94 lines
22 KiB
HTML
94 lines
22 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Joel';
|
|
PriorBookURL = './Comm/jfb/Joe/Joe000.html';
|
|
PriorChapter = 'Amos 4';
|
|
PriorChapterURL = './Comm/jfb/Amo/Amo004.html';
|
|
NextBook = 'Obadiah';
|
|
NextBookURL = './Comm/jfb/Oba/Oba000.html';
|
|
NextChapter = 'Amos 6';
|
|
NextChapterURL = './Comm/jfb/Amo/Amo006.html';
|
|
Title = 'The Book of Amos';
|
|
SubTitle1 = 'Commentary by A. R. FAUSSET';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 5';
|
|
SubTitle3Cased = 'Chapter 5';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
|
|
<p id="Am5_1"></a><a onclick="return mV('Amo',5,'1-27');">Amo 5:1-27</a>. ELEGY OVER THE PROSTRATE KINGDOM: RENEWED EXHORTATIONS TO REPENTANCE: GOD DECLARES THAT THE COMING DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HIM WHERE TRUE PIETY EXISTS NOT: ISRAEL SHALL THEREFORE BE REMOVED FAR EASTWARD.
|
|
<p><b>1. lamentation</b>—an elegy for the destruction coming on you. Compare <a onclick="return mV('Eze',32,2);">Eze 32:2</a>, "take up," namely, as a mournful <i>burden</i> (<a onclick="return mV('Eze',19,1);">Eze 19:1</a>; <a onclick="return mV('Eze',27,2);">27:2</a>).
|
|
<p id="Am5_2"><b>2. virgin of Israel</b>—the Israelite state heretofore unsubdued by foreigners. Compare <a onclick="return mV('Isa',23,12);">Isa 23:12</a>; <a onclick="return mV('Jer',18,13);">Jer 18:13</a>; <a onclick="return mV('Jer',31,4,21);">31:4, 21</a>; <a onclick="return mV('Lam',2,13);">Lam 2:13</a>; may be interpreted, Thou who wast once the "virgin daughter of Zion." Rather, "virgin" as applied to a state implies its beauty, and the delights on which it prides itself, its luxuries, power, and wealth [CALVIN].
|
|
<br><br><b>no more rise</b>—in the existing order of things: in the Messianic dispensation it is to rise again, according to many prophecies. Compare <a onclick="return mV('2Ki',6,23);">2Ki 6:23</a>; <a onclick="return mV('2Ki',24,7);">24:7</a>, for the restricted sense of "no more."
|
|
<br><br><b>forsaken upon her land</b>—or, "prostrated upon," etc. (compare <a onclick="return mV('Eze',29,5);">Eze 29:5</a>; <a onclick="return mV('Eze',32,4);">32:4</a>) [MAURER].
|
|
<p id="Am5_3"><b>3. went out by a thousand</b>—that is, "the city from which there used to go out a thousand" equipped for war. "City" is put for "the inhabitants of the city," as in <a onclick="return mV('Amo',4,8);">Amo 4:8</a> .
|
|
<br><br><b>shall leave...hundred</b>—shall have only a hundred left, the rest being destroyed by sword and pestilence (<a onclick="return mV('Deu',28,62);">Deu 28:62</a>).
|
|
<p id="Am5_4"><b>4. Seek ye me, and ye shall live</b>—literally, "Seek ...Me, and <i>live.</i>" The second imperative expresses the <i>certainty</i> of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (<a onclick="return mV('Isa',55,3,6);">Isa 55:3, 6</a>).
|
|
<p id="Am5_5"><b>5. seek not Beth-el</b>—that is, the calves at Beth-el.
|
|
<br><br><b>Gilgal</b>— (See on JFB for <a href="./Comm/jfb/Amo/Amo004.html#Am4_4">Amo 4:4</a>).
|
|
<br><br><b>Beer-sheba</b>—in Judah on the southern frontier towards Edom. Once "the well of the oath" by Jehovah, ratifying Abraham's covenant with Abimelech, and the scene of his calling on "the Lord, the everlasting God" (<a onclick="return mV('Gen',21,31,33);">Gen 21:31, 33</a>), now a stronghold of idolatry (<a onclick="return mV('Amo',8,14);">Amo 8:14</a>).
|
|
<br><br><b>Gilgal shall surely go into captivity</b>—a play on similar sounds in the <i>Hebrew, Gilgal, galoh, yigleh:</i> "Gilgal (the place of <i>rolling</i>) shall rolling be rolled away."
|
|
<br><br><b>Beth-el shall come to naught</b>—Beth-el (that is, the "house of God"), called because of its vain idols Beth-aven (that is, "the house of vanity," or "naught," <a onclick="return mV('Hsa',4,15);">Hsa 4:15</a>; <a onclick="return mV('Hsa',10,5,8);">10:5, 8</a>), shall indeed "come to naught."
|
|
<p id="Am5_6"><b>6. break out like fire</b>—bursting through everything in His way. God is "a consuming fire" (<a onclick="return mV('Deu',4,24);">Deu 4:24</a>; <a onclick="return mV('Isa',10,17);">Isa 10:17</a>; <a onclick="return mV('Lam',2,3);">Lam 2:3</a>).
|
|
<br><br><b>the house of Joseph</b>—the kingdom of Israel, of which the tribe of Ephraim, Joseph's son, was the chief tribe (compare <a onclick="return mV('Eze',37,16);">Eze 37:16</a>).
|
|
<br><br><b>none to quench it in Beth-el</b>—that is, none in Beth-el to quench it; none of the Beth-el idols on which Israel so depended, able to remove the divine judgments.
|
|
<p id="Am5_7"><b>7. turn judgment to wormwood</b>—that is, pervert it to most bitter wrong. As justice is sweet, so injustice is bitter to the injured. "Wormwood" is from a <i>Hebrew</i> root, to "execrate," on account of its noxious and bitter qualities.
|
|
<br><br><b>leave on righteousness in...earth</b>—MAURER translates, "<i>cast</i> righteousness <i>to the ground,</i>" as in <a onclick="return mV('Isa',28,2);">Isa 28:2</a>; <a href= "#" onclick="return mV('Dan',8,12);">Dan 8:12</a>.
|
|
<p id="Am5_8"><b>8. the seven stars</b>—literally, the <i>heap</i> or cluster of <i>seven</i> larger stars and others smaller (<a onclick="return mV('Job',9,9);">Job 9:9</a>; <a onclick="return mV('Job',38,31);">38:31</a>). The former whole passage seems to have been in Amos mind. He names the stars well known to shepherds (to which class Amos belonged), Orion as the precursor of the tempests which are here threatened, and the Pleiades as ushering in spring.
|
|
<br><br><b>shadow of death</b>—Hebraism for <i>the densest darkness.</i>
|
|
<br><br><b>calleth for the waters of the sea</b>—both to send <i>deluges</i> in judgment, and the ordinary <i>rain</i> in mercy (<a onclick="return mV('1Ki',18,44);">1Ki 18:44</a>).
|
|
<p id="Am5_9"><b>9. strengtheneth the spoiled</b>—literally, "spoil" or "devastation": hence the "person spoiled." WINER, MAURER, and the best modern critics translate, "<i>maketh devastation</i> (or <i>destruction</i>) <i>suddenly to arise,</i>" literally, "maketh it to gleam forth like the dawn." Ancient versions support <i>English Version.</i> The <i>Hebrew</i> is elsewhere used, <i>to make, to shine, to make glad:</i> and as <i>English Version</i> here (<a onclick="return mV('Psa',39,13);">Psa 39:13</a>), "recover <i>strength.</i>"
|
|
<br><br><b>the spoiled shall come</b>—"devastation," or "destruction shall come upon" [MAURER]. <i>English Version</i> expresses that, strong as Israel fancies herself after the successes of Jeroboam II (<a onclick="return mV('2Ki',14,25);">2Ki 14:25</a>), even the <i>weakest</i> can be made by God to prevail against the strong.
|
|
<p id="Am5_10"><b>10. him that rebuketh in the gate</b>—the <i>judge</i> who condemns their iniquity <i>in the place of judgment</i> (<a onclick="return mV('Isa',29,21);">Isa 29:21</a>).
|
|
<br><br><b>abhor him that speaketh uprightly</b>—the <i>prophet</i> telling them the unwelcome truth: answering in the parallelism to the <i>judge,</i> "that rebuketh in the gate" (compare <a onclick="return mV('1Ki',22,8);">1Ki 22:8</a>; <a onclick="return mV('Pro',9,8);">Pro 9:8</a>; <a onclick="return mV('Pro',12,1);">12:1</a>; <a onclick="return mV('Jer',36,23);">Jer 36:23</a>).
|
|
<p id="Am5_11"><b>11. burdens of wheat</b>—<i>burdensome taxes</i> levied in kind from the <i>wheat</i> of the needy, to pamper the lusts of the great [HENDERSON]. Or wheat advanced in time of scarcity, and exacted again at a burdensome interest [RABBI SALOMON].
|
|
<br><br><b>built houses...but not dwell in them . . . vineyards,...but not drink wine of them</b>—according to the original prophecy of Moses (<a onclick="return mV('Deu',28,30,38,39);">Deu 28:30, 38-39</a>). The converse shall be true in restored Israel (<a onclick="return mV('Amo',9,14);">Amo 9:14</a>; <a onclick="return mV('Isa',65,21,22);">Isa 65:21-22</a>).
|
|
<p id="Am5_12"><b>12. they afflict...they take</b>—rather, "(ye) who afflict...take."
|
|
<br><br><b>bribe</b>—literally, a <i>price</i> with which one who has an unjust cause <i>ransoms</i> himself from your sentence (<a onclick="return mV('1Sa',12,3);">1Sa 12:3</a>, <i>Margin;</i> <a onclick="return mV('Pro',6,35);">Pro 6:35</a>).
|
|
<br><br><b>turn aside the poor in the gate</b>—refuse them their right <i>in the place of justice</i> (<a onclick="return mV('Amo',2,7);">Amo 2:7</a>; <a onclick="return mV('Isa',29,21);">Isa 29:21</a>).
|
|
<p id="Am5_13"><b>13. the prudent</b>—the spiritually wise.
|
|
<br><br><b>shall keep silence</b>—not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. <a onclick="return mV('Eph',5,16);">Eph 5:16</a> refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (<a onclick="return mV('Mat',7,6);">Mat 7:6</a>), but will patiently wait for God's time of deliverance in silent submission (<a onclick="return mV('Psa',39,9);">Psa 39:9</a>).
|
|
<p id="Am5_14"><b>14. and so</b>—on condition of your "seeking good."
|
|
<br><br><b>shall be with you, as ye have spoken</b>—as ye have boasted; namely, that God is with you, and that you are His people (<a onclick="return mV('Mic',3,11);">Mic 3:11</a>).
|
|
<p id="Am5_15"><b>15. Hate...evil...love...good</b>— (<a onclick="return mV('Isa',1,16,17);">Isa 1:16-17</a>; <a onclick="return mV('Rom',12,9);">Rom 12:9</a>).
|
|
<br><br><b>judgment in the gate</b>—<i>justice</i> in the place where causes are tried.
|
|
<br><br><b>it may be that the Lord...will be gracious</b>—so, "peradventure" (<a onclick="return mV('Exd',32,30);">Exd 32:30</a>). Not that men are to come to God with an <i>uncertainty</i> whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare <a onclick="return mV('Gen',16,2);">Gen 16:2</a>; <a href= "#" onclick="return mV('Joe',2,14);">Joe 2:14</a>; <a onclick="return mV('Act',8,22);">Act 8:22</a>).
|
|
<br><br><b>the remnant of Joseph</b>—(see <a onclick="return mV('Amo',5,6);">Amo 5:6</a>). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (<a onclick="return mV('2Ki',10,32,33);">2Ki 10:32-33</a>) [HENDERSON]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [MAURER].
|
|
<p id="Am5_16"><b>16. Therefore</b>—resumed from <a onclick="return mV('Amo',5,13);">Amo 5:13</a>. God foresees they will not obey the exhortation (<a onclick="return mV('Amo',5,14,15);">Amo 5:14-15</a>), but will persevere in the unrighteousness stigmatized (<a onclick="return mV('Amo',5,7,10,12);">Amo 5:7, 10, 12</a>).
|
|
<br><br><b>the Lord</b>—JEHOVAH.
|
|
<br><br><b>the God of hosts, the Lord</b>—an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal.
|
|
<br><br><b>streets...highways</b>—the <i>broad open spaces</i> and the <i>narrow streets</i> common in the East.
|
|
<br><br><b>call the husbandman to mourning</b>—The citizens shall call the inexperienced <i>husbandmen</i> to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails.
|
|
<br><br><b>such as are skilful of lamentation</b>—professional mourners hired to lead off the lamentations for the deceased; alluded to in <a onclick="return mV('Ecc',12,5);">Ecc 12:5</a>; generally women (<a onclick="return mV('Jer',9,'17-19');">Jer 9:17-19</a>).
|
|
<p id="Am5_17"><b>17. in all vineyards...wailing</b>—where usually songs of joy were heard.
|
|
<br><br><b>pass through thee</b>—taking vengeance (<a onclick="return mV('Exd',12,12,23);">Exd 12:12, 23</a>; <a onclick="return mV('Nah',1,12);">Nah 1:12</a>). "Pass <i>over</i>" and "pass by," on the contrary, are used of God's <i>forgiving</i> (<a onclick="return mV('Exd',12,23);">Exd 12:23</a>; <a onclick="return mV('Mic',7,18);">Mic 7:18</a>; compare <a onclick="return mV('Amo',7,8);">Amo 7:8</a>).
|
|
<p id="Am5_18"><b>18.</b> Woe unto you who do not scruple to say in irony, "We desire that the day of the Lord would come," that is, "Woe to you who treat it as if it were a mere dream of the prophets" (<a onclick="return mV('Isa',5,19);">Isa 5:19</a>; <a onclick="return mV('Jer',17,15);">Jer 17:15</a>; <a onclick="return mV('Eze',12,22);">Eze 12:22</a>).
|
|
<br><br><b>to what end is it for you!</b>—Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy.
|
|
<p id="Am5_19"><b>19. As if a man did flee...a lion, and a bear met him</b>—Trying to escape one calamity, he falls into another. This perhaps implies that in <a onclick="return mV('Amo',5,18);">Amo 5:18</a> their ironical desire for the day of the Lord was as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true: for we have served God (that is, the golden calves). So do hypocrites flatter themselves as to death and judgment, as if these would be a relief from existing ills of life. The lion may from generosity spare the prostrate, but the <i>bear</i> spares none (compare <a onclick="return mV('Job',20,24);">Job 20:24</a>; <a onclick="return mV('Isa',24,18);">Isa 24:18</a>).
|
|
<br><br><b>leaned...on the wall</b>—on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them.
|
|
<p id="Am5_21"><b>21. I hate, I despise</b>—The two verbs joined without a conjunction express God's strong abhorrence.
|
|
<br><br><b>your feast days</b>—<i>yours;</i> not <i>Mine;</i> I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution.
|
|
<br><br><b>I will not smell</b>—that is, I will take <i>no delight in</i> the sacrifices offered (<a onclick="return mV('Gen',8,21);">Gen 8:21</a>; <a onclick="return mV('Lev',26,31);">Lev 26:31</a>).
|
|
<br><br><b>in your solemn assemblies</b>—literally, "days of restraint." <a onclick="return mV('Isa',1,'10-15');">Isa 1:10-15</a> is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices without obedience (the charge brought by Isaiah against the Jews), but also because even their external ritual was a mere corruption, and unsanctioned by God.
|
|
<p id="Am5_22"><b>22. meat offerings</b>—flour, etc. Unbloody offerings.
|
|
<br><br><b>peace offerings</b>—offerings for obtaining from God peace and prosperity. <i>Hebrew,</i> "thank offerings."
|
|
<p id="Am5_23"><b>23. Take...away from me</b>—literally, "Take away, <i>from upon</i> Me"; the idea being that of a <i>burden</i> pressing <i>upon</i> the bearer. So <a onclick="return mV('Isa',1,14);">Isa 1:14</a>, "They are a trouble unto Me (literally, 'a burden <i>upon</i> Me'): I am weary to bear them."
|
|
<br><br><b>the noise of thy songs</b>—The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable <i>noise.</i>
|
|
<br><br><b>I will not hear</b>—Isaiah substitutes "prayers" (<a onclick="return mV('Isa',1,15);">Isa 1:15</a>) for the "songs" and "melody" here; but, like Amos, closes with "I will not hear."
|
|
<p id="Am5_24"><b>24. judgment</b>—justice.
|
|
<br><br><b>run down</b>—literally, "roll," that is, flow abundantly (<a onclick="return mV('Isa',48,18);">Isa 48:18</a>). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God (<a onclick="return mV('1Sa',15,22);">1Sa 15:22</a>; <a onclick="return mV('Psa',66,18);">Psa 66:18</a>; <a onclick="return mV('Hsa',6,6);">Hsa 6:6</a>; <a onclick="return mV('Mic',6,8);">Mic 6:8</a>).
|
|
<p id="Am5_25"><b>25, 26. Have ye offered?</b> etc.—Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model <i>tabernacle:</i> small enough not to be detected by Moses; compare <a onclick="return mV('Act',19,24);">Act 19:24</a>) of your Molech" (that idol is "<i>your</i>" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they <i>did</i> offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, <a onclick="return mV('Exd',24,4);">Exd 24:4</a>; <a onclick="return mV('Num',7,'1-89');">Num 7:1-89</a>; <a onclick="return mV('Num',9,1);">9:1</a>, etc.), but a strong affirmation (compare <a onclick="return mV('1Sa',2,27,28);">1Sa 2:27-28</a>; <a onclick="return mV('Jer',31,20);">Jer 31:20</a>; <a onclick="return mV('Eze',20,4);">Eze 20:4</a>). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare <a onclick="return mV('Eze',20,39);">Eze 20:39</a>). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars (<a onclick="return mV('Deu',31,21,27);">Deu 31:21, 27</a>).
|
|
<br><br><b>Molech...Chiun</b>—"Molech" means "king" answering to <i>Mars</i> [BENGEL]; <i>the Sun</i> [JABLONSKI]; <i>Saturn,</i> the same as "Chiun" [MAURER]. The <i>Septuagint</i> translates "Chiun" into <i>Remphan,</i> as Stephen quotes it (<a onclick="return mV('Act',7,42,43);">Act 7:42-43</a>). The same god often had different names. <i>Molech</i> is the Ammonite name; <i>Chiun,</i> the Arabic and Persian name, written also <i>Chevan.</i> In an Arabic lexicon <i>Chiun</i> means "austere"; so astrologers represented <i>Saturn</i> as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. <i>Rimmon</i> was the Syrian name (<a onclick="return mV('2Ki',5,18);">2Ki 5:18</a>); pronounced as <i>Remvan,</i> or "Remphan," just as <i>Chiun</i> was also <i>Chevan.</i> Molech had the form of a king; Chevan, or Chiun, of a star [GROTIUS]. Remphan was the Egyptian name for <i>Saturn:</i> hence the <i>Septuagint</i> translator of Amos gave the Egyptian name for the <i>Hebrew,</i> being an Egyptian. [HODIUS II, <i>De Bibliorum Textibus Originalibus.</i> 4.115]. The same as the Nile, of which the Egyptians made the star <i>Saturn</i> the representative [HARENBERG]. BENGEL considers <i>Remphan</i> or <i>Rephan</i> akin to <i>Teraphim</i> and <i>Remphis,</i> the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the <i>Saba</i> or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (<a onclick="return mV('Job',31,26);">Job 31:26</a>); in opposition, in <a onclick="return mV('Amo',5,27);">Amo 5:27</a>, Jehovah declares Himself "the God of <i>hosts.</i>"
|
|
<br><br><b>the star of your god</b>—R. ISAAC CARO says all the astrologers represented Saturn as <i>the star of Israel.</i> Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (<a onclick="return mV('Num',24,17);">Num 24:17</a>). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.
|
|
<p id="Am5_27"><b>27. beyond Damascus</b>—In <a onclick="return mV('Act',7,43);">Act 7:43</a> it is "beyond <i>Babylon,</i>" which includes <i>beyond Damascus.</i> In Amos time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "<i>beyond</i> Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (<a onclick="return mV('2Ki',17,6);">2Ki 17:6</a>; compare here <a onclick="return mV('Amo',1,5);">Amo 1:5</a>; <a onclick="return mV('Amo',4,3);">4:3</a>; <a onclick="return mV('Amo',6,14);">6:14</a>;). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (<a onclick="return mV('2Ki',10,32,33);">2Ki 10:32-33</a>; <a onclick="return mV('2Ki',13,7);">13:7</a>), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare <a onclick="return mV('2Ki',15,29);">2Ki 15:29</a>; <a onclick="return mV('2Ki',15,29);">16:9</a>; <a onclick="return mV('Isa',8,4);">Isa 8:4</a>, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (<a onclick="return mV('Amo',3,1);">Amo 3:1</a>).
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |