and worshipped by earthly and carnal men; these the Lord, who is above them, and can destroy them at pleasure, threatens to "famish"; or to bring "leanness" (f) upon them, as the word signifies; to bring them into a consumption, and cause them to pine away gradually, by little and little, till they are no more; and that by reducing the number of their worshippers, so that they shall not have the worship and honour paid them, nor the sacrifices offered to them, supposed by the heathens to be the food of their gods; and, this being the case, their priests would be starved and become lean, who used to be fat and plump. The Septuagint version renders it, "he will destroy all the gods of the nations of the earth"; which is approved of by Noldius, and preferred by him to other versions. This had its accomplishment in part, when these nations were subdued by Nebuchadnezzar; for idols were usually demolished when a kingdom was taken; and more fully when the Gospel was spread in the Gentile world by the apostles of Christ, and first ministers of the word; whereby the oracles of the heathens were struck dumb, and men were turned everywhere from the worship of idols; the idols themselves were destroyed, and their temples demolished, or converted to better uses; and will have a still greater accomplishment in the latter day, at the conversion of the Jews, and the bringing in the fulness of the Gentiles, when the worship of idols will cease everywhere. The Syriac version renders it, "all the kings of the earth"; very wrongly:
and men shall worship him, everyone from his place; or, "in his place" (g); that is, every man shall worship the true God in the place where he is; he shall not go up to Jerusalem to worship, but in every place lift up holy bands to God, pray unto him, praise and serve him; the worship of God will be universal; he will be King over all the earth, and his name and service one, and shall not be limited and confined to any particular place, Mal 1:11,
even all the isles of the heathen; or "Gentiles"; not only those places which are properly isles, as ours of Great Britain and Ireland; though there may be a particular respect had to such, and especially to ours, who have been very early and long favoured with the Gospel, and yet will be; but all places beyond the seas, or which the Jews went to by sea, they called isles.
(e) "timendus Jehovah super ipsis", Cocceius, Burkius. (f) "emaciabit", Junius & Tremellius, Piscator; "quasi macie consumit", Vatablus; "quum emaciaverit", Cocceius; "quia emaciavit", Burkius. (g)
John Wesley
2:11 Famish - Take away all their sacrifices and drink - offerings. The gods - Idols of those lands. From his place - Not only at Jerusalem, but every where.
Robert Jamieson, A. R. Fausset and David Brown
2:11 famish--bring low by taking from the idols their former fame; as beasts are famished by their food being withheld. Also by destroying the kingdoms under the tutelage of idols (Ps 96:4; Is 46:1).
gods of the earth--who have their existence only on earth, not in heaven as the true God.
every one from his place--each in his own Gentile home, taught by the Jews in the true religion: not in Jerusalem alone shall men worship God, but everywhere (Ps 68:29-30; Mal 1:11; Jn 4:21; 1Cor 1:2; Ti1 2:8). It does not mean, as in Is 2:2; Mic 4:1-2; Zech 8:22; Zech 14:16 that they shall come from their several places to Jerusalem to worship [MAURER].
all . . . isles of . . . heathen--that is, all the maritime regions, especially the west, now being fulfilled in the gathering in of the Gentiles to Messiah.
2:122:12: Եւ դուք Եթւովպացիք հարեա՛լք սուսերի իմոյ էք[10753]. [10753] Ոմանք. Հարեալք սուսերոյ իմոյ։
12 «Դուք էլ՝ եթովպացինե՛ր, իմ սրից էք հարուածուելու:
12 Դո՛ւք ալ, ո՛վ Եթովպիացիներ, Իմ սուրովս պիտի սպաննուիք։
Եւ դուք, Եթէովպացիք, հարեալք սուսերի իմոյ էք:

2:12: Եւ դուք Եթւովպացիք հարեա՛լք սուսերի իմոյ էք[10753].
[10753] Ոմանք. Հարեալք սուսերոյ իմոյ։
12 «Դուք էլ՝ եթովպացինե՛ր, իմ սրից էք հարուածուելու:
12 Դո՛ւք ալ, ո՛վ Եթովպիացիներ, Իմ սուրովս պիտի սպաննուիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 И вы, Ефиопляне, избиты будете мечом Моим.
2:12 καὶ και and; even ὑμεῖς υμεις you Αἰθίοπες αιθιοψ Aithiops; Ethiops τραυματίαι τραυματιας broadsword μού μου of me; mine ἐστε ειμι be
2:12 גַּם־ gam- גַּם even אַתֶּ֣ם ʔattˈem אַתֶּם you כּוּשִׁ֔ים kûšˈîm כֻּשִׁי Ethiopian חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced חַרְבִּ֖י ḥarbˌî חֶרֶב dagger הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:12. sed et vos Aethiopes interfecti gladio meo eritisYou Ethiopians, also shall be slain with my sword.
12. Ye Ethiopians also, ye shall be slain by my sword.
2:12. Even so, you Ethiopians, you will be executed by my sword.
2:12. Ye Ethiopians also, ye [shall be] slain by my sword.
Ye Ethiopians also, ye [shall be] slain by my sword:

2:12 И вы, Ефиопляне, избиты будете мечом Моим.
2:12
καὶ και and; even
ὑμεῖς υμεις you
Αἰθίοπες αιθιοψ Aithiops; Ethiops
τραυματίαι τραυματιας broadsword
μού μου of me; mine
ἐστε ειμι be
2:12
גַּם־ gam- גַּם even
אַתֶּ֣ם ʔattˈem אַתֶּם you
כּוּשִׁ֔ים kûšˈîm כֻּשִׁי Ethiopian
חַֽלְלֵ֥י ḥˈallˌê חָלָל pierced
חַרְבִּ֖י ḥarbˌî חֶרֶב dagger
הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:12. sed et vos Aethiopes interfecti gladio meo eritis
You Ethiopians, also shall be slain with my sword.
2:12. Even so, you Ethiopians, you will be executed by my sword.
2:12. Ye Ethiopians also, ye [shall be] slain by my sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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
12. Пророк "вспоминает о всяком племени, или народе, воевавшем против Израиля и злословившим божественную славу. Итак, от Моавитян и Аммонитян переходит к эфиопам, или к народам, живущим на востоке и обитающим в стране, сопредельной с землею персов, или к египтянам, как сопредельным и соседним с Израильтянами; а земля Египетская есть часть Эфиопии" (св. Кирилл Ал., с. 365). Сведения о положении страны Кушитов евр. кушим или ефиопов, греч. AiqiopeV, слав. мурини, см. в Толк. Библии, т. II, с. 525.

Называя Кушитов, и вероятно, подразумевая вместе и сопредельных, и исторически связанных с ними египтян (ср. Иез ХХIX:10; Ис XX:3-5; 4: Цар XIX:9), пророк угрожает им от лица Иеговы, что они будут поражены мечом Его, евр. хапле-харби (ср. Ис LXVI:16; Иер XXV:33) Могущество эфиоплян (ср. Ис XVIII:2, 7; Наум III:8), по человеческим соображениям, могло представляться необходимым, но Иегова говорит, что пособником врагов эфиоплян явится Он сам - черный цвет кожи у жителей Эфиопии (Иер XIII:23) послужил поводом для христианской символики видеть в "эфиопах", "муринах" образы злых духов; "означает словом "мурини" полчище демонов, сокрушенное приражением спасительного креста" (блаж. Феодорит, с. 50).

От обитателей далекого юго-запада пророк теперь обращается в прямо противоположную сторону - на далекий же северо-восток, к народу, бывшему одним из страшнейших врагов народа Божия, - ассириянам, ст. 13-15. Значительно большая подробность речи пророка о гибели и запустении Ассирии и Ниневии, возможно, имеет в виду отклонить современных пророку иудеев, в том числе Иосию, погибшего, как известно, вследствие неразумной преданности интересам Ассирии, побудившей его самопроизвольно выступить против египетского фараона (4: Цар XXIII:29; 2: Пар XXXV:20-24), - от неразумного и гибельного тяготения к союзу с Ассириею, дни которой были уже сочтены.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 Ye Ethiopians also, ye shall be slain by my sword. 13 And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like a wilderness. 14 And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; their voice shall sing in the windows; desolation shall be in the thresholds: for he shall uncover the cedar work. 15 This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.
The cup is going round, when Nebuchadnezzar is going on conquering and to conquer; and not only Israel's near neighbours, but those that lay more remote, must be reckoned with for the wrongs they have done to God's people; the Ethiopians and the Assyrians are here taken to task. 1. The Ethiopians, or Arabians, that had sometimes been a terror to Israel (as in Asa's time, 2 Chron. xiv. 9), must now be reckoned with: They shall be slain by my sword, v. 12. Nebuchadnezzar was God's sword, the instrument in his hand with which these and other enemies were subdued and punished, Ps. xvii. 14. 2. The Assyrians, and Nineveh the head city of their monarchy, are next set to the bar, to receive their doom: He that is God's sword will stretch out his hand against the north, and destroy Assyria, and make himself master of it. Assyria had been the rod of God's anger against Israel, and now Babylon is the rod of God's anger against Assyria, Isa. x. 5. He will make Nineveh a desolation, as was lately and largely foretold by the prophet Nahum. Observe, (1.) How flourishing Nineveh's state had formerly been (v. 15): This is the rejoicing city that dwelt carelessly. Nineveh was so strong that she feared no evil, and therefore dwelt carelessly and set danger at defiance; she was so rich that she thought herself sure of all good, and therefore was a rejoicing city, full of mirth and gaiety; and she had such a dominion that she admitted no rival, but said in her heart, "I am, and there is none besides me that can compare with me, no city in the world that can pretend to be equal with me." God can with his judgments frighten the most secure, humble the most haughty, and mar the mirth of those that most laugh now. (2.) How complete Nineveh's ruin shall now be; it shall be made a desolation, v. 13. Such a heap of ruins shall this once pompous city be that it shall be, [1.] A receptacle for beasts, such a wilderness that flocks shall lie down in it; nay, such a waste, desolate, frightful place, that wild beasts, shall take up their abode there; the melancholy birds, as the cormorant and bittern, shall make their nests in what remains of the houses, as they sometimes do in old ruinous buildings that are uninhabited and unfrequented. The lintels, or chapiters of the pillars, the windows and thresholds, and all the fine cedar-work curiously engraven, shall lie exposed; and on them these rueful ominous birds shall perch, and their voice shall sing. How are the songs of mirth turned into hideous horrid noises! What little reason have men to be proud of stately buildings, and rich furniture, when they know not what all the pomp of them may come to at last! [2.] A derision to travellers. Those that had come from far, to gratify their curiosity with the sight of Nineveh's splendour, shall now look on her with as much contempt as ever they looked upon her with admiration (v. 15): Every one that passes by shall hiss at her, and wag his hand, making light of her desolations, nay, and making sport with them--"There is an end of proud Nineveh." They shall not weep, and wring their hands (the adversities of those are unpitied and unlamented who were insolent and haughty in their prosperity), but they shall hiss and wag their hands, forgetting that perhaps their own ruin is not far off.
Adam Clarke: Commentary on the Bible - 1831
2:12: Ye Ethiopians also - Nebuchadnezzar subdued these. See Jer 46:2, Jer 46:9; Eze 30:4, Eze 30:10. See also on Amo 9:7 (note).
Albert Barnes: Notes on the Bible - 1834
2:12: Ye Ethiopians also, ye shall be slain by My sword - Literally, "Ye Ethiopians also, the slain of My sword are they." Having summoned them to His throne, God speaks of them, not to them anymore; perhaps in compassion, as elsewhere in indignation . The Ethiopians were not in any direct antagonism to God and His people, but allied only to their old oppressor, Egypt. They may have been in Pharaoh Necho's army, in resisting which, as a subject of Assyria, Josiah was slain: they are mentioned Jer 46:9 in that army which Nebuchadnezzar smote at Carchemish in the 4th year of Jehoiakim. The prophecy of Ezekiel implies rather, that Ethiopia should be involved in the calamities of Egypt, than that it should be itself invaded. "Great terror shall be in Ethiopia, 'when the slain shall fall in Egypt' Eze 30:4." "Ethiopia and Lybia and Lydia etc. and all the men of the land that is in league, shall fall 'with these,' by the sword" Eze 30:5. "They also that 'uphold Egypt' shall fall" Eze 30:6.
Syene, the frontier-fortress over against Ethiopia, is especially mentioned as the boundary also of the destruction. "Messengers" God says, "shall go forth from Me to make the careless Ethiopians afraid" Eze 30:9, while the storm was bursting in its full desolating force upon Egypt. All the other cities, whose destruction is foretold, are cities of lower or upper Egypt .
But such a blow as that foretold by Jeremiah and Ezekiel must have fallen heavily upon the allies of Egypt. We have no details, for the Egyptians would not, and did not tell of the calamities and disgraces of their country. No one does. Josephus, however, briefly but distinctly says , that after Nebuchadnezzar had in the 23rd year of his reign, the 5th after the destruction of Jerusalem, "reduced into subjection Moab and Ammon, he invaded Egypt, with a view to subdue it," "killed its then king, and having set up another, captured for the second time the Jews in it and carried them to Babylon." The memory of the devastation by Nebuchadnezzar lived on apparently in Egypt, and is a recognized fact among the Muslim historians, who had no interest in the fulfillment of Jewish prophecy, of which it does not appear that they even knew.
Bokht-nasar (Nebuchadnezzar), they say , "made war on the son of Nechas (Necho), slew him and ruined the city of Memphis" and many other cities of Egypt: he carried the inhabitants captive, without leaving one, so that Egypt remained waste forty years without one inhabitant." Another says , The refuge which the king of Egypt granted to the Jews who fled from Nebuchadnezzar brought this war upon it: for he took them under his protection and would not give them up to their enemy. Nebuchadnezzar, in Rev_enge, marched against the king of Egypt and destroyed the country." "One may be certain," says a good authority , "that the conquest of Egypt by Nebuchadnezzar was a tradition generally spread in Egypt and questioned by no one."
Ethiopia was then involved, as an ally, and as far as its contingent was concerned, in the war, in which Nebuchadnezzar desolated Egypt for those 40 years. But, although this fulfilled the prophecy of Ezekiel, Isaiah, some sixty years before Zephaniah, prophesied a direct conquest of Ethiopia. I "have given," God says, "Egypt as thy ransom, Ethiopia and Seba for thee" Isa 43:3. It lay in God's purpose, that Cyrus should restore His own people, and that his ambition should find its vent and compensation in the lands beyond. It may be that, contrary to all known human policy, Cyrus restored the Jews to their own land, willing to bind them to himself, and to make them a frontier territory toward Egypt, not subject only but loyal to himself. This is quite consistent with the reason which he assigns; "The Lord God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him an house at Jerusalem which is in Judah" Ezr 1:2-3; and with the statement of Josephus, that he was moved thereto by "reading the prophecy which Isaiah left, 210 years before."
It is, alas! nothing new to Christians to have mixed motives for their actions: the exception is to have a single motive, "for the glory of God." The advantage to himself would doubtless flash at once on the founder of a great empire, though it did not suggest the restoration of the Jews. Egypt and Assyria had always, on either side, wished to possess themselves of Palestine, which lay between them. Anyhow, one Persian monarch did restore the Jews; his successor possessed himself of "Egypt, and part, at least, of Ethiopia." Cyrus wished, it is related , "to war in person against Babylon, the Bactrians, the Sacae, and Egypt." He perished, as is known, before he had completed the third of his purposed conquests. Cambyses, although after the conquest of Egypt he planned ill his two more distant expeditions, reduced "the Ethiopians bordering upon Egypt" ( "lower Ethiopia and Nubia"), and these "brought gifts" permanently to the Persian Sovereign. Even in the time of Xerxes, the Ethiopians had to furnish their contingent of troops against the Greeks. Herodotus describes their dress and weapons, as they were Rev_iewed at Doriscus . Cambyses, then, did not lose his hold over Ethiopia and Egypt, when forced by the rebellion of Pseudo-Smerdis to quit Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Ethiopians: Isa 18:1-7, Isa 20:4, Isa 20:5, Isa 43:3; Jer 46:9, Jer 46:10; Eze 30:4-9
my: Psa 17:13; Isa 10:5, Isa 13:5; Jer 47:6, Jer 47:7, Jer 51:20-23
Carl Friedrich Keil and Franz Delitzsch
2:12
After this statement of the aim of the judgments of God, Zephaniah mentions two other powerful heathen nations as examples, to prove that the whole of the heathen world will succumb to the judgment. Zeph 2:12. "Ye Cushites also, slain of my sword are they. Zeph 2:13. And let him stretch out his hand toward the south, and destroy Asshur; and make Nineveh a barren waste, a dry place, like the desert. Zeph 2:14. And herds lie down in the midst of it, all kinds of beasts in crowds: pelicans also and hedgehogs will lodge on their knobs; the voice of the singer in the window; heaps upon the threshold: for their cedar-work hath He made bare. Zeph 2:15. This the city, the exulting one, the safely dwelling one, which said in her heart, I, and no more: how has she become a desolation, a lair of beasts! Every one that passeth by it will hiss, swing his hand." As a representative of the heathen dwelling in the south, Zephaniah does not mention Edom, which bordered upon Judah, or the neighbouring land of Egypt, but the remote Ethiopia, the furthest kingdom or people in the south that was known to the Hebrews. The Ethiopians will be slain of the sword of Jehovah. המּה does not take the place of the copula between the subject and predicate, any more than הוּא in Is 37:16 and Ezra 5:11 (to which Hitzig appeals in support of this usage: see Delitzsch, on the other hand, in his Comm. on Isaiah, l.c.), but is a predicate. The prophecy passes suddenly from the form of address (in the second person) adopted in the opening clause, to a statement concerning the Cushites (in the third person). For similar instances of sudden transition, see Zeph 3:18; Zech 3:8; Ezek 28:22.
(Note: Calvin correctly says: "The prophet commences by driving them, in the second person, to the tribunal of God, and then adds in the third person, 'They will be,' etc.")
חללי חרבּי is a reminiscence from Is 66:16 : slain by Jehovah with the sword. Zephaniah says nothing further concerning this distant nation, which had not come into any hostile collision with Judah in his day; and only mentions it to exemplify the thought that all the heathen will come under the judgment. The fulfilment commenced with the judgment upon Egypt through the Chaldaeans, as is evident from Ezek 30:4, Ezek 30:9, as compared with Josephus, Ant. x. 11, and continues till the conversion of that people to the Lord, the commencement of which is recorded in Acts 8:27-38. The prophet dwells longer upon the heathen power of the north, the Assyrian kingdom with its capital Nineveh, because Assyria was then the imperial power, which was seeking to destroy the kingdom of God in Judah. This explains the fact that the prophet expresses the announcement of the destruction of this power in the form of a wish, as the use of the contracted forms yēt and yâsēm clearly shows. For it is evident that Ewald is wrong in supposing that ויט stands for ויּט, or should be so pointed, inasmuch as the historical tense, "there He stretched out His hand," would be perfectly out of place. נטה יד (to stretch out a hand), as in Zeph 1:4. ‛al tsâphōn, over (or against) the north. The reference is to Assyria with the capital Nineveh. It is true that this kingdom was not to the north, but to the north-east, of Judah; but inasmuch as the Assyrian armies invaded Palestine from the north, it is regarded by the prophets as situated in the north. On Nineveh itself, see at Jon 1:2 (p. 263); and on the destruction of this city and the fall of the Assyrian empire, at Nahum 3:19 (p. 379). Lishmâmâh is strengthened by the apposition tsiyyâh kammidbâr.
Nineveh is not only to become a steppe, in which herds feed (Is 27:10), but a dry, desolate waste, where only desert animals will make their home. Tsiyyâh, the dry, arid land - the barren, sandy desert (cf. Is 35:1). בּתוכהּ, in the midst of the city which has become a desert, there lie flocks, not of sheep and goats (צאן, Zeph 2:6; cf. Is 13:20), but כּל־חיתו־גוי , literally of all the animals of the (or a) nation. The meaning can only be, "all kinds of animals in crowds or in a mass." גּוי is used here for the mass of animals, just as it is in Joel 1:6 for the multitude of locusts, and as עם is in Prov. 30:35-36 for the ant-people; and the genitive is to be taken as in apposition. Every other explanation is exposed to much greater objections and difficulties. For the form חיתו, see at Gen 1:24. Pelicans and hedgehogs will make their homes in the remains of the ruined buildings (see at Is 34:11, on which passage Zephaniah rests his description). בּכפתּריה, upon the knobs of the pillars left standing when the palaces were destroyed (kaphtōr; see at Amos 9:1). The reference to the pelican, a marsh bird, is not opposed to the tsiyyâh of Zeph 2:13, since Nineveh stood by the side of streams, the waters of which formed marshes after the destruction of the city. קול ישׁורר cannot be rendered "a voice sings," for shōrēr, to sing, is not used for tuning or resounding; but yeshōrēr is to be taken relatively, and as subordinate to קול, the voice of him that sings will be heard in the window. Jerome gives it correctly: vox canentis in fenestra. There is no necessity to think of the cry of the owl or hawk in particular, but simply of birds generally, which make their singing heard in the windows of the ruins. The sketching of the picture of the destruction passes from the general appearance of the city to the separate ruins, coming down from the lofty knobs of the pillars to the windows, and from these to the thresholds of the ruins of the houses. Upon the thresholds there is chōrebh, devastation (= rubbish), and no longer a living being. This is perfectly appropriate, so that there is no necessity to give the word an arbitrary interpretation, or to alter the text, so as to get the meaning a raven or a crow. The description closes with the explanatory sentence: "for He has laid bare the cedar-work," i.e., has so destroyed the palaces and state buildings, that the costly panelling of the walls is exposed. 'Arzâh is a collective, from 'erez, the cedar-work, and there is no ground for any such alteration of the text as Ewald and Hitzig suggest, in order to obtain the trivial meaning "hews or hacks in pieces," or the cold expression, "He destroys, lays bare." In Zeph 2:15 the picture is rounded off. "This is the city," i.e., this is what happens to the exulting city. עלּיזה, exulting, applied to the joyful tumult caused by the men - a favourite word with Isaiah (cf. Is 22:2; Is 23:7; Is 24:8; Is 32:13). The following predicates from היּושׁבת to עוד are borrowed from the description of Babel in Is 47:8, and express the security and self-deification of the mighty imperial city. The Yod in 'aphsı̄ is not paragogical, but a pronoun in the first person; at the same time, 'ephes is not a preposition, "beside me," since in that case the negation "not one" could not be omitted, but "the non-existence," so that אפסי = איני, I am absolutely no further (see at Is 47:8). But how has this self-deifying pride been put to shame! איך, an expression of amazement at the tragical turn in her fate. The city filled with the joyful exulting of human beings has become the lair of wild beasts, and every one that passes by expresses his malicious delight in its ruin. Shâraq, to hiss, a common manifestation of scorn (cf. Mic 6:16; Jer 19:8). היניע יד, to swing the hand, embodying the thought, "Away with her, she has richly deserved her fate."
John Gill
2:12 Ye Ethiopians also,.... Or, "as for ye Ethiopians also" (h); not the Ethiopians in Africa beyond Egypt, at a distance from the land of Israel, and the countries before mentioned; but the inhabitants of Arabia Chusea, or Ethiopia, which lay near to Moab and Ammon; these should not escape, but suffer with their neighbours, who sometimes distressed the people of the Jews, and made war with them, being nigh them; see 2Chron 14:9,
ye shall be slain by my sword; or, "the slain of my sword are they" (i); R. Japhet thinks here is a defect of the note of similitude "as", which should be supplied thus, "ye" are, or shall be, "the slain of my sword", as they; as the Moabites and Ammonites; that is, these Ethiopians should be slain as well as they by the sword of Nebuchadnezzar; which is called the sword of God, because he was an instrument in the hand of God for punishing the nations of the earth. This was fulfilled very probably when Egypt was subdued by Nebuchadnezzar, with whom Ethiopia was confederate, as well as near unto it, Jer 46:1. The destruction of these by the Assyrians is predicted, Is 20:4.
(h) "etiam ad vos Aethiopes quod attinet", Piscator. (i) "interfecti gladio meo ipsi", Montanus.
John Wesley
2:12 By my sword - The Chaldeans are called God's sword; because God employed them.
Robert Jamieson, A. R. Fausset and David Brown
2:12 Fulfilled when Nebuchadnezzar (God's sword, Is 10:5) conquered Egypt, with which Ethiopia was closely connected as its ally (Jer 46:2-9; Ezek 30:5-9).
Ye--literally, "They." The third person expresses estrangement; while doomed before God's tribunal in the second person, they are spoken of in the third as aliens from God.
2:132:13: եւ ձգեցից զձեռն իմ ՚ի վերայ հիւսւսոյ, եւ սատակեցից զԱսորեստանեայն, եւ եդից զՆինուէ յապականութիւն. անջրդի իբրեւ զանապատ[10754]. [10754] Ոմանք. Եւ անջրդի իբրեւ։
13 Իմ ձեռքը կ’երկարեմ հիւսիսի վրայ եւ կը բնաջնջեմ ասորեստանցուն, Նինուէն ապականութեան կ’ենթարկեմ՝ անապատի պէս անջրդի կը դարձնեմ,
13 Անիկա իր ձեռքը հիւսիսին վրայ պիտի երկնցնէ Ու Ասորեստանցին պիտի կորսնցնէ Եւ Նինուէն աւերակի Ու անապատի պէս չոր երկրի պիտի վերածէ
եւ [29]ձգեցից զձեռն իմ ի վերայ հիւսիսոյ, եւ սատակեցից զԱսորեստանեայն, եւ եդից`` զՆինուէ յապականութիւն, անջրդի իբրեւ զանապատ:

2:13: եւ ձգեցից զձեռն իմ ՚ի վերայ հիւսւսոյ, եւ սատակեցից զԱսորեստանեայն, եւ եդից զՆինուէ յապականութիւն. անջրդի իբրեւ զանապատ[10754].
[10754] Ոմանք. Եւ անջրդի իբրեւ։
13 Իմ ձեռքը կ’երկարեմ հիւսիսի վրայ եւ կը բնաջնջեմ ասորեստանցուն, Նինուէն ապականութեան կ’ենթարկեմ՝ անապատի պէս անջրդի կը դարձնեմ,
13 Անիկա իր ձեռքը հիւսիսին վրայ պիտի երկնցնէ Ու Ասորեստանցին պիտի կորսնցնէ Եւ Նինուէն աւերակի Ու անապատի պէս չոր երկրի պիտի վերածէ
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 И прострет Он руку Свою на север, и уничтожит Ассура, и обратит Ниневию в развалины, в место сухое, как пустыня,
2:13 καὶ και and; even ἐκτενεῖ εκτεινω extend τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on βορρᾶν βορρας north wind καὶ και and; even ἀπολεῖ απολλυμι destroy; lose τὸν ο the Ἀσσύριον ασσυριος and; even θήσει τιθημι put; make τὴν ο the Νινευη νινευι Nineuΐ; Ninei εἰς εις into; for ἀφανισμὸν αφανισμος obscurity ἄνυδρον ανυδρος waterless ὡς ως.1 as; how ἔρημον ερημος lonesome; wilderness
2:13 וְ wᵊ וְ and יֵ֤ט yˈēṭ נטה extend יָדֹו֙ yāḏˌô יָד hand עַל־ ʕal- עַל upon צָפֹ֔ון ṣāfˈôn צָפֹון north וִֽ wˈi וְ and יאַבֵּ֖ד yʔabbˌēḏ אבד perish אֶת־ ʔeṯ- אֵת [object marker] אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and יָשֵׂ֤ם yāśˈēm שׂים put אֶת־ ʔeṯ- אֵת [object marker] נִֽינְוֵה֙ nˈînᵊwē נִינְוֵה Nineveh לִ li לְ to שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation צִיָּ֖ה ṣiyyˌā צִיָּה dry country כַּ ka כְּ as † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
2:13. et extendet manum suam super aquilonem et perdet Assur et ponet speciosam in solitudinem et in invium et quasi desertumAnd he will stretch out his hand upon the north, and will destroy Assyria: and he will make the beautiful city a wilderness, and as a place not passable, and as a desert.
13. And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, and dry like the wilderness.
2:13. And he will extend his hand over the North, and he will destroy Assur. And he will set the Beautiful in the wilderness, and in an impassable place, and like a desert.
2:13. And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, [and] dry like a wilderness.
And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, [and] dry like a wilderness:

2:13 И прострет Он руку Свою на север, и уничтожит Ассура, и обратит Ниневию в развалины, в место сухое, как пустыня,
2:13
καὶ και and; even
ἐκτενεῖ εκτεινω extend
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
βορρᾶν βορρας north wind
καὶ και and; even
ἀπολεῖ απολλυμι destroy; lose
τὸν ο the
Ἀσσύριον ασσυριος and; even
θήσει τιθημι put; make
τὴν ο the
Νινευη νινευι Nineuΐ; Ninei
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
ἄνυδρον ανυδρος waterless
ὡς ως.1 as; how
ἔρημον ερημος lonesome; wilderness
2:13
וְ wᵊ וְ and
יֵ֤ט yˈēṭ נטה extend
יָדֹו֙ yāḏˌô יָד hand
עַל־ ʕal- עַל upon
צָפֹ֔ון ṣāfˈôn צָפֹון north
וִֽ wˈi וְ and
יאַבֵּ֖ד yʔabbˌēḏ אבד perish
אֶת־ ʔeṯ- אֵת [object marker]
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
יָשֵׂ֤ם yāśˈēm שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
נִֽינְוֵה֙ nˈînᵊwē נִינְוֵה Nineveh
לִ li לְ to
שְׁמָמָ֔ה šᵊmāmˈā שְׁמָמָה desolation
צִיָּ֖ה ṣiyyˌā צִיָּה dry country
כַּ ka כְּ as
הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
2:13. et extendet manum suam super aquilonem et perdet Assur et ponet speciosam in solitudinem et in invium et quasi desertum
And he will stretch out his hand upon the north, and will destroy Assyria: and he will make the beautiful city a wilderness, and as a place not passable, and as a desert.
2:13. And he will extend his hand over the North, and he will destroy Assur. And he will set the Beautiful in the wilderness, and in an impassable place, and like a desert.
2:13. And he will stretch out his hand against the north, and destroy Assyria; and will make Nineveh a desolation, [and] dry like a wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Вся грозная речь пророка Софонии о близком опустошении Ассирии и Ниневии по содержанию и характеру напоминает пророчество Наума о том же предмете (см. Наум I:1, 14; II:2: сл. ; III:1-7: д. ). Только в словах прор. Софонии как бы чувствуется непосредственная близость грядущей на Ассирию и Ниневию катастрофы: карающая рука Божия уже простерта над Ниневиею и Ассириею (13а), и роковые бедствия готовы ринуться на этот город и эту страну неудержимым потоком. "Воззрю... говорит, на жителей стран к востоку и северу и вместе с другими погублю и Ассириян и к опустошенным городам присоединю и самую знаменитую Ниневию - главный город халдеев. Она будет безводною, подобною непроходимым и ненаселенным землям... К этому присовокупляет немалое количество и других признаков..." (Св. Кирилл Ал., с. 367).
Adam Clarke: Commentary on the Bible - 1831
2:13: He will - destroy Assyria - He will overthrow the empire, and Nineveh, their metropolitan city. See on Jonah and Nahum.
Albert Barnes: Notes on the Bible - 1834
2:13: Zephaniah began by singling out Judah amid the general destruction, "I will also stretch out My Hand upon Judah" Zep 1:4; he sums up the judgment of the world in the same way; "He will stretch out, or, Stretch He forth, "His Hand against the north and destroy Asshur, and make Nineveh a desolation." Judah had, in Zephaniah's time, nothing to fear from Assyria. Isaiah Isa 39:6 and Micah Mic 4:10 had already foretold, that the captivity would be to Babylon. Yet of Assyria alone the prophet, in his own person, expresses his own conformity with the mind of God. Of others he had said, "the word of the Lord is against you, O Canaan, and I will destroy thee; As I live, saith the Lord, Moab shall be as Sodom. Ye also, O Ethiopians, the, slain of My sword are they." Of Assyria alone, by a slight inflection of the word, he expresses that he goes along with this, which he announces.
He does not say as an imprecation, "May He stretch forth His hand;" but gently, as continuing his prophecies, "and," joining on Asshur with the rest; only instead of saying "He will stretch forth," by a form almost insulated in Hebrew, he says, "And stretch He forth His Hand." In a way not unlike, David having declared God's judgments, "The Lord trieth the righteous; and the wicked and the lover of violence doth His soul abhor, subjoineth, On the wicked rain He snares," signifying that he (as all must be in the Day of judgment), is at one with the judgment of God. This is the last sentence upon Nineveh, enforcing that of Jonah and Nahum, yet without place of repentance now. He accumulates words expressive of desolateness. It should not only be a "desolation" Zep 2:4, Zep 2:9, as he had said of Ashkelon, Moab and Amman, but a dry, parched , unfruitful Isa 53:2 land. As Isaiah, under the same words, prophesies that the dry and desolate land should, by the Gospel, be glad, so the gladness of the world should become dryness and desolation. Asshur is named, as though one individual , implying the entireness of the destruction; all shall perish as one man; or as gathered into one and dependent upon one, its evil King. "The north" is not only Assyria, in that its armies came upon Judah from the north, but it stands for the whole power of evil (see Isa 14:13), as Nineveh for the whole beautiful, evil, world. The world with "the princes of this world" shall perish together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: he will: Psa 83:8, Psa 83:9; Isa 10:12, Isa 10:16, Isa 11:11; Ezek. 31:3-18
will make: Nah 1:1, Nah 2:10, Nah 2:11, Nah 3:7, Nah 3:15, Nah 3:18, Nah 3:19; Zac 10:10, Zac 10:11
John Gill
2:13 And he will stretch out his hand against the north,.... Either the Lord, or Nebuchadnezzar his sword; who, as he would subdue the nations that lay southward, he would lead his army northward against the land of Assyria, which lay to the north of Judea, as next explained:
and destroy Assyria; that famous monarchy, which had ruled over the kingdoms of the earth, now should come to an end, and be reduced to subjection to the king of Babylon:
and will make Nineveh a desolation; which was the capital city, the metropolis of the Assyrian monarchy: Nahum prophesies at large of the destruction of this city:
and dry like a wilderness; which before was a very watery place, situated by rivers, particularly the river Tigris; so that it was formerly like a pool of water, Nahum 2:6 but now should be dry like a heath or desert, Dr. Prideaux places the destruction of Nineveh in the twenty ninth year of Josiah's reign; but Bishop Usher earlier, in the sixteenth year of his reign; and, if so, then Zephaniah, who here prophesies of it, must begin to prophesy in the former part of Josiah's reign.
John Wesley
2:13 He - God. The north - Assyria, which lay northward of Judea, and due north from Babylon.
Robert Jamieson, A. R. Fausset and David Brown
2:13 Here he passes suddenly to the north. Nineveh was destroyed by Cyaxares and Nabopolassar, 625 B.C. The Scythian hordes, by an inroad into Media and thence in the southwest of Asia (thought by many to be the forces described by Zephaniah, as the invaders of Judea, rather than the Chaldeans), for a while interrupted Cyaxares' operations; but he finally succeeded. Arbaces and Belesis previously subverted the Assyrian empire under Sardanapalus (that is, Pul?),877 B.C.
2:142:14: եւ արածեսցին ՚ի միջի նորա հօտք եւ ամենայն գազանք երկրի, եւ գետնառեւծք՝ եւ ոզնիք ՚ի յարկս նորա բնակեսցեն. եւ գազանք գոչեսցեն ՚ի նկո՛ւղս նորա. եւ սակռուք ՚ի դրունս նորա. քանզի իբրեւ զմա՛յր է բարձրութիւն նորա[10755]։ [10755] Ոմանք. Գոչեսցեն ՚ի նկողս նորա։ ՚Ի լուս՛՛. Եւ ագռաւք ՚ի դրունս նորա. համաձայն ոմանց ՚ի բնաբ՛՛։
14 կ’արածեն նրա մէջ հօտերն ու երկրի բոլոր գազանները, գետնառիւծներն ու ոզնիները կ’ապրեն նրա տներում, գազանները կ’ոռնան նրա նկուղներում, եւ հաւալուսինները՝ նրա դռների մէջ, քանի որ նրա գոռոզութիւնը մայրի ծառի պէս բարձր է»:
14 Եւ անոր մէջ հօտեր, Ազգերու բոլոր գազանները պիտի պառկին։Հաւալուսն ու ոզնին ալ Անոր խոյակներուն մէջտեղերը գիշերը պիտի անցընեն։Պատուհաններէն ձայն պիտի լսուի, Սեմերուն մէջ աւերում պիտի ըլլայ, Քանզի եղեւնափայտը պիտի քակուի։
եւ արածեսցին ի միջի նորա հօտք եւ ամենայն գազանք [30]երկրի, եւ գետնառեւծք եւ ոզնիք ի յարկս նորա բնակեսցեն, եւ գազանք գոչեսցեն ի նկուղս նորա, եւ ագռաւք ի դրունս նորա. քանզի իբրեւ զմայր է բարձրութիւն նորա:

2:14: եւ արածեսցին ՚ի միջի նորա հօտք եւ ամենայն գազանք երկրի, եւ գետնառեւծք՝ եւ ոզնիք ՚ի յարկս նորա բնակեսցեն. եւ գազանք գոչեսցեն ՚ի նկո՛ւղս նորա. եւ սակռուք ՚ի դրունս նորա. քանզի իբրեւ զմա՛յր է բարձրութիւն նորա[10755]։
[10755] Ոմանք. Գոչեսցեն ՚ի նկողս նորա։ ՚Ի լուս՛՛. Եւ ագռաւք ՚ի դրունս նորա. համաձայն ոմանց ՚ի բնաբ՛՛։
14 կ’արածեն նրա մէջ հօտերն ու երկրի բոլոր գազանները, գետնառիւծներն ու ոզնիները կ’ապրեն նրա տներում, գազանները կ’ոռնան նրա նկուղներում, եւ հաւալուսինները՝ նրա դռների մէջ, քանի որ նրա գոռոզութիւնը մայրի ծառի պէս բարձր է»:
14 Եւ անոր մէջ հօտեր, Ազգերու բոլոր գազանները պիտի պառկին։Հաւալուսն ու ոզնին ալ Անոր խոյակներուն մէջտեղերը գիշերը պիտի անցընեն։Պատուհաններէն ձայն պիտի լսուի, Սեմերուն մէջ աւերում պիտի ըլլայ, Քանզի եղեւնափայտը պիտի քակուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 и покоиться будут среди нее стада и всякого рода животные; пеликан и еж будут ночевать в резных украшениях ее; голос их будет раздаваться в окнах, разрушение обнаружится на дверных столбах, ибо не станет на них кедровой обшивки.
2:14 καὶ και and; even νεμήσονται νεμω in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him ποίμνια ποιμνιον flock καὶ και and; even πάντα πας all; every τὰ ο the θηρία θηριον beast τῆς ο the γῆς γη earth; land καὶ και and; even χαμαιλέοντες χαμαιλεων and; even ἐχῖνοι εχινος in τοῖς ο the φατνώμασιν φατνωμα he; him κοιτασθήσονται κοιταζομαι and; even θηρία θηριον beast φωνήσει φωνεω call; crow ἐν εν in τοῖς ο the διορύγμασιν διορυγμα he; him κόρακες κοραξ raven ἐν εν in τοῖς ο the πυλῶσιν πυλων gate αὐτῆς αυτος he; him διότι διοτι because; that κέδρος κεδρος the ἀνάστημα αναστημα he; him
2:14 וְ wᵊ וְ and רָבְצ֨וּ rāvᵊṣˌû רבץ lie down בְ vᵊ בְּ in תֹוכָ֤הּ ṯôḵˈāh תָּוֶךְ midst עֲדָרִים֙ ʕᵃḏārîm עֵדֶר flock כָּל־ kol- כֹּל whole חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal גֹ֔וי ḡˈôy גֹּוי people גַּם־ gam- גַּם even קָאַת֙ qāʔˌaṯ קָאַת owl? גַּם־ gam- גַּם even קִפֹּ֔ד qippˈōḏ קִפֹּד hedgehog בְּ bᵊ בְּ in כַפְתֹּרֶ֖יהָ ḵaftōrˌeʸhā כַּפְתֹּור bulb יָלִ֑ינוּ yālˈînû לין lodge קֹ֠ול qôl קֹול sound יְשֹׁורֵ֤ר yᵊšôrˈēr שׁיר sing בַּֽ bˈa בְּ in † הַ the חַלֹּון֙ ḥallôn חַלֹּון window חֹ֣רֶב ḥˈōrev חֹרֶב dryness בַּ ba בְּ in † הַ the סַּ֔ף ssˈaf סַף threshold כִּ֥י kˌî כִּי that אַרְזָ֖ה ʔarzˌā אַרְזָה wainscot עֵרָֽה׃ ʕērˈā ערה pour out
2:14. et accubabunt in medio eius greges omnes bestiae gentium et onocrotalus et ericius in liminibus eius morabuntur vox cantantis in fenestra corvus in superliminari quoniam adtenuabo robur eiusAnd flocks shall lie down in the midst thereof, all the beasts of the nations: and the bittern and the urchin shall lodge in the threshold thereof: the voice of the singing bird in the window, the raven on the upper post, for I will consume her strength.
14. And herds shall lie down in the midst of her, all the beasts of the nations: both the pelican and the porcupine shall lodge in the chapiters thereof: voice shall sing in the windows; desolation shall be in the thresholds; for he hath laid bare the cedar work.
2:14. And flocks will lie down in its midst, all the beasts of the Gentiles. And the pelican and the hedgehog will stay at its threshold; the voice of the singing bird will be at the window, with the crow above its threshold, for I will diminish her strength.
2:14. And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work.
And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work:

2:14 и покоиться будут среди нее стада и всякого рода животные; пеликан и еж будут ночевать в резных украшениях ее; голос их будет раздаваться в окнах, разрушение обнаружится на дверных столбах, ибо не станет на них кедровой обшивки.
2:14
καὶ και and; even
νεμήσονται νεμω in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
ποίμνια ποιμνιον flock
καὶ και and; even
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τῆς ο the
γῆς γη earth; land
καὶ και and; even
χαμαιλέοντες χαμαιλεων and; even
ἐχῖνοι εχινος in
τοῖς ο the
φατνώμασιν φατνωμα he; him
κοιτασθήσονται κοιταζομαι and; even
θηρία θηριον beast
φωνήσει φωνεω call; crow
ἐν εν in
τοῖς ο the
διορύγμασιν διορυγμα he; him
κόρακες κοραξ raven
ἐν εν in
τοῖς ο the
πυλῶσιν πυλων gate
αὐτῆς αυτος he; him
διότι διοτι because; that
κέδρος κεδρος the
ἀνάστημα αναστημα he; him
2:14
וְ wᵊ וְ and
רָבְצ֨וּ rāvᵊṣˌû רבץ lie down
בְ vᵊ בְּ in
תֹוכָ֤הּ ṯôḵˈāh תָּוֶךְ midst
עֲדָרִים֙ ʕᵃḏārîm עֵדֶר flock
כָּל־ kol- כֹּל whole
חַיְתֹו־ ḥayᵊṯô- חַיָּה wild animal
גֹ֔וי ḡˈôy גֹּוי people
גַּם־ gam- גַּם even
קָאַת֙ qāʔˌaṯ קָאַת owl?
גַּם־ gam- גַּם even
קִפֹּ֔ד qippˈōḏ קִפֹּד hedgehog
בְּ bᵊ בְּ in
כַפְתֹּרֶ֖יהָ ḵaftōrˌeʸhā כַּפְתֹּור bulb
יָלִ֑ינוּ yālˈînû לין lodge
קֹ֠ול qôl קֹול sound
יְשֹׁורֵ֤ר yᵊšôrˈēr שׁיר sing
בַּֽ bˈa בְּ in
הַ the
חַלֹּון֙ ḥallôn חַלֹּון window
חֹ֣רֶב ḥˈōrev חֹרֶב dryness
בַּ ba בְּ in
הַ the
סַּ֔ף ssˈaf סַף threshold
כִּ֥י kˌî כִּי that
אַרְזָ֖ה ʔarzˌā אַרְזָה wainscot
עֵרָֽה׃ ʕērˈā ערה pour out
2:14. et accubabunt in medio eius greges omnes bestiae gentium et onocrotalus et ericius in liminibus eius morabuntur vox cantantis in fenestra corvus in superliminari quoniam adtenuabo robur eius
And flocks shall lie down in the midst thereof, all the beasts of the nations: and the bittern and the urchin shall lodge in the threshold thereof: the voice of the singing bird in the window, the raven on the upper post, for I will consume her strength.
2:14. And flocks will lie down in its midst, all the beasts of the Gentiles. And the pelican and the hedgehog will stay at its threshold; the voice of the singing bird will be at the window, with the crow above its threshold, for I will diminish her strength.
2:14. And flocks shall lie down in the midst of her, all the beasts of the nations: both the cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Сильная и живая художественная картина ужасного запустения, ожидающего Ниневию и всю Ассирию, напоминающая столь же величественное изображение пророком Исаиею совершенного запустения Вавилона (Ис XIII, особ. 20-22) и Идумеи (Ис XXXIV:11-15). Дикие звери, вроде пеликана и ворона, животные вроде ежа будут единственными обитателями развалин некогда цветущей страны. "Для всякого здравомыслящего человека не подлежит сомнению, что ни ежи не живут в домах, ни звери не избирают ночлега для себя среди города, и ночные вороны неохотно живут в воротах его, если в этих местах нет полного и весьма приятного спокойствия для существа с такою природою; потому что звери и другие животные, о которых идет речь, не любят жить вместе с людьми, но ищут таких мест, где была бы возможность большое уединение и совершенно спокойная для них жизнь, и где обширная пустыня как бы доставляет им безопасность и избавляет их от всякого страха" (св. Кирилл Ал. , с. 367-363). "Но все это, говорит пророк, потерпит Ниневия за высокомерие души; потому что высокомерие ее уподоблялось кедру" (блаж. Феодорит, с. 51).
Adam Clarke: Commentary on the Bible - 1831
2:14: And flocks shall lie down in the midst of her - Nineveh was so completely destroyed, that its situation is not at present even known. The present city of Mossoul is supposed to be in the vicinity of the place where this ancient city stood.
The cormorant קאת kaath; and the bittern, קפד kippod. These Newcome translates, "The pelican and the porcupine."
Their voice shall sing in the windows - The windows shall be all demolished; wild fowl shall build their nests in them, and shall be seen coming from their sills, and the fine cedar ceilings shall be exposed to the weather, and by and by crumble to dust. See the note on Isa 34:11-14 (note), where nearly the same terms are used.
I have in another place introduced a remarkable couplet quoted by Sir W. Jones from a Persian poet, which speaks of desolation in nearly the same terms.
"The spider holds the veil in the palace of Caesar:
The owl stands sentinel in the watchtower of Afrasiab."
Albert Barnes: Notes on the Bible - 1834
2:14: And flocks shall lie down in the midst of her - No desolation is like that of decayed luxury. It preaches the nothingness of man, the fruitlessness of his toils, the fleetingness of his hopes and enjoyments, and their baffling when at their height. Grass in a court or on a once beaten road, much more, in a town, speaks of the passing away of what has been, that man was accustomed to be there, and is not, or is there less than he was. It leaves the feeling of void and forsakenness. But in Nineveh not a few tufts of grass here and there shall betoken desolation, it shall be one wild rank pasture, where "flocks" shall not feed only, but "lie down" as in their fold and continual resting place, not in the outskirts only or suburbs, but in the very center of her life and throng and busy activity, "in the midst of her," and none shall fray them away. So Isaiah had said of the cities of Aroer, "they shall be for flocks, which shall lie down and none shall make them afraid" Isa 17:2, and of Judah until its restoration by Christ, that it should be "a joy of wild asses, a pasture of flocks" (Isa 32:14, compare Jer 6:2). And not only those which are wont to be found in some connection with man, but "all the beasts of a nation" , the troops of wild and savage and unclean beasts which shun the dwellings of man or are his enemies, these in troops have their lair there.
Both the cormorant and the bittern - They may be the same. The pelican retires inland to consume its food. Tristram, Houghton, in Smith's Bible Dictionary, "Pelican" note. It could be a hedgehog.
Shall lodge in the upper lintels of it. - The "chapiters" (English margin) or capitals of the pillars of the temples and palaces shall lie broken and strewn upon the ground, and among those desolate fragments of her pride shall unclean animals haunt. The pelican has its Hebrew name from vomiting. It vomits up the shells which it had swallowed whole, after they had been opened by the heat of the stomach, and so picks out the animal contained in them , the very image of greediness and uncleanness. It dwells also not in deserts only but near marshes, so that Nineveh is doubly waste.
A voice shall sing in the windows - In the midst of the desolation, the muteness of the hedgehog and the pensive loneliness of the solitary pelican, the musing spectator is even startled by the gladness of a bird, joyous in the existence which God has given it. Instead of the harmony of music and men-singers and women-singers in their palaces shall be the sweet music of some lonely bird, unconscious that it is sitting "in the windows" of those, at whose name the world grew pale, portions of the outer walls being all which remain of her palaces. "Desolation" shall be "in the thresholds," sitting, as it were, in them; everywhere to be seen in them; the more, because unseen. Desolation is something oppressive; we "feel" its presence. There, as the warder watch and ward at the empty portals, where once was the fullest throng, shall "desolation sit," that no one enter. "For He shall uncover (hath uncovered, English margin) the cedar-work:" in the roofless palaces, the carved "cedar-work" shall be laid open to wind and rain. Any one must have noticed, how piteous and dreary the decay of any house in a town looks, with the torn paper hanging uselessly on its walls. A poet of our own said niche beautiful ruins of a wasted monastery:
"For the gay beams of lightsome day
Gild, but to flout the ruins gray."
But at Nineveh it is one of the mightiest cities of the world which thus lies waste, and the bared "cedar-work" had, in the days of its greatness, been carried off from the despoiled Lebanon or Hermon .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: flocks: Zep 2:6; Isa 13:19-22, Isa 34:11-17; Rev 18:2
cormorant: or, pelican
upper lintels: or, knops, or chapiters, Amo 9:1
for he shall uncover: or, when he hath uncovered
the cedar: Jer 22:14
Geneva 1599
2:14 And flocks shall lie down in the midst of her, all the beasts of the nations: both the (h) cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work.
(h) Read (Is 34:11)
John Gill
2:14 And flocks shall lie down in the midst of her,.... In the midst of the city of Nineveh; in the streets of it, where houses stood, and people in great numbers walked; but now only should be seen the cottages of shepherds, and flocks of sheep feeding or lying down, as is before observed of the sea coast of the Philistines, Zeph 2:6,
all the beasts of the nations; that is, all sorts of beasts, especially wild beasts, in the several parts of the world, should come and dwell here; instead of kings and princes, nobles, merchants, and the great men thereof, who once here inhabited, now there should be beasts of prey, terrible to come nigh unto; for these are to be understood properly and literally, and not figuratively, of men, for their savageness and cruelty, comparable to beasts:
both the cormorant and the bittern shall lodge in the upper lintels of it; of the doors of the houses in Nineveh: or, "on its pomegranates" (k); the figures of these being often put on chapiters, turrets, pinnacles, pillars, and posts in buildings, and over porches of doors; and on these those melancholy and doleful creatures here mentioned, which delight in solitary places, should take up their abode. The "cormorant" is the same with the "corvus aquaticus", or "sea raven", about the size of a goose; it builds not only among rocks, but often on trees: what is called the "shagge" is a species of it, or the lesser cormorant, a water fowl common on our northern coasts; is somewhat larger than a common duck, and builds on trees as the common cormorant (l). Bochart (m) takes it to be the "pelican" which is here meant; and indeed, whatever bird it is, it seems to have its name from vomiting; and this is what naturalists (n) observe of the pelican, that it swallows down shell fish, which, being kept awhile in its stomach, are heated, and then it casts them up, which then open easily, and it picks out the flesh of them: and it seems to delight in desolate places, since it is called the pelican of the wilderness, Ps 102:6. Isidore says (o) it is an Egyptian bird, dwelling in the desert by the river Nile, from whence it has its name; for it is called "canopus Aegyptus"; and the Vulgate Latin version renders the word here "onocrotalus", the same with the pelican; and Montanus translates it the "pelican"; and so do others. The "bittern" is a bird of the heron kind; it is much the size of a common heron; it is usually found in sedgy and reedy places near water, and sometimes in hedges; it makes a very remarkable noise, and, from the singularity of it, the common people imagine it sticks its beak in a reed or in the mud, in order to make it; hence it is sometimes called the "mire drum" (p). It is said it will sometimes make a noise like a bull, or the blowing of a horn, so as to be heard half a German mile, or one hour's journey; hence it is by some called "botaurus", as if "bootaurus", because it imitates the bellowing of a bull (q). The Tigurine version renders it the "castor" or "beaver" (r); but Bochart (s) takes it to be the "hedgehog"; and so the word is rendered in the Vulgate Latin, Septuagint, Syriac, and Arabic versions, and by others: which is a solitary creature, and drives away all other animals from society with it by its prickles:
their voice shall sing in the windows: of desolate houses, the inhabitants being gone who used to be seen looking out of them; but now these creatures before named should dwell here, and utter their doleful sounds, who otherwise would not have come near them:
desolation shall be in the thresholds; there being none to go in and out over them. The Septuagint version, and which is followed by the Vulgate Latin and Arabic versions, render it, "the ravens shall be in its gates": mistaking "desolation", for "a raven":
for he shall uncover the cedar work; the enemy Nebuchadnezzar, or Nabopolassar, when he should take the city, would unroof the houses panelled with cedar, and expose all the fine cedar work within to the inclemencies of the air, which would soon come to ruin. All these expressions are designed to set forth the utter ruin and destruction of this vast and populous city; and which was so utterly destroyed, as Lucian says, that there is no trace of it to be found; and, according to modern travellers, there are only heaps of rubbish to be seen, which are conjectured to be the ruins of this city; See Gill on Nahum 1:8.
(k) "in malogranatis ejus", Junius & Tremellius, Piscator, Tarnovius. (l) Vid Supplement to Chambers's Dictionary, in the words "Cormorant, Cornus Aquaticus", and "Shagge". (m) Hierozoic. par. 2. l. 1. c. 24. col. 294. (n) Aristot. Hist. Animal. l. 9. c. 10. Plin. Nat. Hist. l. 10. c. 40. Aelian de Animal. l. 3. c. 20. (o) Originum, l. 12. c. 7. (p) Supplement, ut supra (Chambers's Dictionary), in the word "Bittern". (q) Schotti Physica Curiosa, par. 2. l. 9. c. 24. p. 1160. (r) Vid. Fuller. Miscel. Saer. l. 1. c. 18. (s) Hierozoic. par. 1. l. 3. c. 36. col. 1036.
John Wesley
2:14 All the beasts - All sorts of beasts which are found in those countries. The bittern - A bird that delights in desolate places.
Robert Jamieson, A. R. Fausset and David Brown
2:14 flocks--of sheep; answering to "beasts" in the parallel clause. Wide pastures for sheep and haunts for wild beasts shall be where once there was a teeming population (compare Zeph 2:6). MAURER, needlessly for the parallelism, makes it "flocks of savage animals."
beasts of the nations--that is, beasts of the earth (Gen 1:24). Not as ROSENMULLER, "all kinds of beasts that form a nation," that is, gregarious beasts (Prov 30:25-26).
cormorant--rather, the "pelican" (so Ps 102:6; Is 34:11, Margin).
bittern-- (Is 14:23). MAURER translates, "the hedgehog"; HENDERSON, "the porcupine."
upper lintels--rather, "the capitals of her columns," namely, in her temples and palaces [MAURER]. Or, "on the pomegranate-like knops at the tops of the houses" [GROTIUS].
their voice shall sing in the windows--The desert-frequenting birds' "voice in the windows" implies desolation reigning in the upper parts of the palaces, answering to "desolation . . . in the thresholds," that is, in the lower.
he shall uncover the cedar work--laying the cedar wainscoting on the walls, and beams of the ceiling, bare to wind and rain, the roof being torn off, and the windows and doors broken through. All this is designed as a consolation to the Jews that they may bear their calamities patiently, knowing that God will avenge them.
2:152:15: Ա՛յս քաղաք վրիժագործ բնակեալ յուսով. որ ասէր ՚ի սրտի իւրում. Ե՛ս եմ, եւ ո՛չ եւս ոք իցէ յետ իմ. զիա՞րդ եղեւ յապականութիւն ճարա՛կ գազանաց. ամենայն որ անցանիցէ ընդ նա, շչեսցէ եւ շարժեսցէ զգլուխ իւր[10756]։[10756] Ոմանք. Եւ ոչ ոք եւս իցէ յետ իմ։
15 Այսպէս է լինելու վրիժագործ քաղաքը, որ ապրում էր յոյսով, որ ասում էր իր մտքում. «Ես եմ, եւ ոչ ոք չի լինի ինձնից յետոյ»: Ինչո՞ւ գազանների ճարակ դարձաւ այն եւ ապականուեց: Իւրաքանչիւր ոք, որ պիտի անցնի նրա միջով, պիտի սուլի եւ իր գլուխը շարժի:
15 Զբօսասէր քաղաքը ասիկա է, որ ապահովութեամբ կը բնակէր. Որ իր սրտին մէջ կ’ըսէր թէ‘Ես եմ ու ինձմէ զատ ուրիշ մէկը չկայ’,Ի՜նչպէս աւերակ ու գազաններու որջ եղաւ։Անկէ ամէն անցնող պիտի սուլէ ու ձեռքը պիտի շարժէ։
Այս քաղաք վրիժագործ բնակեալ յուսով``, որ ասէր ի սրտի իւրում. Ես եմ, եւ ոչ եւս ոք իցէ յետ իմ. զիա՞րդ եղեւ յապականութիւն եւ ճարակ գազանաց. ամենայն որ անցանիցէ ընդ նա` շչեսցէ եւ շարժեսցէ [31]զգլուխ իւր:

2:15: Ա՛յս քաղաք վրիժագործ բնակեալ յուսով. որ ասէր ՚ի սրտի իւրում. Ե՛ս եմ, եւ ո՛չ եւս ոք իցէ յետ իմ. զիա՞րդ եղեւ յապականութիւն ճարա՛կ գազանաց. ամենայն որ անցանիցէ ընդ նա, շչեսցէ եւ շարժեսցէ զգլուխ իւր[10756]։
[10756] Ոմանք. Եւ ոչ ոք եւս իցէ յետ իմ։
15 Այսպէս է լինելու վրիժագործ քաղաքը, որ ապրում էր յոյսով, որ ասում էր իր մտքում. «Ես եմ, եւ ոչ ոք չի լինի ինձնից յետոյ»: Ինչո՞ւ գազանների ճարակ դարձաւ այն եւ ապականուեց: Իւրաքանչիւր ոք, որ պիտի անցնի նրա միջով, պիտի սուլի եւ իր գլուխը շարժի:
15 Զբօսասէր քաղաքը ասիկա է, որ ապահովութեամբ կը բնակէր. Որ իր սրտին մէջ կ’ըսէր թէ‘Ես եմ ու ինձմէ զատ ուրիշ մէկը չկայ’,Ի՜նչպէս աւերակ ու գազաններու որջ եղաւ։Անկէ ամէն անցնող պիտի սուլէ ու ձեռքը պիտի շարժէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Вот чем будет город торжествующий, живущий беспечно, говорящий в сердце своем: >. Как он стал развалиною, логовищем для зверей! Всякий, проходя мимо него, посвищет и махнет рукою.
2:15 αὕτη ουτος this; he ἡ ο the πόλις πολις city ἡ ο the φαυλίστρια φαυλιστρια the κατοικοῦσα κατοικεω settle ἐπ᾿ επι in; on ἐλπίδι ελπις hope ἡ ο the λέγουσα λεγω tell; declare ἐν εν in καρδίᾳ καρδια heart αὐτῆς αυτος he; him ἐγώ εγω I εἰμι ειμι be καὶ και and; even οὐκ ου not ἔστιν ειμι be μετ᾿ μετα with; amid ἐμὲ εμε me ἔτι ετι yet; still πῶς πως.1 how ἐγενήθη γινομαι happen; become εἰς εις into; for ἀφανισμόν αφανισμος obscurity νομὴ νομη grazing; spreading θηρίων θηριον beast πᾶς πας all; every ὁ ο the διαπορευόμενος διαπορευομαι travel through δι᾿ δια through; because of αὐτῆς αυτος he; him συριεῖ συριζω and; even κινήσει κινεω stir; shake τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him
2:15 זֹ֞֠את zˈōṯ זֹאת this הָ hā הַ the עִ֤יר ʕˈîr עִיר town הָ hā הַ the עַלִּיזָה֙ ʕallîzˌā עַלִּיז rejoicing הַ ha הַ the יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit לָ lā לְ to בֶ֔טַח vˈeṭaḥ בֶּטַח trust הָ hā הַ the אֹֽמְרָה֙ ʔˈōmᵊrā אמר say בִּ bi בְּ in לְבָבָ֔הּ lᵊvāvˈāh לֵבָב heart אֲנִ֖י ʔᵃnˌî אֲנִי i וְ wᵊ וְ and אַפְסִ֣י ʔafsˈî אֶפֶס end עֹ֑וד ʕˈôḏ עֹוד duration אֵ֣יךְ׀ ʔˈêḵ אֵיךְ how הָיְתָ֣ה hāyᵊṯˈā היה be לְ lᵊ לְ to שַׁמָּ֗ה šammˈā שַׁמָּה destruction מַרְבֵּץ֙ marbˌēṣ מַרְבֵּץ resting place לַֽ lˈa לְ to † הַ the חַיָּ֔ה ḥayyˈā חַיָּה wild animal כֹּ֚ל ˈkōl כֹּל whole עֹובֵ֣ר ʕôvˈēr עבר pass עָלֶ֔יהָ ʕālˈeʸhā עַל upon יִשְׁרֹ֖ק yišrˌōq שׁרק whistle יָנִ֥יעַ yānˌîₐʕ נוע quiver יָדֹֽו׃ ס yāḏˈô . s יָד hand
2:15. haec est civitas gloriosa habitans in confidentia quae dicebat in corde suo ego sum et extra me non est alia amplius quomodo facta est in desertum cubile bestiae omnis qui transit per eam sibilabit et movebit manum suamThis is the glorious city that dwelt in security: that said in her heart: I am, and there is none beside me: how is she become a desert, a place for beasts to lie down in? every one that passeth by her shall hiss, and wag his hand.
15. This is the joyous city that dwelt carelessly, that said in her heart, I am, and there is none else beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.
2:15. This is the glorious city, dwelling in trust, which said in her heart, “I am and there is no one other than me.” How has she become a lair for beasts in the desert? All who pass through her will hiss and wag their hand.
2:15. This [is] the rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand.
This [is] the rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand:

2:15 Вот чем будет город торжествующий, живущий беспечно, говорящий в сердце своем: <<я, и нет иного кроме меня>>. Как он стал развалиною, логовищем для зверей! Всякий, проходя мимо него, посвищет и махнет рукою.
2:15
αὕτη ουτος this; he
ο the
πόλις πολις city
ο the
φαυλίστρια φαυλιστρια the
κατοικοῦσα κατοικεω settle
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
ο the
λέγουσα λεγω tell; declare
ἐν εν in
καρδίᾳ καρδια heart
αὐτῆς αυτος he; him
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
μετ᾿ μετα with; amid
ἐμὲ εμε me
ἔτι ετι yet; still
πῶς πως.1 how
ἐγενήθη γινομαι happen; become
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
νομὴ νομη grazing; spreading
θηρίων θηριον beast
πᾶς πας all; every
ο the
διαπορευόμενος διαπορευομαι travel through
δι᾿ δια through; because of
αὐτῆς αυτος he; him
συριεῖ συριζω and; even
κινήσει κινεω stir; shake
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
2:15
זֹ֞֠את zˈōṯ זֹאת this
הָ הַ the
עִ֤יר ʕˈîr עִיר town
הָ הַ the
עַלִּיזָה֙ ʕallîzˌā עַלִּיז rejoicing
הַ ha הַ the
יֹּושֶׁ֣בֶת yyôšˈeveṯ ישׁב sit
לָ לְ to
בֶ֔טַח vˈeṭaḥ בֶּטַח trust
הָ הַ the
אֹֽמְרָה֙ ʔˈōmᵊrā אמר say
בִּ bi בְּ in
לְבָבָ֔הּ lᵊvāvˈāh לֵבָב heart
אֲנִ֖י ʔᵃnˌî אֲנִי i
וְ wᵊ וְ and
אַפְסִ֣י ʔafsˈî אֶפֶס end
עֹ֑וד ʕˈôḏ עֹוד duration
אֵ֣יךְ׀ ʔˈêḵ אֵיךְ how
הָיְתָ֣ה hāyᵊṯˈā היה be
לְ lᵊ לְ to
שַׁמָּ֗ה šammˈā שַׁמָּה destruction
מַרְבֵּץ֙ marbˌēṣ מַרְבֵּץ resting place
לַֽ lˈa לְ to
הַ the
חַיָּ֔ה ḥayyˈā חַיָּה wild animal
כֹּ֚ל ˈkōl כֹּל whole
עֹובֵ֣ר ʕôvˈēr עבר pass
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
יִשְׁרֹ֖ק yišrˌōq שׁרק whistle
יָנִ֥יעַ yānˌîₐʕ נוע quiver
יָדֹֽו׃ ס yāḏˈô . s יָד hand
2:15. haec est civitas gloriosa habitans in confidentia quae dicebat in corde suo ego sum et extra me non est alia amplius quomodo facta est in desertum cubile bestiae omnis qui transit per eam sibilabit et movebit manum suam
This is the glorious city that dwelt in security: that said in her heart: I am, and there is none beside me: how is she become a desert, a place for beasts to lie down in? every one that passeth by her shall hiss, and wag his hand.
2:15. This is the glorious city, dwelling in trust, which said in her heart, “I am and there is no one other than me.” How has she become a lair for beasts in the desert? All who pass through her will hiss and wag their hand.
2:15. This [is] the rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Заключительный стих дает характеристику гордости Ниневии, а вместе изображает тот разительный контраст, какой существует между некогда цветущим состоянием этого города и окончательным запустением и превращением его в логовище зверей - в ближайшем будущем. Безмерная и необузданная гордость Ниневии выражалась лишенным всякого чувства меры убеждением: "я - и нет иного, кроме меня" (ср. Ис XLVII:8). Тем большее изумление, близкое к ужасу, будет возбуждать вид совершенного запустения славной некогда столица не одной Ассирии, а и всей Азии; всякий прохожий в изумлении и в ужасе посвищет и махнет рукой (ср. 3: Цар IX:8; Иер XVIII:16; XLIX:17) - "потому что у людей в обычае при постигших сверх чаяния несчастиях свистать и поднимать вверх руки". (блаж. Феодорит, с. 51).
Adam Clarke: Commentary on the Bible - 1831
2:15: This is the rejoicing city - The city in which mirth, jocularity, and pleasure, reigned without interruption.
And wag his hand - Will point her out as a mark and monument of Divine displeasure.
Albert Barnes: Notes on the Bible - 1834
2:15: This utter desolation is "the rejoicing city" (so unlike is it, that there is need to point out that it is the same); this is she, who was full of joy, exulting exceedingly, but in herself, not in God; "that dwelt carelessly," literally, "securely," and so carelessly; saying "Peace and safety" Th1 5:3, as though no evil would come upon her, and so perishing more certainly and miserably (see Jdg 18:27) "That said in her heart," this was her inmost feeling, the moving cause of all her deeds; "I am and there is none beside me;" literally , "and there is no I beside," claiming the very attribute of God (as the world does) of self-existence, as if it alone were "I," and others, in respect of her, were as nothing. Pantheism, which denies the being of God, as Author of the world, and claims the life in the material world to be God, and each living being to be a part of God, is only this self-idolatry, reflected upon and carried out in words. All the pride of the world, all self-indulgence which says, "Let us eat and drink, for tomorrow we die," all covetousness which ends in this world, speaks this by its acts, "I and no I beside."
How is she become a desolation - Has passed wholly into it, exists only as a desolation, "a place for beasts to lie down in," a mere den for "the wild beasts. Every one that passeth by her shall hiss" in derision, "and wag" (or wave) "his hand" in detestation, as though putting the hand between them and it, so as not to look at it, or, as it were, motioning it away. The action is different from that of "clapping the hands in exultation" Nah 3:19.
"It is not difficult," Jerome says, "to explain this of the world, that when the Lord hath stretched forth His Hand over the north and destroyed the Assyrian, the Prince of this world, the world also perishes together with its Princes, and is brought to utter desolation, and is pitied by none, but all hiss and shake their hands at its ruin. But of the Church it seems, at first sight, blasphemous to say that it shall be a pathless desert, and wild beasts shall dwell in her, and that afterward it shall be said insultingly over her; 'This is the city given up to ill, which "dwelt carelessly and said in her heart, I and none beside."' But whoso should consider that of the Apostle, wherein he says, "in the last days perilous times shall come" Ti2 3:1-5, and what is written in the Gospel, that "because iniquity shall abound, the love of many shall wax cold" Mat 24:12, so that then shall that be fulfilled, "When the Son of Man cometh, shall He find the faith on the earth?" he will not marvel at the extreme desolation of the Church, that, in the reign of antichrist, it shall be reduced to a desolation and given over to beasts, and shall suffer whatever the prophet now describes.
For if for unbelief "God spared not the natural branches," but "brake them off," and "turned rivers into a wilderness and the water-springs into a dry ground," and "a fruitful land into barrenness, for the iniquity of them that dwell therein," why not as to those of whom He had said, "He turneth the wilderness into a standing water, and dry ground into water-springs, and there He maketh the hungry to dwell" Psa 107:33-36; and as to those whom "out of the wild olive He hath grafted into the good olive tree," why, if forgetful of this benefit, they depart from their Maker and worship the Assyrian, should He not undo them and bring them to the same thirst wherein they were before? Which, whereas it may be understood generally of the coming of antichrist or of the end of the world, yet it may, day by day, be understood of those who feign to be of the Church of God, and "in works deny it, are hearers of the word not doers," who in vain boast in an outward show, whereas herds that is, troops of vices dwell in them, and brute animals serving the body, and all the beasts of the field which devour their hearts (and pelicans, that is, gluttons , whose 'god is their belly') and hedgehogs, a prickly animal full of spikes which pricketh whatever it toucheth.
After which it is subjoined, that the Church shall therefore suffer this, or hath suffered it, because it lifted itself up proudly and raised its head like a cedar, given up to evil works, and yet promising itself future blessedness, and despising others in its heart, nor thinking that there is any other beside itself, and saying, "I am, and there is no other beside me," how is it become a solitude, a lair of beasts! For where before, dwelt the Father, and the Son, and the Holy Spirit, and Angels presided over its ministries, there shall beasts dwell. And if we understand that, every one that passeth by shall hiss, we shall explain it thus; when Angels shall pass through her, and not remain in her, as was their wont, they shall be amazed and marvel, and shall not support and bear her up with their hand, when falling, but shall lift up the hands and shall pass by. Or they shall make a sound as those who mourn. But if we understand this of the devil and his angels, who destroyed the vine also that was brought out of Egypt, we shall say, that through the soul, which before was the temple of God and hath ceased so to be, the serpent passeth, and hisseth and spitteth forth the venom of his malice in her, and not this only, but setteth in motion his works which figuratively are called hands."
Rup.: "The earlier and partial fulfillment of prophecy does not destroy, it rather confirms, the entire fulfillment to come. For whoso heareth of the destruction of mighty cities, is constrained to believe the truth of the Gospel, that the fashion of this world passeth away, and that, after the likeness of Nineveh and Babylon, the Lord will in the end judge the whole world also."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: the rejoicing: Isa 10:12-14, Isa 22:2, Isa 47:7; Rev 18:7-10
I am: Isa 47:8; Eze 28:2, Eze 28:9, Eze 29:3
how is: Isa 14:4, Isa 14:5; Lam 1:1, Lam 2:1; Rev 18:10-19
every: Kg1 9:7, Kg1 9:8; Job 27:23; Psa 52:6, Psa 52:7; Lam 2:15; Eze 27:36; Nah 3:19; Mat 27:39
Geneva 1599
2:15 This [is] the (i) rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand.
(i) Meaning, Nineveh, which rejoicing so much of her strength and prosperity, should be thus made waste, and God's people delivered.
John Gill
2:15 This is the rejoicing city that dwelt carelessly,.... Once exceeding populous, and the inhabitants full of mirth and gaiety, abounding with wealth and riches, and indulging themselves in all carnal delights and pleasures; and, being well fortified, thought themselves out of all danger, and were careless and unconcerned, not fearing any enemy that should attack them; imagining their city was impregnable and invincible: these are the words of the prophet, concluding his prophecy concerning the destruction of this city, and having, by a spirit of prophecy, a foresight of its ruin and desolation; or of passengers, and what they should say when they saw it lie in its ruins:
that said in her heart, I am, and there is none besides me; or, "is there any besides me?" (t) there is none, no city in the world to be compared to it for the largeness of the place, the strength of its walls, the number of its inhabitants, its wealth and riches: at least so she thought within herself, and was elated with these things; and concluded it would never be otherwise with her; "I am", and shall always continue so:
how is she become a desolation! what a desolate place is this! its walls broken down, its houses demolished, its wealth and riches plundered, its inhabitants destroyed; and now the hold and habitation of beasts of prey, and hateful birds:
a place for beasts to lie down in! and not for men to dwell in: this is said, either as wondering, or as rejoicing at it, as follows:
everyone that passeth by her; and sees her in this ruinous condition:
shall hiss, and wag his hand; in scorn and derision, as pleased with the sight, and having no pity and compassion for her, remembering her cruelty to and oppression of others, when in her prosperity; see Nahum 3:19.
(t) "et praeter me adhuc quiequam est?" Cocceius.
John Wesley
2:15 This - So the prophet triumphs over her. There is none - None like me, or that can contend with me.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Nothing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls one hundred feet high, and so thick that three chariots could go abreast on them, and with fifteen hundred towers, should be so totally destroyed that its site is with difficulty discovered. Yet so it is, as the prophet foretold.
there is none beside me--This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from Is 47:8. The later prophets, when the spirit of prophecy was on the verge of departing, leaned more on the predictions of their predecessors.
hiss--in astonishment at a desolation so great and sudden (3Kings 9:8); also in derision (Job 27:23; Lam 2:15; Ezek 27:36).