Глава 4

1–3. Reproaching the women of Samaria and announcing punishment to them. 4–5. Reproof of the people of Israel. 6–11. Israel's inattention to divine admonition. 12–13. The coming of God's judgment. Am.4:1. Hear this word, you heifers of Bashan, who are on Mount Samaria, you who oppress the poor, you who oppress the needy, who say to your masters: “Give, and we will drink!” “This word”, that is, what the prophet proclaims further in Art. 2–3rd. – “The heifers of Bashan”: Bashan, the ancient kingdom of Og, constituted the northern part of the Trans-Jordan region, which went to half the tribe of Manasseh (Num. 21:33, 32:33; Deut. 3:10–13). Bashan was famous for its oak trees (Is 2.13; Eze 27.6; Zech 11.2), rich pastures and livestock (Deut 32.14; Eze 39.18). In Vulg. The word Basan is translated pinguis, bold. As can be seen from what follows, the prophet calls the heifers of Bashan the rich and noble Samaritan women who enjoyed a free life, the means for which were acquired by their husbands by oppressing the poor and beggars. - “They speak to their masters”: that is, to their husbands. Am.4:2. The Lord God swore by His holiness that, behold, the days will come upon you when they will drag you down with hooks and the rest of you with hooks. Instead of the words: “The Lord God swore by His holiness,” - in the LXX κατὰ τῶν ἁγὶων αυτοῦ, by His saints, i.e. Angels: The LXX departed from the original, wanting to convey the idea more clearly. Prophet in v. 2 announces the impending punishment for the women of Samaria, which will consist of dragging the women out from under the ruins of their houses with hooks (bezinnoth) and hooks (besiroth). Evp. zinah is απαξ λεγομ ., and therefore it is not clear what instrument it means. Aquila translates bezinnoth - ἐν θυρεοῖς - shields, Theodotion, ἐν δορασιν spears, LXX, ἐν οπλοις (slav. “in arms”); others translate with hooks (Sinodal., Novak), nets (Yungerov). Heb. besiroth dugah (fish) is usually understood as a reference to fishing rods. The image of fishing, as an image of complete extermination, from which no one will be saved, is also found in other priests. writers (Hab 1.14–15; Jer. 16:16). The weapons mentioned by the prophet were actually used by the Assyrians in their wars. LXX produced besiroth from sir cauldron or pot and translated the next. λέβης; the following words dugah uperazim LXX translated εμπυροι λυμοι; hence the incomprehensible reading of the glories. “They will throw the fire-fuelled destruction into the konobah.” – “And the rest of yours”, Heb. vecharithchem, LXX και τους μεθ᾿ υμων, slav. “and those who are with you”: we are not talking about the children of the Samaritan women (Jungers), since acharith does not mean “offspring,” but about the remnant of women who survived the first defeat. Am.4:3. And through the breaches of the walls you will come out, each one, as it happens, and throw away all the furniture of the palaces, says the Lord. “And throw away all the furniture of the palace”: the translation is conjectural. In euros i.e. the expression in question reads: vehischlachthcnah haharmonah. In Russian t. vehischlachthenah taken for action. form, and haharmonah is considered an addition and is translated as a common name. "decoration of the palaces" But haharmonah απαξ l εγομ., and its meaning is debatable. They attached meaning to it: the palace (Gesenius), the place of execution (Dederlein), harems (Pavsky). Ancient translators and new commentators usually understand haharmonah as proper. name of the area, and transmit; εις το ᾿ορος το Ρομμαν (LXX, slav. “to Mount Remman”), εις Αρμενιαν (Simm.), Armon (Blessed Jerome), Hadad-Rimmon (Gitzig, Smend; to Hadad – Rimmone was a sensual cult of Adonis), Mount Garmon (Orelli), Armon (Yungerov), etc. But if we understand haharmonah in the sense of the name of the area, then Ch. vehischlacht-henah can no longer be given validity. values; therefore ch. punctuated differently (gofaln. for.) and translated - “you will be erupted.” Due to the variety of translations, the meaning of the passage in question is doubtful; but in ancient testimonies there is more reason to consider haharmonah as the name of some locality to which, according to the word of the prophet, the Samaritan women will be taken. Am.4:4. Go to Bethel and sin, to Gilgal and multiply your crimes; offer your sacrifices every morning, your tithes every three days. From Art. 4 the prophet now addresses the whole people and shows them the futility and meaninglessness of serving in Bethel and Gilgal. The prophet's speech is ironic. - “Bring your sacrifices every morning (laboker), - your tithes even every three days” (lischloscheth jamim): labokef and lischloscheth jamim are understood by the latest commentators (Wellg., Novak) as an indication of the practice that was in Bethel; The pilgrims the next day upon arrival, in the morning (laboker morning, not every morning), made sacrifices, and on the third (lischloscheth jamim on the third day, and not “although every three days”) they gave tithes. The Prophet seems to be saying: do as you do, it will not bring any benefit. Others see the ironic nature of the prophet’s words in the fact that, according to custom, sacrifices were made only on major annual holidays (1 Samuel 1), and tithes were given after three years (Deut. 14.28); the prophet, thus, ridicules the unreasonable and useless zeal of the Israelis (Novak, Yungerov). Am.4:5. Offer leavened bread as a thanksgiving offering, proclaim your freewill offerings and make known about them, for this is what you love, O children of Israel, says the Lord GOD. “You shall offer leavened bread as a thanksgiving sacrifice,” in Heb. vekatter mechamez thodah, burn the leaven of the thanksgiving sacrifice. According to the law (Lev. 7.12), unleavened bread was offered as a sacrifice of gratitude; although to him, according to Lev. 7:13, leavened bread was also added, but the latter was not intended for the altar. Therefore, the prophet’s invitation to burn leaven is not entirely clear. Maintaining the ironic tone of the prophet's speech, some commentators (Harper) see in his words an invitation to the Israelis to show their zeal for worship in some unusual, extraordinary way - even burn leaven. LXX apparently Heb. vekatter was mistaken for vekaru (on, kara read), mechamez, read as bachuz and translated - εξω (outside), and the word thodah (sacrifices of gratitude) was mistaken for thorah (law); from here to glory t.: “and the law was pronounced from without.” Evasion LXX, and the difficulty of reconciling Art. 5. with Lev. 7.12 forces Goonaker to assume a corruption of the text in the verse, and he conveys the beginning of the verse: “proclaim (vekiru bachuz) the sacrifice of gratitude.” Am.4:6. For this reason I have given you bare teeth in all your cities and a shortage of bread in all your villages; but you did not turn to Me, says the Lord. Prophet from 6th Art. points to those disasters in the past with which the Lord wanted to convert Israel, and first of all mentions the famine. “For this reason I gave you bare teeth,” from Hebrew. own cleanliness of teeth, nikjon schinnaim. The rarely used word nikjon (purity) and usually having a moral meaning (Gen. 20.5; Ps. 27:6, 73:13) is conveyed differently by the ancient translators in the passage in question: toothache (LXX and Aquila - γομφιασμὸς), sore throat (Jerome - stupor). The figurative expression “gave you clean teeth” indicates hunger when there is nothing to eat, so that “not even a crumb of food gets stuck in your teeth” (Blessed Theodoret). Am.4:7. And he withheld the rain from you three months before the harvest; it rained on one city, but did not rain on another city; one area was watered by rain, and the other, not sprinkled with rain, dried up. Am.4:8. And two or three cities came together into one city to drink water, and could not drink enough; but even then you did not turn to Me, says the Lord. The famine that the prophet speaks of was caused by the absence of the latter rain, which occurs three months before the harvest. This lack of rain created a second disaster - a lack of water for drinking. Since this lack of rain was not widespread, then, according to the prophet, the Israelites should have recognized the punishing right hand of God in it. But they did not come to their senses. Am.4:9. I struck you with rust and faded bread; The caterpillar has devoured many of your gardens and your vineyards and your fig trees and your olive trees, and yet you have not turned to Me, says the Lord. The prophet points out other disasters that befell Israel: the destruction of crops from diseases and gardens from caterpillars. Rust - from Hebrew schiddaphon, prop. blackness, blackening of the ear from the eastern wind (glory: “you were beaten by enmity); fadedness – from Heb. irakon yellowness, yellowing of bread (Deut. 28.22; 1 Kings 8.32), which occurs from the wind blowing in November (glorified “and the golden age”). Am.4:10. I sent upon you a pestilence similar to that of Egypt, I killed your young men with the sword, taking your horses captive, so that the stench from your camps rose into your nostrils; and yet for all this you did not turn to Me, says the Lord. After the aforementioned disasters did not achieve their goal, the Lord struck Israel with new, more severe ones that befell the people directly. - “A plague similar to the Egyptian one,” i.e., similar to the one that befell Egypt during the exodus of the Jews (Ex. 9:3–5, 12:29–31) or in a general sense – similar to the epidemic plagues that occur in Egypt. LXX euro bedderech miziraim (similar to Egyptian) was translated literally; from here to glory “I sent you death on the way to Egypt.” - “The stench from your camps rose into your nostrils”: the cause of the stench was the multitude of corpses. LXX euro beasch (stench) was read as baesch (ἐν πυρί) "in the fire", and beapechem ("into your nostrils") as beapi (εν τη οργη μου) "in My wrath"; from here to glory “And I burned your armies in My wrath.” The LXX translation gives a thought more appropriate to the context of the speech. Probably in Art. The 11th prophet refers to the unfortunate wars with the Syrians (2 Kings 8:12, 13:3, 7). Am.4:11. I destroyed you among you, just as God destroyed Sodom and Gomorrah, and you were snatched like a brand from the fire, and yet you did not turn to Me, says the Lord. The prophet speaks of the calamity of an earthquake, perhaps the one he mentions in Am 1.1 of his book. Am.4:12. Therefore will I do this to you, O Israel; and since I will do this to you, then prepare to meet your God, O Israel, Since the punishments did not enlighten the people and did not convert them, now the most severe disaster will befall them, and the prophet invites the people to prepare to meet the coming Judge. Am.4:13. for here is He who forms the mountains, and creates the wind, and declares his intentions to man, turns the morning light into darkness, and walks above the earth; The Lord God of Hosts is His name. To show the inevitability of God's judgment, the prophet demonstrates the omnipotence and omniscience of God. Instead of words, he announces to a person his intentions (mah-secho) in glory. from Greek “proclaim your Christ among men”: LXX Heb. mah-secho was read as maschiach and translated τὸν Χριστὸν Αὐτοῦ. The mention of the Messiah-Christ in Art. 13 does not correspond to the context of the speech. Therefore, blessed Theodoret found it necessary to attribute the word τὸν Χριστὸν to Cyrus. But even in this meaning, the word Χριστὸν would disrupt the flow of speech, since the prophet speaks of the wrath of God, and Cyrus was an instrument not of anger, but of consolation (Isa. 45.1). Together with Blessed Jerome, it is better to see an error in the LXX text. You might be interested in: