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1. Inscription. 2–5. Proclamation of God's judgment to the Syrians. 6–8. God's judgment on the Philistines. 9–10. God's judgment on the Phoenicians. 11–12. God's judgment on Edom. 13–15. God's judgment on the sons of Ammon. Am.1:1. The words of Amos, one of the shepherds of Tekoa, which he heard in a vision about Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake. The inscription indicates the origin of the prophet and the time of his activity. – “The words... which he heard in a vision”: from Hebrew. It should be more accurately conveyed: which he saw (chazah), that is, he saw with spiritual eyes. In the text of Slav., respectively LXX, the beginning of the inscription is read differently from the Hebrew, namely: “The words of Amos, which were in Kariathearim from Fekua, even in the form of Jerusalem.” Cyril of Alexandria read Akkarim instead of the name Kariathyarim. Blessed Theodoret explains the Greek. t. in the sense that, coming from Tekoa, Amos received a calling to the prophet. service in Kariafiarim. But it is better to agree in the understanding of Art. 1 with blessed Jerome, who added the Greek. considers the text to be a simple mistake. Am.1:2. And he said: The Lord will roar from Zion and give His voice from Jerusalem, and the shepherds' huts will mourn, and the peak of Carmel will dry up. In Art. The 2nd indicates the subject of Amos' prophecies - the announcement of judgment over the earth. According to the image of the prophet in Zion, where the Lord dwells, thunder seems to be heard, bringing destruction everywhere. Wanting to indicate the degree of disaster, the prophet says: “and the peak of Carmel will dry up.” Mount Carmel was located in the north of the country, on the shores of the Mediterranean Sea at the mouth of Kison (Joshua 19.26; 1 Kings 18.19). It was rich in vegetation and good pastures. Vegetation covered Carmel even when everything around dried up. Announcing that the peak of Carmel will dry up, the prophet wants to point out the extraordinary nature of the disaster, and also give the idea that the northern part of the kingdom will especially suffer from this disaster. As a former shepherd, Amos notes the shepherds' grief at the loss of their pastures. – From what follows it is clear that the prophet speaks about thunder and drought in a non-proper sense. Am.1:3. Thus says the Lord: For the three crimes of Damascus and for the four I will not spare it, because they threshed Gilead with iron threshers. The prophet begins the announcement of God's judgment over the pagan peoples from Syria and Damascus, the main city of Syria. The prophet announces destruction to the Syrians for their cruelty to the inhabitants of Gilead. - “For three crimes of Damascus and for four”: a special expression that indicates the many crimes of Damascus (cf. Proverbs 30:15, 18, 21, 29). - “Because they threshed Gilead with iron threshers.” Gilead is the trans-Jordan region of the ten-tribe kingdom, which suffered most from Syrian invasions during Hazael’s campaigns against Jehu (2 Kings 10.32–33). Iron hammer, Heb. charuzah, - a wheel or shaft, bound with iron, used for threshing bread. The words of the prophet can be understood both in a literal sense, as an indication of the use of certain cruelty in war (cf. 2 Samuel 12.31), and in a general sense as an image of the severe devastation of Gilead by the Syrians. LXX euro charuzah was translated by the word πριων saw, and in addition the word Gilead was explained by the addition: ἐν γαστρὶ ἐχούσας, from here, in Slavic: “before tearing with iron saws those who were in the womb of those who were in Gilead.” Am.1:4. And I will send fire upon the house of Hazael, and it will devour the palaces of Benhadad. Hazael and Benhadad are the names of the Syrian kings (2 Kings 13.24), who were especially concerned about the beauty and glory of Damascus and known for their relations with the kingdom of Israel (2 Kings 12–14). By naming the names of the kings, the prophet actually speaks about the fate of their kingdom. The prophet announces destruction by fire, no doubt in connection with the devastation of the country by enemies. Instead of the name Benhadad in glory. cheat "son of Aderov"; also in LXX and in Sir. In Assyrian the monuments of Ben-hadad are called Bin-hidri. Am.1:5. And I will break down the gates of Damascus, and I will destroy the inhabitants of the valley of Aven and the one who holds the scepter from the house of Eden, and the people of Aram will go into captivity to Cyrus, says the Lord. “And I will break down the gates of Damascus”, bericha - the gates of the city gates, glory. "verei". Standing further in Art. 5 geographical names are understood differently. Heb. bigath-aven (Russian “valley of Aven”; slav. “from the field of Onov”) is considered by some commentators to be the name of the valley between Lebanon and Anti-Lebanon - Kelesyria (el Viga among the Arabs), and the city on this valley, which later received the name Heliopolis or Baalbek. It is believed that the city is called by the prophet Aven or On by analogy with the Egyptian On (cf. Gen. 41:45, 50, 46:20), as a city of the cult of the sun, which cult, according to the testimony of Macrobius (Sat. 1, 23) and Lucian (De dea Syra 5), ​​was transferred from Egypt to Kelesyria. Other commentators (Yungerov, Goonaker) Heb. aven is understood in vernacular. sense - wickedness; bigath-aven – valley of wickedness. According to Goonaker, Kalesyria could be called the valley of wickedness because at the entrance to it, at the foot of Hermon, there was a cult of Baal-God - Heb. Beth-Eden (Rus. “from the house of Eden”, Slav. “from the men of Harrani”) is usually identified with Bit-Adini, the Aramaic kingdom mentioned in the annals of Assurbanipal and Shalmaneser II, which lay on both banks of the middle Euphrates. In this case, the words of the prophet take on the meaning that the entire region of the Arameans from Lebanon (bigath aven) to the Euphrates will be struck. Some commentators (Jüngers) however understand beth-eden in the sense of Narits. “house of fun,” referring this name to Damascus, which was distinguished by the beauty of its location and the fertility of the land. But when bigath-aven and beth-eden are understood in the sense of proper names, the context is better maintained, and speech receives greater completeness and roundness. – “Holder of the scepter” (thonteh) – not a governor, but an independent ruler. - “And the Aramaic people will go into captivity to Cyrus”: The Aramites are the descendants of Shem, a people related to the Jews (Gen. 10.22–25) the location of the country of Kir is unknown; it is indicated in northern Armenia (Baur), north of Aleppo (Socin), in southern Babylonia (Halevi), in Media (Shrader), between the Orontes and the Euphrates (Dillman). The fulfillment of Amos' prophecy about the extermination and captivity of the Syrians can be seen in the fact of the capture of Damascus by the Assyrian king Tiglaphelasser. Tiglathalassar destroyed Damascus, killed King Rezin of Damascus and resettled the inhabitants to the remote regions of his kingdom (2 Kings 16.9; Isa 7.1–10). Instead of the words “holding the scepter - from the house of Eden” in glory. from Greek “And I will cut off the tribe of the men of Harranih.” Probably LXX Heb. thomech (holding) was derived from Ch. damah to destroy, schevet (scepter) were taken to mean φυλὴ tribe, tribe; the words mibbeith eden were read - mibbeith aran and translated ἐξ ἀνδρων Χαρρᾶν. Heb. Kiroh (in Kir) LXX coru participle of karah to call, call and translated words. ἐπίκλητος, famous; from here to slav.: “people of sirstia ostentatiousness.” Am.1:6. Thus says the Lord: For the three crimes of Gaza and for the four, I will not spare her, because they brought everyone into captivity to deliver them to Edom. Am.1:7. And I will send fire into the walls of Gaza, and it will devour its palaces. In Art. 6–8 the prophet announces God's judgment on the Philistines because they carried away captives and handed them over to Edom. Instead of the whole land of the Philistines, the prophet names Gaza, one of the five so-called. royal Philistine cities. From Art. On the 6th it is not clear which captives the prophet is talking about; It is also unclear whether the prophet considers the Philistines guilty only of selling captives into slavery, or of also capturing captives. Some commentators (Jünger) believe that the prophet is talking about Jewish captives (cf. v. 9). It is difficult to say exactly what historical facts the prophet has in mind. The Philistines attacked Jerusalem and Judah under King Jehoram (2 Chronicles 21.16–17), then under Uzziah (2 Chronicles 26.6). The words of the prophet may refer to these facts, as well as to others unknown to us. The prophet's mention of Edom in v. 6 and 9 shows that the Edomites were the main intermediaries in the slave trade. – Instead of the words “because they brought everyone (schelemah) into captivity” in glory. from Greek “for the hedgehog he brought Solomon into captivity.” The reading of LXX is understood by some commentators as the interpretation of Art. 6 as an attempt to determine which captives we are talking about: the captivity of Solomon - the Jews who were once subject to Solomon (Blessed Theodoret), the descendants of Solomon (Blessed Jerome), the inhabitants of the cities built by Solomon (Cyril of Alexandria). It is easier to think that LXX Heb. Schelemah (all, absolutely) was mistaken for the proper name Schelomoh - Solomon. Am.1:8. And I will destroy the inhabitants of Ashdod and the one who holds the scepter in Ashkelon, and I will turn my hand against Ekron, and the remnant of the Philistines will perish, says the Lord GOD. Among the cities of the Philistines, the prophet does not mention Gath, probably because by the time of Amos it had been conquered and, perhaps, destroyed. - “The remnant of the Philistines will perish” - that is, every single one will perish. Am.1:9. Thus says the Lord: For three crimes of Tire and for four I will not spare him, because they handed over all the captives to Edom and did not remember the brotherly alliance. Am.1:10. I will send fire into the walls of Tyre, and it will devour its palaces. Tire and the Phoenicians are accused of selling captives into slavery. What kind of captives are we talking about, as in Art. 6, the prophet does not indicate. Some (Novak) believe that the prophet is talking about Phoenician captives who were captured by the Tyrians during the frequent, internecine wars of the Phoenician cities (cf. “they did not remember the fraternal union”). Most interpreters, however, relate the words of the prophet to the sale of Jewish captives. The prophets Joel (Joel 3.6) and Ezekiel (Ezekiel 27.13) also accuse the Phoenicians of this. Probably, the Tyrians were resellers of captives who were taken away from the land of Israel during an attack on it by powerful neighbors (cf. 2 Kings 10.32; 1 Kings 14.25–26). - “And they did not remember the brotherly union”, if by captives we mean the captives of the Jews, then the above words are spoken about the brotherly union of Edom with Judah (Gen. 33.3-15). They are also understood as an indication of peace treaties concluded between Hiram and David and Solomon (2 Kings 5.11; 1 Kings 5:1–12, 9:12–13). The word Schelemah (all captives) LXXth, as in v. 6, understood in the sense of a proper name; from here to glory “I imprisoned the captives of Solomon.” Am.1:11. Thus says the Lord: for three crimes of Edom and for four I will not spare him, because he pursued his brother with the sword, suppressed the feelings of kinship, constantly raged in his anger and always retained his rage. The Edomites, related to the Jews by descent from Jacob's brother Esau, were always irreconcilable enemies of the Jews and, at every opportunity, drew a sword against them (Ezek. 25:12, 35:5; Obd 1.7-12). It is for this centuries-old enmity towards the Jews that the prophet threatens the Edomites. It is difficult to say exactly what historical facts he means. But undoubtedly, not only after the captivity of Babylon, but in ancient times there were many reasons for the manifestation of Edom’s enmity towards Judah (cf. 2 Kings 8.20 et c., 2 Kings 14.7 et c.). Second half of Art. 11 in glory it is conveyed: “and corrupted the mother on the earth, and took as a witness his thunderstorm, and supplied his aspiration for victory.” Heb. schicheth rachamim, “struck the entrails”, or figuratively “suppressed pity” LXX took it literally and translated ελυμηνατο μητραν (Jungerov), “corrupted the belly”, which was later corrected in ελυμηνατο μητερα (slav. “rostered the mother”) and is explained by adding the words επι γης, “on the earth.” - “He was constantly raging in his anger,” from Heb. “his anger constantly tormented him”; euro taraph LXX was taken to mean “to kidnap”, laed – “constantly” punctuated as leed – and rendered εις μαρτυριον; aro - his anger, conveyed φρικην αυτου, “his thunderstorm”. From here in glory: “and take away your thunderstorm as a witness.” - “And he always retained his rage”: in LXX και το ᾿ορμημα αυτου εφυλαξεν εις νικος, glory. “and his aspiration (Heb. ebratho his rage) to supply (Heb. schemarah) for victory” (nezach from aram, nazach to win). Church teachers Cyril of Alexandria and Blessed Theodoret words in Greek. The text is interpreted in the sense that the Edomites, the descendants of Esau, quarreling with the descendants of Jacob, thereby tormented the common mother of Esau and Jacob, Rebekah. Am.1:12. And I will send fire upon Teman, and it will devour the palaces of Bozrah. Teman (country of the South) region of Idumea, opposite Dedan (Ezek 27.15); according to the testimony of Blessed Jerome (in Onomast.), the fortress of Feman was also called Faman, which was 5 miles from the city of Petra and served as the seat of the Roman garrison. Bosrah, repeatedly mentioned in the Bible (1 Chronicles 1.44; Isa. 34:6, 63:1; Jer. 49.13, 22) is an Edomite city, believed to be located on the site of the present village of El-Buseire, to the south-east. from the Dead Sea. The plight announced by the prophet was experienced by the Edomites more than once during the invasion of the Assyrians and Babylonians and other nations (Isa. 11:14, 21:11–17; Jer 49.7–22). Amos 1:13 Thus says the Lord: For three transgressions of the children of Ammon and for four I will not spare them, because they cut up the pregnant women in Gilead to enlarge their borders. Proclamation of judgment to the Ammonites. According to the prophet, they will be punished for the cruelty shown in Gilead. The Bible also speaks about manifestations of extreme cruelty in the form of cutting pregnant women in other places (2 Kings 15:16, 8:12; Isa 13:16; Nahum 3:10; Hos 14:1). Exactly what facts the prophet has in mind is unknown. Amos 1:14 And I will kindle a fire within the walls of Rabbah, and it will devour her palaces, with a cry in the day of battle, with a whirlwind in the day of a storm. Rabbah (slav. “Rabbatha”), or more precisely Rabbah of the sons of Ammon, is the only city of the Ammonites mentioned in the Bible. Its location is assumed to be 25 miles. to the north-east from the Dead Sea, where the village of Amman is now located. Amos 1:15 And their king will go into captivity, he and his princes with him, says the Lord. And their king (malkam) will go into captivity, he and his princes with him: Heb. makam, according to Jeremiah 49.3, is taken by some commentators as proper. name of an Ammonite deity. But the princes standing nearby, as well as the mention in all previous speeches of the scepter powers, shows that in Art. 15 the prophet uses malkam in the sense of narizat. their king. In the LXX, before the words and princes, another οἰ ἰερεῖς αυτῶν is added, glory. "their victims". 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