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1–3. God's judgment on the Moabites. 4–5. God's judgment on Judas. 6–14. Proclamation of God's judgment to Israel and denunciation of its crimes. Am.2:1. Thus says the Lord: For the three crimes of Moab and for the four I will not spare him, because he has burnt the bones of the king of Edom into lime. The Moabites are charged with desecrating the corpse of the king of Edom, whose bones they burned into lime. Blessed Jerome, in his commentary on Am 2.1, reports the assumption of modern rabbis that the fact that the prophet speaks of took place during the invasion of the land of Moab by the Israeli king Jehoram and the Judah king Jehoshaphat in alliance with the Edomites (2 Kings 3). But from the narrative of 2 Kings. 3 it is not clear that during the mentioned invasion the Edomite king fell or was taken prisoner. In general, it is difficult to say what event the prophet has in mind in v. 1st The newest commentators suggest in Art. 1 amendment of the Masoretic text, changing the message of the prophet; instead of the words sarfu azemoth melech-edom laschschid, “they burned the bones of the king of Edom,” Kondamen reads sarfu azemoth lamolech adam lesched, “they burned the bodies of Molech, people - of the demon” (Gonaker). But there is no reason to change the mazor. a text that gives an idea that is completely understandable and natural. Am.2:2. And I will send fire upon Moab, and it will devour the palaces of Kerioth, and Moab will perish in the midst of destruction with a noise, at the sound of a trumpet. Kerioth is a Moabite city identical to that mentioned in Isaiah (Isaiah 15.1) in the inscription of Mesha Kir-Moab (Jer 48.24). It was the center of the cult of Chemosh. It is believed that Kerioth was located on the site of the present ruins of Koreyat or Qureyat. LXX euro hakerioth derived city from kirah and, understanding it in the vernacular sense, translated: πὸλεων αὐτης, slav. "his hail". - “And Moab will perish”, from Hebrew. and Moab shall die (umeth); the prophet personifies the nation and therefore its destruction is called death. Heb. beschaon, "among the destruction", LXX translated: ἐν ἁδυναμία; from here to glory. "with powerlessness". Am.2:3. I will destroy the judge from among him and kill all his princes along with him, says the Lord. “I will destroy the judge from among him”: he is called a judge in v. 3rd king of Moab. Am.2:4. Thus says the Lord: For Judah’s three crimes and four I will not spare him, because they rejected the law of the Lord and did not keep His statutes, and their idols, after which their fathers walked, turned them astray. Am.2:5. And I will send fire upon Judah, and it will devour the palaces of Jerusalem. The judgment of Judah (glorified “sons of Judah”) is proclaimed because Judas rejected the entire revealed law as a whole (thorah), and its individual decrees (chkkaj), and turned away after idols (kisbejchem - their lies, i.e. false gods. Compare Ps 40.5). Am.2:6. Thus says the Lord: For Israel's three transgressions and for four I will not spare them, because they sell the upright for silver and the poor for a pair of sandals. From Art. On the 6th the prophet turns to Israel, which is the subject of all his further speeches. The prophet accuses Israel of violating the rights of the poor, violating moral laws and desecrating places of public worship. - “They sell the right (zadik) for silver, and the poor for a pair of sandals”: ​​the prophet speaks about judges, or in general about strong people who, out of self-interest, violated the rights of others (zadik - right in the legal sense) and because of a pair of sandals, because of an insignificant debt (Lev. 25.39) they sold the debtor. Am.2:7. They long for the dust of the earth to be on the heads of the poor, and they pervert the path of the meek; even father and son go to the same woman to dishonor My holy name. “They long for the dust of the earth to be on the heads of the poor”: the prophet expresses the idea of ​​extreme oppression of the poor, when everything - truth, honor, and property - seemed to be trampled into the ground (Junger). In glory t. according to the LXX beginning of Art. 7 is conveyed somewhat differently: “those who walk on the ground of the earth (in accordance with the previous word “on the boots”), and the biyahu of the wrist as the head of the poor.” - “They pervert the path of the meek,” that is, they fill the life path of defenseless (meek) people with sorrows and disasters. - “Even father and son go to one woman to dishonor My name”: some commentators (Vellg., Novak) believe that the prophet is talking about harlots who were related to the cult (hierodules). But the image of the prophet’s expressions (cf. Jer 30.6) does not provide a basis for such an understanding. The prophet is probably talking about debauchery in general. Heb. hannaarah (to a woman) can be understood in the sense of a servant, a slave belonging to the house (Goonaker). Then in the above words one can find a continuation of the thought about the oppression of the weak by the strong. Am.2:8. They recline on the clothes taken as collateral at every altar, and they drink the wine exacted from the accused in the house of their gods. The prophet speaks of the behavior of the nobles and the mighty in the house of worship. According to some (LXX, Blessed Jerome), the prophet by the house of their God (beith elogeichem) means the house of Jehovah, and according to others (Slavic and Russian translation), the house where the illegal cult of calves is celebrated, i.e. the sanctuary in Bethel or Dan (Jungers). One must agree with the latter understanding, since the prophet uses the expression of their god, thereby showing that he himself conceals another God. The Prophet denounces in v. 8 nobles of Israel because they used what they had obtained through untruth and violence at religious celebrations, namely, they reclined on clothes taken from the poor and drank wine that was incorrectly collected from the accused. In LXX and in our glory. t. beginning of Art. 8 is conveyed freely: “and his garments bind with snakes, the veils of the creation are held together by trebles.” According to the explanation of church teachers, Greek. text of article The 8th indicates the commission of debauchery in the churches of Israel, and the fact that tents for debauchery were built from clothes in the churches. Am.2:9–12. In contrast to the relationship of the people to Jehovah, the prophet indicates the relationship of Jehovah to the people, thereby convicting the people of ingratitude. Am.2:9. And I destroyed before them the Amorite, whose height was as the height of a cedar, and who was strong as an oak; I have destroyed its fruit above and its roots below. Am.2:10. But I brought you out of the land of Egypt and led you in the wilderness for forty years, so that you might inherit the land of the Amorites. The prophet remembers first of all the exodus of Israel from Egypt. By Amorite the prophet means all the Canaanite tribes (cf. Joshua 24.15; Numbers 21.21; Deut. 2.26). Am.2:11. From your sons I have chosen to be prophets, and from your young men to be Nazarites; Is this not so, O children of Israel? says the Lord. The prophet points out the advantages that distinguished the people of Israel from others: prophecy and Naziriteism (glorified “for sanctification”). Am.2:12. But you gave wine to the Nazarenes and commanded the prophets, saying: “Do not prophesy.” “And they commanded the prophets, saying, Prophesy not”: facts confirming the words of Amos are reported in 1 Kings 17–22 and relate to the activities of Elijah and Micaiah, the son of Imbelaius. Am.2:13–16. In Art. 13–16 the prophet announces judgment on Israel. The imagery that the prophet uses in describing the judgment is meant to indicate the severity and inevitability of the disaster. What kind of disaster the prophet is talking about is unclear. It is believed (Jungers) that the prophet is announcing a terrible earthquake, which he repeatedly speaks about in his book (Amos 1:1, 4:11, 8:8, 9:5). The ancient rabbis attributed the words of the prophet to the kings of Israel - Jeroboam, Baasha, Omri, Pekah and Hosea. Am.2:13. Behold, I will crush you like a chariot laden with sheaves, Art. The 13th is translated and understood differently by commentators, since the word meik ("I will crush") represents απαξ λεγομ. At LXX and in glory. “Behold, I will turn under you, as a chariot full of reeds turns.” New comments. “Behold, I will make the earth shake under you, like a chariot full of sheaves shakes” (Novak, Goonaker). You might be interested in: